In the state of nirvichara samadhi, an object is experienced in its full perspective, because in this state knowledge is gained direct, without the use of the senses.
The perception gained in nirvichara samadhi transcends all normal perceptions, both in extent and intensity.
When this controlling of all other controls is transcended, the seedless samadhi is attained, and with it, freedom from life and death.
Knowledge is indirect, knowing is direct. Knowledge is through many mediums; it is not reliable. Knowing is immediate, without any medium. Only knowing can be reliable.
This distinction has to be remembered. Knowledge is as if a messenger comes and tells something to you: the messenger may have misunderstood the message; the messenger may have added something of his own into the message; the messenger may have dropped something from the message; the messenger may have forgotten something from the message; the messenger may have added his own interpretations into it; or the messenger may be simply cunning and deceptive. And you have to rely on the messenger. You don’t have any direct approach to the source of the message – this is knowledge.
Knowledge is not reliable, and not only one messenger is involved in knowledge, but four. Man is behind many closed doors, imprisoned. Knowledge comes first to the senses; then the senses carry it through the nervous system; it reaches the brain, and then the brain delivers it to the mind; and then the mind delivers it to you, to the consciousness. It is a vast process, and you don’t have any direct approach to the source of knowledge.
It happened in the Second World War… A soldier was hurt very deeply in his toe and the leg, and the toe was in severe pain. The pain was so much the soldier became unconscious. The surgeons decided to operate on the whole leg. It was so damaged it could not be saved, so they cut it off. The soldier was unconscious so he never knew what happened.
Next morning, when the soldier came back to consciousness, he again complained about the pain in his toe. Now this was ridiculous: when the leg didn’t exist, the toe and all the leg had been completely removed, how could pain exist in a toe which didn’t exist?
The nurse laughed and she said, “You are imagining, or you are in a hallucination.” She uncovered the blanket and showed to the soldier: “Your whole leg has been removed, so no pain can exist now in the toe because the toe doesn’t exist.”
But the soldier persisted. He said, “I can see that the leg is not there and I can understand your viewpoint – and I am ridiculous, but I still say the pain is severe and unbearable.”