We enter this Upanishad with the remembrance of the divine…truth, consciousness, bliss.
We begin with the remembrance of the divine.
In life, you also begin many things, but you begin them all with the remembrance of the ego. Whatsoever you do, your “I” is always present in it. In fact, you do things so that your “I” will become stronger, more intense and more crystallized. All your activities are efforts to strengthen the “I”. All your sense of doer-ship is an effort to fulfill your ego. Hence in the world everything else can begin with the ego, but the spiritual search cannot begin with the ego. It can begin only in a state of egolessness.
Remembrance of the divine is the remembrance of the truth that, “I am not, only the divine is. My existence is equal to non-existence.” When I begin with the remembrance of the divine, it means that, “I am removing myself, my ego, from the center.” Now the divine is the center and “I” become the periphery. “I” become secondary and the divine becomes the primary.
If the remembrance of the divine is real, then everything can happen just through this remembrance. Perhaps after this remembrance there will be no need to go any further into the Upanishad. Just by remembering that the divine is all and you are nothing at all…if this remembrance becomes real and alive, if it becomes an experience – if your whole being is filled with this one feeling, if every breath, every heartbeat starts resonating with the remembrance of the divine – then there may be no need to go any further.
All that has been said after this has been said by those who were filled with the remembrance of the divine. Those who experienced this remembrance, all the mysteries of life were revealed to them. For them there were no veils left; for them life became an open book.
The sage says:
We enter this Upanishad with the remembrance of the divine.
I also say to you, do not begin this meditation camp with your ego, with your self: begin with the remembrance of the divine. One who begins with the ego will end empty-handed; he will have come in vain. In fact he will not have come, because meditation begins from the point when you disappear. Until you are not there can be no meditation. Your death, your disappearance, is meditation.