What is Meditation
Meditation is not a "method"; it is not simply a "technique".
You cannot learn it.
It is a growth: a growth of your total living, out of your total living.
Meditation is not something that can be added to you as you are.
It can come to you only through a basic transformation, a mutation.
It is a flowering, a growth. Growth is always out of the total; it is not an addition.
You must grow toward meditation.
This total flowering of the personality "must be understood" correctly. Otherwise one can play games with oneself, one can occupy oneself with "mental tricks".
And there are so many tricks!
Not only can you be fooled by them, not only will you not gain anything, but in a real sense you will be harmed.
The "very attitude" that "there is some trick to meditation" -- to conceive of meditation in terms of method -- is "basically wrong".
And when one begins to play with mental tricks, the very quality of the mind begins to deteriorate.
As mind exists, it is not meditative. The total mind must change before meditation can happen. Then
"what is the mind as it now exists?"
"How does it function?"
The mind is always verbalizing. You can know words, you can know language, you can know the conceptual structure of thinking, but that is not thinking.
On the contrary, it is an escape from thinking.
You see a flower and you verbalize it; you see a man crossing the street and you verbalize it. The mind can transform every existential thing into words.
Then the words become a barrier, an imprisonment. This constant transformation of things into words, of existence into words, is the obstacle to a meditative mind.
So the first requirement toward a meditative mind is
"to be aware of your constant verbalizing and to be able to stop it."
"Just see things; do not verbalize."
"Be aware of their presence, but do not change them into words."
"Let things be, without language; let persons be, without language; let situations be, without language."
It is not impossible; it is natural. It is the situation as it now exists that is artificial, but we have become so habituated to it, it has become so mechanical, that we are not even aware that we are constantly transforming experience into words.
The sunrise is there. You are never aware of the gap between seeing it and verbalizing. You see the sun, you feel it, and immediately you verbalize it. The gap between seeing and verbalizing is lost. One must become aware of the fact that the sunrise is not a word. It is a fact, a presence. The mind automatically changes experiences into words. These words then come between you and the experience.
Meditation means living without words, living nonlinguistically.
Sometimes it happens spontaneously.
When you are in love, presence is felt, not language. Whenever two lovers are intimate with one another they become silent.
It is not that there is nothing to express.
On the contrary, there is an overwhelming amount to be expressed. But words are never there; they cannot be.
They come only when love has gone.
If two lovers are never silent, it is an indication that love has died. Now they are filling the gap with words.
When love is alive, words are not there because the very existence of love is so overwhelming, so penetrating, that the barrier of language and words is crossed.
And ordinarily, it is only crossed in love.
Meditation is the culmination of love: love not for a single person, but for the total existence.
To me, meditation is a living relationship with the total existence that surrounds you.
If you can be in love with any situation, then you are in meditation.
And this is not a mental trick. It is not a method of stilling the mind.
Rather, it requires a deep understanding of the mechanism of the mind.
The moment you understand your mechanical habit of verbalization, of changing existence into words, a gap is created.
It comes spontaneously.
It follows understanding like a shadow.
The real problem is not how to be in meditation, but to know why you are not in meditation.
The very process of meditation is negative.
It is not adding something to you; it is negating something that has already been added.
"Society cannot exist without language"; it needs language.
"But existence does not need it."
I am not saying that you should exist without language.
You will have to use it.
But you must be able to turn the mechanism of verbalization on and off.
When you are existing as a social being, the mechanism of language is needed; but when you are alone with existence, you must be able to turn it off.
If you can't turn it off -- if it goes on and on, and you are incapable of stopping it -- then "you have become a slave to it."
"Mind must be an instrument, not the master."
"When mind is the master, a non-meditative state exists."
"When you are the master, your consciousness is the master, a meditative state exists."
"So meditation means becoming a master of the mechanism of the mind."
Mind, and the linguistic functioning of the mind, is not the ultimate. You are beyond it; existence is beyond it. Consciousness is beyond linguistics; existence is beyond linguistics.
"When consciousness and existence are one, they are in communion."
"This communion is meditation."
Language must be dropped.
I don't mean that you have to suppress it or eliminate it.
I only mean that it does not have to be a twenty-four-hour-a-day habit for you.
When you walk, you need to move your legs. But if they go on moving when you are sitting, then you are mad. Y
ou must be able to turn them off. In the same way, when you are not talking with anyone, language must not be there.
It is a technique to communicate.
When you are not communicating with anybody it should not be there.
If you are able to do this, you can grow into meditation.
Meditation is a growing process, not a technique.
A technique is always dead, so it can be added to you, but a process is always alive.
It grows, it expands.
Language is needed, but you must not always remain in it.
There must be moments when there is no verbalizing, when you just exist.
It is not that you are just vegetating.
Consciousness is there.
And it is more acute, more alive, because language dulls it.
Language is bound to be repetitive so it creates boredom.
The more important language is to you, the more bored you will be.
Existence is never repetitive.
Every rose is a new rose, altogether new.
It has never been and it will never be again.
But when we call it a rose, the word `rose' is a repetition.
It has always been there; it will always be there.
You have killed the new with an old word.
Existence is always young, and language is always old.
Through language, you escape existence, you escape life, because language is dead.
The more involved you are with language, the more deadened you will be by it.
A pundit is completely dead because he is nothing but language, words.
Sartre has called his autobiography 'Words'. We live in words.
That is, we don't live. In the end there is only a series of accumulated words and nothing else.
Words are like photographs.
You see something that is alive and you take a picture of it.
The picture is dead. Then you make an album of dead pictures.
A person who has not lived in meditation is like a dead album.
Only verbal pictures are there, only memories.
Nothing has been lived; everything has just been verbalized.
Meditation means living totally, but you can live totally only when you are silent.
By being silent I do not mean unconscious.
You can be silent and unconscious but it is not a living silence. Again, you have missed.
Through mantras you can autohypnotize yourself.
By simply repeating a word you can create so much boredom in the mind that the mind will go to sleep.
You drop into sleep, drop into the unconscious.
If you go on chanting "Ram Ram Ram" the mind will fall asleep.
Then the barrier of language is not there, but you are unconscious.
Meditation means that language must not be there, but you must be conscious.
Otherwise there is no communion with existence, with all that is. No mantra can help, no chanting can help.
Autohypnosis is not meditation.
On the contrary, to be in an autohypnotic state is a regression.
It is not going beyond language; it is falling below it.
So drop all mantras, drop all these techniques.
Allow moments to exist where words are not there.
You cannot get rid of words with a mantra because the very process uses words.
You cannot eliminate language with words; it is impossible.
"So what is to be done?"
In fact, ""you cannot do anything at all"" except "'''''''to understand."""""
Whatever you are able to do can only come from where you are.
You are confused, you are not in meditation, your mind is not silent, so anything that comes out of you will only create more confusion.
All that can be done right now is to begin to be aware of how the mind functions.
That's all -- just be aware.
Awareness has nothing to do with words.
It is an existential act, not a mental act.
So the first thing is to be aware.
Be aware of your mental processes, how your mind works.
The moment you become aware of the functioning of your mind, you are not the mind.
The very awareness means that you are beyond: aloof, a witness.
And the more aware you become, the more you will be able to see the gaps between the experience and the words.
Gaps are there, but you are so unaware that they are never seen.
Between two words there is always a gap, however imperceptible, however small.
Otherwise the two words cannot remain two; they will become one.
Between two notes of music there is always a gap, a silence.
Two words or two notes cannot be two unless there is an interval between them.
A silence is always there but one has to be really aware, really attentive, to feel it.
The more aware you become, the slower the mind becomes.
It is always relative.
The less aware you are, the faster the mind is; the more aware you are, the slower the process of the mind is.
When you are more aware of the mind, the mind slows down and the gaps between thoughts widen.
Then you can see them.
It is just like a film.
When a projector is run in slow motion, you see the gaps.
If I raise my hand, this has to be shot in a thousand parts.
Each part will be a single photograph.
If these thousands of single photographs pass before your eyes so fast that you cannot see the gaps, then you see the hand raised as a process.
But in slow motion, the gaps can be seen.
Mind is just like a film.
Gaps are there.
The more attentive you are to your mind, the more you will see them.
It is just like a gestalt picture: a picture that contains two distinct images at the same time.
One image can be seen or the other can be seen, but you cannot see both simultaneously.
It can be a picture of an old lady, and at the same time a picture of a young lady.
But if you are focused on one, you will not see the other; and when you are focused on the other, the first is lost.
Even if you know perfectly well that you have seen both images, you cannot see them simultaneously.
The same thing happens with the mind.
If you see the words you cannot see the gaps, and if you see the gaps you cannot see the words.
Every word is followed by a gap and every gap is followed by a word, but you cannot see both simultaneously.
If you are focused on the gaps, words will be lost and you will be thrown into meditation.
A consciousness that is focused only on words is non-meditative and a consciousness that is focused only on gaps is meditative.
Whenever you become aware of the gaps, the words will be lost.
If you observe carefully, you will not find words; you will only find a gap.
You can feel the difference between two words, but you cannot feel the difference between two gaps.
Words are always plural and the gap is always singular: "the" gap.
They merge and become one.
Meditation is a focusing on the gap.
Then, the whole gestalt changes.
OSHO
Psychology of the Esoteric, Chapter-2
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