Mount Abu; July 14, 1973
I wonder whether it will be possible for me to communicate through words what I would like to share with you this morning, whether it will be possible for me to communicate it in terms that will make some sense to you. Yet there is an urge to share this unusual approach to meditation.
We saw yesterday that the state of awareness is a state of the whole being in which intelligence functions. Intelligence, being the sensitivity, the uncontaminated movement, of the basic energy contained in the being, is not conditioned by knowledge and experience. Intelligence is neither individual nor collective. Knowledge can be individual as well as collective. There can be individual experiences and collective experiences. Like love, sensitivity, truth, and beauty, intelligence is neither individual nor collective; it is neither personal nor impersonal. Thus it is not conditioned by knowledge and experience. It is unmutilated. It is an undivided whole.
This intelligence begins to operate in the state of awareness. Intelligence is the movement of unconditioned energy, but still it is energy. So in the state of awareness, the movement of unconditioned energy goes on. And there is an intercourse between the movement of awareness in the individual and the movement of intelligence outside the individual in the universe. The cosmic intelligence, the cosmic energy, and the unconditioned energy contained in the individual meet together. There is a kind of consummation. Those energies meet without reservation. There is an unconditional encounter between the intelligence contained in the individual and the intelligence contained in the universe. In other words, the individual unconditioned consciousness and the universal, or cosmic, consciousness meet together, in the state of awareness. They are in a deep embrace as it were. That is what the mystics call the marriage between the individual and the universal. The mystical marriage with the beloved, with God, with the divinity, is what Indians call the marriage between Shiva and Shakti. But still it is the meeting between the unconditioned individual energy and the unconditioned energy outside it.
That is a happening that takes place. In the state of awareness there may not be experiences, but there are happenings. Thus when Jesus of Nazareth came down from the mountain after forty days of solitude, his Apostles could not recognize him. A psychic marriage between the individual and the universal consciousness had taken place. He came down with light shining upon the forehead and speaking in terms indescribably simple and elegant. That very simplicity baffled his followers. He had gone through the happening.
After forty-eight days of fasting and penance under the bodhi tree, Siddhartha Gautama became the Buddha. Something happened within him; something happened in the unconditioned part of his consciousness. Something happened in the sphere of intelligence contained in his being. And that day is still marked in history as the day of Buddha’s self-realization, the day of Buddha’s nirvana.
After twelve long years of penance and austerity, there took place a happening in the life of Mahavira, the so-called founder of the Jain religion. On the plane of intellect, experiences take place. On the plane of intelligence and awareness, happenings take place: Happenings that cannot be interpreted into the language of the known, happenings that cannot be captured in the framework of an ego-centered experience. And yet a happening is a movement that takes place in the psyche of the individual. Self-realization as a happening took place in the Buddha’s life. One can say that after such a happening, there was light. There was illumination.
The substratum of intelligence is the intellect. The substratum of awareness and intelligence, the substratum of the unconditioned energy, is the conditioned energy, the passively alert brain. It may be passively alert or it may be in choiceless awareness, but it is there as the substratum. You know, in the conditioned psyche, you have the conscious, the subconscious, and the unconscious. Now these three, after becoming a homogeneous whole, go into abeyance, but they are there. Whatever happens on the level of intelligence or awareness has the whole conditioned psyche as the substratum. Otherwise, verbalization of the happening would be impossible. Memory of the happening would be impossible. So the individual as an entity separate from the universe is there. The unconditioned psyche in the individual and unconditioned psyche in the universe meet together, on the soil of the conditioned total human psyche, the racially conditioned psyche.
There have been efforts to verbalize such happenings. Like Aurobindo, you may call it the descent of the divine taking place in the individual psyche. You may call it the moment of illumination in the life of Ramakrishna, when the image of the Mother Kali disappeared while he was sitting before it with a sword in his hand, yearning and pining in agony for realization. The sword dropped from his hands and the only description we got from his lips afterward was “There was light, light, and light.” So at the moment in the psyche of Ramakrishna, something took place.
There is a ripple. There is a happening. Awareness has a movement of unconditioned energy, and energy is the property of matter. Thus even at that level, whatever takes place is not beyond time and space, though it is unrelated to time and space. It is unrelated to time and space in the sense that it cannot use them to bring about this happening. It may be a very significant event because the individual changes. The union with the universal energy, the cosmic consciousness, transforms the individual in many ways. It brings about great changes in his physical and cerebral quality.
And yet I dare say to you, my friends, that this is not silence. And this is not meditation. It is a very significant, romantic thing that can happen to a human being. Man has indulged enough in this romance with the unconditioned energy, the unknown, the unexperienced, the unnamed. He has indulged in this experience, in the East as well as the West, for thousands of years. It has its own beauty. It has its own grandeur. Sensual experience and psychological ecstasy have altogether different qualities from the happening on the level of intelligence or sensitivity. And yet in a way, they are the movements that take place in the individual as an entity separate from the universe. You will be surprised that I call the conditioned psyche the substratum—the undercurrent—of intelligence, or awareness. Why do I call it this? Because those individuals who have gone through such happenings have tried to verbalize them and have said, “It is immeasurable; it is unknowable.” Unless there is a consciousness of the measurableness of a thing, how do you call something immeasurable? People have been trying to describe divinity as that which is unknowable, that which is immeasurable and unnameable; but unless I am conscious of the memory, of the activity of naming, the name and nameableness, how can I call something unnameable and immeasurable? I hope that you see my point that the substratum of the conditioned psyche recognizes the names and the nameableness; the known and the knowableness; the measures and the measurableness. One is aware of all that. Therefore, man has been trying to say, “God is immeasurable, the divinity is unknowable.”
The illusion that there is a dichotomy between the known and the unknown, the measurable and the immeasurable, has been persisting in the human mind for thousands of years. Thus even the state of awareness is not the state of silence. It is a state of quietness, no doubt. It is a state of peacefulness, no doubt. It is a state of the ego, with the whole paraphernalia of knowledge and experience going into abeyance. Yet it is not silence. The state of awareness is a state of passive receptivity for the cosmic consciousness to work upon. It has been called peaceful alertness or choiceless awareness. Krishnaji (Krishnamurti) is the only person in the world today, who brings his audiences to the threshold of the known and points out the direction toward the unknown and unknowable; who points out the frontiers of all human measurements and brings his audiences with terrible intensity to the doorstep of the immeasurable.
As long as it is possible to describe something as immeasurable, unknowable, and unnamable, you are within the frontiers of time and space. So it may be unconditioned energy, but still it is energy with very subtle matter around it. It is only when the state of awareness subsides completely, when there is neither an awareness of the universe around you nor an awareness of the intelligence, sensitivity, or unconditioned energy within yourself, that silence as a dimension comes to life. The conditioned human psyche and the unconditioned human psyche both become quiet. If the conditioned human psyche is quiet and the unconditioned psyche is in a state of passive alertness and choiceless awareness, happenings are bound to take place. I have nothing against these experiences or happenings. Please do not misunderstand me. But one has to see the facts as they are. Just as visions and experiences are the projections of the cosmic and the universal into the individual. Until the state of meditation is reached, one is not in a new dimension of life.
Meditation is a new dimension of life altogether. There one is entirely free of consciousness, which is energy—a very subtle matter contained in the human brain. It is a very daring thing to say that the whole human psyche is very subtle matter, and yet I say that consciousness, whether conditioned or unconditioned, is matter.
- Vimala Thakar
from Blossoms of Friendship. Originally published by Motilal Banarsidass. Recently by Rodmell Press.
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