Or you can look at it in a different way: these techniques are to help you to be unburdened of your knowledge. They are not to help you to increase your “knowledgeability,” because “knowledgeability” is the barrier. The door is then closed for the mystery. The more you know, the less you are capable of penetrating deep into life. The original wonder must be recaptured, because in a childlike sense of wonder nothing is known and everything becomes a mystery. And if you move into the mystery, the deeper you move, the deeper the mystery becomes. Then a moment comes when you can say that you don’t know anything. That is the right moment.
Now you have become meditative. When you can feel a deep ignorance, when you become aware that you don’t know anything, you have come to the right balancing point from where the door of the mystery can open. If you know, then the door is closed; if you are ignorant, fully alert that you don’t know anything, the door suddenly opens. The very feeling that you don’t know opens the door.
So take these techniques not as knowledge, but as a help to make you more innocent. Ignorance is innocent, knowledge is always a sort of cunningness, cleverness. If you can use your knowledge to be ignorant again, then you have used it rightly. This is the only use of all the scriptures, of all the knowledge, of all the Vedas – to make you childlike again.
Now the first technique:
Put mind-stuff in such inexpressible fineness
above, below and in your heart.
Three things. First, if knowledge is important then the head is the center; if childlike innocence is important then the heart is the center. The child lives in the heart; we live in the head. The child feels; we think. Even when we say that we feel, we think that we feel. Thinking becomes primary for us, feeling becomes secondary. Thinking is the tool for science, feeling is the tool for religion.
You must start to be a feeling organism again. And both the dimensions are different. When you think, you remain separate; when you feel, you melt.
Think about a flower, a roseflower. When you think, you are separate, there is a gap, a distance, a space. For thinking, space is needed; for thoughts to move, distance is needed. Feel the flower and the gap disappears, the distance drops. Because for feeling, distance is the barrier. The closer you come, the more you feel. A moment comes when even closeness appears to be a sort of distance – and then melting happens. Then you cannot feel the boundaries of where you are and where the flower is, of where you end and where the flower begins. Then boundaries melt into each other: the flower enters you in a way, you enter the flower in a way. Feeling is losing the boundaries; thinking is creating the boundaries. That is why thinking always insists on definitions, because without definitions you cannot create boundaries.
Thinking says define first, and feeling says don’t define. If you define, feeling stops.
The child feels; we think. The child comes close to existence, he melts and allows the existence to melt into him. We are isolated, imprisoned in the head. We are like islands.