DHYAN, CONTEMPLATION, IS THE UNINTERRUPTED FLOW OF THE
MIND TO THE OBJECT.
First, concentration dropping the crowd of objects and choosing one object. Once you have chosen one object and you can retain one object in your consciousness, concentration is achieved. Now the second step uninterrupted Row of consciousness towards the object. As if light is falling from a torch, uninterrupted. Or, have you seen? You pour water from one pot to another pot the flow will be interrupted; it will not be uninterrupted. You pour oil from one pot to another pot: the flow will be uninterrupted, continuous; the thread will not be broken.
Dhyan, contemplation, means your consciousness falling on the object in continuity, with no break -- because each break means you are distracted, you have gone somewhere else. If you can attain the first, the second is not difficult. If you cannot attain the first, the second is impossible. Once you drop objects, you choose one object, then you drop all loopholes in your consciousness, all distractions in your consciousness, you simply pour yourself on one object. When you look at one object the object reveals its qualities. A small object can reveal all the qualities of God.
There is a poetry of Tennyson. He was going for a morning walk and he came across an old wall, and in the wall there was grass growing, and a small flower had bloomed. He looked at that flower. The morning, he must have been feeling relaxed, happy, energy must have been flowing, the sun was rising.... Suddenly the thought occurred to his mind -- looking at this small flower he said. "If I can understand you root and all. I will understand the whole universe." Because each small particle is a miniature universe. Each small particle carries the whole universe as each drop carries the whole ocean. If you can understand one drop of ocean you have understood all oceans; now there is no need to go to understand each drop. One drop will do.
Concentration reveals the qualities of the drop, and the drop becomes the ocean. Meditation reveals the qualities of consciousness, and the individual consciousness becomes cosmic consciousness. First reveals the object: second reveals the subject. An uninterrupted flow of consciousness towards any object....
In that uninterrupted flow, in that unfrozen flow, just in that flow... you are simply flowing like a river, with no interruption, with no distraction... suddenly you become for the first time aware about the subjectivity that you have been carrying all along who you are. In an uninterrupted flow of consciousness ego disappears. You become the self, egoless self, selfless self. You have also become an ocean.
The second, contemplation, is the way of the artist. The first, concentration, is the way of the scientist. The scientist is concerned with the outside world, not with himself. The artist is concerned with himself, not with the outside world. Then a scientist brings something, he brings it from the objective world. When an artist brings something he brings it out of himself. A poem: he digs deep in himself. A painting he digs deep in himself. Don't ask the artist about being objective. He is a subjectivist.
Have you seen Van Gogh's trees? They almost reach to the heavens; they touch the stars. They overreach. Trees like that exist nowhere -- except in Van Gogh's paintings. Stars are small and trees are big. Somebody asked Van Gogh, "From where do you create these trees? We have never seen such trees." He said, "Out of me. Because, to me, trees always seem desires of the earth to meet the sky." "Desires of the earth to meet the sky" -- then the tree is totally transformed, a metamorphosis has happened. Then the tree is not an object; it has become a subjectivity. As if the artist realizes the tree by becoming a tree himself.
There are many beautiful stories about Zen Masters, because Zen Masters were great painters and great artists. That is one of the most beautiful things about Zen. No other religion has been so creative, and unless a religion is creative, it is not a total religion -- something is missing.
One Zen Master used to tell his disciples, "If you want to paint a bamboo, become a bamboo." There is no other way. How can you paint a bamboo if you have not felt it from within?... if you have not felt yourself as a bamboo standing against the sky, standing against the wind, standing against the rains, standing high with pride in the sun? If you have not heard the noise of the wind passing through the bamboo as the bamboo hears it, if you have not felt the rain falling on the bamboo as the bamboo feels it, how can you paint a bamboo? If you have not heard the sound of the cuckoo as the bamboo hears it, how can you paint a amboo? Then you paint a bamboo as a photographer. You may be a camera, but you are not an artist. Camera belongs to the world of science. The camera is scientific. It simply shows the objectivity of the bamboo. But when a Master looks at the bamboo he is not looking from the outside. He drops himself by and by. His uninterrupted Row of consciousness falls on the bamboo there happens a meeting, a marriage, a communion, where it is very difficult to say who is bamboo and who is consciousness -- everything meets and merges, and boundaries disappear.
The second, dhyan, contemplation, is the way of the artist. That's why artists sometimes have glimpses as of the mystics. That's why poetry sometimes says something which prose can never say and paintings sometimes show something for which there is no other way to show. The artist is reaching even closer to the religious person, to the mystic.
If a poet just remains a poet, he is stuck. He has to Row, he has to move: from concentration to meditation, and from meditation to samadhi. One has to go on moving.
Dhyan is uninterrupted Row of the mind to the object. Try it. And it will be good if you choose some object which you love. You can choose your beloved, you can choose your child, you can choose a flower -- anything that you love -- because in love it becomes easier to fall uninterruptedly on the object of love. Look in the eyes of your beloved. First forget the whole world; let your beloved be the world. Then look into the eyes and become a continuous Row, uninterrupted, falling into her -- oil being poured from one pot into another. No distraction. Suddenly, you will be able to see who you are; you will be able to see your subjectivity for the first time.
But remember, this is not the end. Object and subject, both are two parts of one whole. Day and night: both are two parts of one whole. Life and death: both are two parts of one whole existence. Object is out, subject is in -- you are neither out nor in. This is very difficult to understand because ordinarily it is said, "Go within." That is just a temporary phase. One has to go even beyond that. Without and within -- both are out. You are that who can go without and who can come within. You are that who can move between these two polarities. You are beyond the polarities. That third state is samadhi.
SAMADHI IS WHEN THE MIND
BECOMES ONE WITH THE OBJECT.
When the subject disappears in the object, when the object disappears in the subject, when there is nothing to look at and there is no looker-on, when simply the duality is not there, a tremendously potential silence prevails. You cannot say what exists, because there is nobody to say. You cannot make any statement about samadhi, because all statements will fall short. Because whatsoever you can say either will be scientific or will be poetic. Religion remains inexpressible, elusive. o there are two types of religious expression. Patanjali tries the scientific terminology. Because, religion in itself has no terminology -- the whole cannot be expressed. To express, it has to be divided. To express, either it has to be put as an object or as a subject. It has to be divided to say anything about it is to divide it. Patanjali chooses the scientific terminology: Buddha also chooses the scientific terminology. Lao Tzu, Jesus, they choose the poetic terminology. But both are terminologies. It depends on the mind. Patanjali is a scientific mind, very rooted in logic, analysis. Jesus is a poetic mind; Lao Tzu is a perfect poet, he chooses the way of poetry. But remember always that both ways fall short. One has to go beyond.
"Samadhi is when the mind becomes one with the object."
When the mind becomes one with the object, there is no one who is a knower and there is none who is known. And unless you come to know this -- this knowing which is beyond the known and the knower -- you have missed your life. You may have been chasing butterflies, dreams, maybe attaining a little pleasure here and there, but you have missed the ultimate benediction.
A jar of honey having been upset in a housekeeper's room, a number of flies were attracted by its sweetness. Placing their feet in it they ate greedily. Their feet, however, became so smeared with honey that they could not use their wings nor release themselves and were suffocated. Just as they were expiring, one of
them exclaimed, "Ah, foolish creatures that we are, for the sake of a little pleasure we have destroyed ourselves."
Remember, this is the possibility for you also. You may get smeared with the earth so much that you cannot use your wings. You may get loaded with your small pleasures so much that you forget all about the ultimate bliss, which was always yours just for the asking. In collecting pebbles and shells on the seashore you may miss the utterly blissful treasure of your being. Remember this. This is happening. Only rarely somebody becomes aware enough not to be caught in this ordinary imprisonment of life. I am not saying don't enjoy. The sunshine is beautiful and the flowers also and butterflies also, but don't get lost in them. Enjoy them, nothing is wrong in them, but always remember, the tremendously beautiful is waiting. Relax sometimes in the sunshine, but don't make it a life-style. Sometimes relax and play with pebbles on the seashore. Nothing is wrong in it. As a holiday, as a picnic, it can be allowed, but don't make it your very life then you will miss it. And remember, wherever you pay your attention, that becomes your reality of life. If you pay your attention to pebbles, they become diamonds -- because wherever is your attention, there is your treasure.
Remember, wherever you pay your attention, that becomes your reality. And once it becomes a reality, it becomes powerful to attract you and your attention. Then you pay more attention to it: it becomes even more of a reality and, by and by, the unreal that is created by your mind becomes your only reality and the real is completely forgotten. The real has to be sought. And the only way to reach it is, first, drop too many objects, let there be one object: second, drop all distractions. Let your consciousness fall on that object in an uninterrupted Row. And the third happens by itself. If these two conditions are fulfilled. Samadhi happens on its own accord. Suddenly one day the subject and object both have disappeared: the guest and the host both have disappeared: silence reigns, stillness reigns. In that stillness, you attain to the goal of life.
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