I am just a mirror. Things come before me, reflect within me, disappear. I remain as empty as ever. Deep within me you will not find anybody there -- just a nobodiness, a nothingness, a deep emptiness. We are born out of emptiness, and we move again into emptiness.



One of the disciples of Bodhidharma came to him, and Bodhidharma had told him, "Become completely empty and silent, only then come to me."  The disciple worked for years. Then he became empty, silent. Then he came to Bodhidharma and said, "Now, Master, I have come, and you had told me 'Be silent and empty'. Now I have become silent and empty."  Bodhidharma said to him, "Go out and throw this emptiness and silence also."   Because if you can feel it then it is not total, a division exists. The one who feels is not silent yet. Silence may be in the milieu, around, but the feeler is still not silent, otherwise who will feel?  When you are REALLY silent you are not even silent, because silence is just the opposite of noise. When there is no noise, how can silence be there? When noise disappears the opposite also disappears. Then you cannot even say, "I am silent." Say, and you miss. That's why the Upanishads say: "One who says, 'I have known,' has not known." Socrates says that when one becomes wise, he knows only ignorance and nothing else.  When you become silent you don't know what is what. Everything merges into everything else, because you are not there. YOU are just part of noise; the I is the noisiest thing in the world. No jet plane can create so much noise as the I creates! It is the greatest disturber in this world, and everything else is just a by-product of it. The I creates the most noisy phenomena.  When you are silent you are not. Who will feel? When you are empty, you cannot feel "I am empty"; otherwise you are still there to feel and the house is filled, it is not empty. When really you are empty, you are empty of yourself. When the noise ceases, you also cease. Then the reality is in front of you, it is all around. It is inside, outside, it is everywhere, because only reality can be.  With the I all dreams disappear, because with the I all desires disappear. If there is no desire, how can there be an incomplete desire which has to be completed by a dream? Only emptiness can be perfect.


Let me tell you one zen anecdote....  A very famous zen monk, Bokuju, had given a meditation, a koan, to one disciple. He told him to sit silently, doing nothing, unmoving -- to just sit silently. He said, 'Something great is going to happen. When it happens come to me and report.'  After seven days the disciple came running. He was ecstatic -- he said, 'Master, it has happened!' But the Master was very stern. He said, 'What has happened7 Relate it!' He was very hard and the disciple was very much shocked because he had come so happily.  He said, 'Just this morning it happened -- some energy started arising in my spine, and it was tremendously beautiful. I was full of a new power. Maybe it is Kundalini, Master, that has arisen?'  And the Master says,'All rubbish! Throw it out and never talk about it again. And if it happens again, don't come to report! This is nothing! Go back. The great experience is going to happen some day -- when it happens, come back.'  For two, three weeks the disciple sat silently. Again and again the Kundalini was rising and one day it disappeared, and then a new experience! He rushed back to the Master in the middle of the night, because the experience was so great that he thought the Master would be very happy. But the master was very stern, very hard, and he said, 'What has happened?'  And the disciple said, 'So beautiful! I was full of light... Light was showering from all the dimensions. I was nothing but light. I could have flown... I was absolutely weightless! Is not this the great experience you were waiting for?'  And the Master says, 'All nonsense! Throw it! Come to me only when the great experience has happened!'  The disciple asked, 'Please tell me what that great experience is so I will know when to come and when not to disturb you.'  And the Master says, 'When you have become empty, then come to me.'  Months passed and then one day it happened -- it was absolutely empty inside. No experience, no thought, no Kundalini rising, no light, nothing showering, nothing happening -- absolutely nothing... a great emptiness. And the disciple was very happy -- it has finally happened! Now the master will be happy. He came, he touched his Master's feet, but the Master was still stern.  The disciple said,'But it has happened, master! Why are you looking so sternly at me? That emptiness has happened. Now I have come to realize absolute emptiness.'  And the Master said,'All nonsense! Throw this too! When emptiness is thrown, then the real emptiness happens.'  That is called'mahashunya', the great emptiness... when even emptiness is not there. Otherwise one can cling to emptiness -- one can make an experience out of it, and the ego again starts gathering its energy.  When even emptiness is thrown... one is so empty that one is empty of emptiness too -- then it is mahashunya. That has been the goal in the east. And both bliss and emptiness are the same. When you are in the state of mahashunya you will be blissful -- when you are blissful you will be in the state of mahashunya. These are two aspects of the same experience.


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