Imagine the unimaginable
Imagination is always of that which can be seen. How can you imagine something, suppose something, which cannot be perceived? That which you can perceive you can imagine. You cannot even dream something which is not capable of being seen and perceived. Even your imagination is not pure imagination, because whatsoever you can imagine you have known somehow. You can create new combinations, but all the elements of the combination are known and perceived.
It is impossible, but that’s why it is worth doing, because in the very effort something will happen to you. Not that you will become capable of perceiving – if you try to perceive something which cannot be perceived, all perception will be lost. In the very effort, if you try to see something which you have never seen, all that you have ever seen will disappear. If you persist in the effort, many images will come to you – you have to discard them, because you know that you have seen this; this can be perceived. You may not have seen it actually as it is, but even if you can imagine it, it can be perceived. Discard it. Go on discarding. This technique says to persist for that which cannot be perceived.
What will happen? If you go on discarding, it is going to be an arduous effort, because many images will bubble up. Your mind will supply many images, many dreams; many conceptions will come, many symbols. Your mind will create now combinations, but go on discarding unless something happens which cannot be perceived. What is that?
If you go on discarding, nothing will happen to you as an object; only the screen of the mind will be there with no image, with no symbol, with no dream on it, no picture on it. In that moment a metamorphosis happens. When the screen is simply there without any image, you become aware of yourself, of the perceiver. When there is nothing to be perceived, the whole attention changes. The whole consciousness reflects back. When you have nothing to see, for the first time you become aware of your own self. You start seeing yourself. Then you happen to yourself. For the first time you will become aware of the one who has been perceiving, who has been grasping, who has been knowing. But this subject is always hidden in objects. You know certain things but you never know the knower. The knower is lost in knowledge.