BENGALURU: Truth is always new, therefore timeless. What was truth yesterday is not truth today, what Truth is truth today is not truth tomorrow: truth has no continuity. It is the mind which wants to make the experience which it calls truth continuous, and such a mind shall not know truth.
Truth is always new: it is to see the same smile and see that smile newly, to see the same person and see that person anew, to see the waving palms anew, to meet life anew.
Truth is not to be had through books, through devotion or through self-immolation, but it is known when the mind is free, quiet; and that freedom, that quietness of the mind, comes only when the facts of its relationships are understood. Without understanding its relationships, whatever it does only creates further problems.
But, when the mind is free from all its projections, there is a state of quietness in which problems cease; and then only, the timeless, the eternal, comes into being. Then truth is not a matter of knowledge, it is not a thing to be remembered, it is not something to be repeated, to be printed and spread abroad.
Truth is that which is; it is nameless. And so, the mind cannot approach it.
Truth is that which is. It seems to me that the important thing is for the mind to be in a state when it can allow itself not to ask, not to demand, which does not mean acquiescence, acceptance, but that the mind is really silent.
The mind, being thought - thought as the verbalization of certain experiences, thought as memory, thought that is seeking, investigating - cannot such thinking come to an end, so that the mind is no longer projecting, is really still.
For then only is it possible for the mind to be free from all illusion; then only shall we find out what is reality: not the description of reality, not the explanations, not the speculations, not the reality of someone else who has experienced it, those things are utterly valueless, they have no meaning. But, when the mind is really in that state when thought as we know it has come to an end - thought which is always strengthening the background of the conditioned mind - then we shall find out what that nameless thing is.
ere is this question as to how the mind, deeply conditioned as it is, can change radically.
I hope you are putting this question to yourself because, unless there is morality which is not social morality, unless there is austerity which is not the austerity of the priest with his harshness and violence, unless there is order deeply within, this search for truth, for reality, for God -or for whatever name you like to give- it has no meaning at all.
Because, unless you have a new mind, a fresh mind, eyes that see what is true, you cannot possibly understand the immeasurable, the nameless, that which is.