BENGALURU: Is there not something which is beyond thought, beyond time, something that is not created by the mind?’ Either you have been told about that state, have read about it, or there is the experiencing of it. The experiencing of it can never be an experience, a result; it cannot be thought about and, if it is, it is a remembrance and not experiencing. You can repeat what you have read or heard, but the word is not the thing; and the word, the very repetition, prevents the state of experiencing. That state of experiencing cannot be as long as there is thinking: thought, the result, the effect, can never know the state of experiencing.
Then, how is thought to come to an end?
See the truth that thought, the outcome of the known, can never be in the state of experiencing: experiencing is always the new, thinking is always of the old. See the truth of this, and truth brings freedom, freedom from thought, the result. Then there is that which is beyond consciousness, which is neither sleeping nor waking, which is nameless: it is.
How is the mind to allow that thing to come to it? Obviously, the mind cannot go to it; it must come, and how is it to come? You cannot invite it, you cannot make a habit of it, you cannot sacrifice yourself for it, or make yourself into this or that to get it: it must come. And, the how - in the sense of by what conduct, by what path, by what system, by what process of thinking- is not the problem. You see, to put this question seriously to yourself, you must be aware, totally, of the full implications of the question. Knowing all the habits of the mind, knowing that you can do anything now with the mind through drugs which will have no aftereffects, then surely you see that such a mind, which has been influenced, cannot possibly receive that which has no measure, which is nameless.
And yet, without that other, it is like having a perfect body, a beautiful mechanical mind, which is but an empty shell. So, how is that unknown to come? You cannot induce it, you cannot buy it through any means. It is too vast, immeasurable, and so fleeting that the mind cannot capture it. It cannot be held within the field of time.
Truth you have to find out for yourself; you have to walk the path alone -and there is no path to truth.Truth is the vast ocean which has not been charted: it is fathomless. You have to find it, walking endlessly, and the endlessness becomes a torture, a thing that you are frightened of, if you have not understood the beginning of what we have been talking about. Then there is no time; then you are living so completely in that emptiness that time has gone and there is only the present, this active present.
I do not know if you have ever noticed a bird on the wing, a leaf falling, or the sun on the water, or the reflection of the moon on the water. If you have noticed, if you have seen the beauty of it, in that moment there is no time: it is there endlessly, unspoiled, incorruptible, timeless. Similarly, a religious mind is that. And it is only such a religious mind that can receive the immeasurable, the nameless.