In order to find out you must learn how to ask philosophical questions in a meditative-existential way.
To find out what is true religion requires, not a mere one-day effort or one-day search and forgetfulness the next day, but constant questioning, a disturbing inquiry, so that you begin to discard everything.
After all, this process of discarding is the highest form of thinking.
The pursuit of positive thinking is not thinking at all; it is merely copying.
But when there is inquiry without a motive, without a desire for a result, which is the negative approach—in that inquiry the mind goes beyond all traditional religions; and then, perhaps, one may find out for oneself what God is, what truth is.
Most people live inside a psychological bubble, consisting of thoughts, feelings, theories, images, plans, hopes, worries, annoyances.
Can the mind be free of this psychological, inward movement?
It can, only when you see the fact that this movement from here to there, psychologically, is the illusion of thought. You need energy for that insight, but that energy is now dissipated in conflict, in imitation, in conformity, in the movement of trying to overcome and to escape from what you are.
When there is no escape, no suppression, no rationalization of what actually is, and when you remain with it, there will, then, be the energy to go beyond it. Therefore, there will be a transformation of what you are without any effort.
This is really very important to understand, because all your life, from childhood till you die, you make a tremendous effort. And where there is effort, there is conflict. When you see the truth of it, you will have the energy to go beyond it, without a single control or conflict.
Human thought is both concrete (particular) and abstract (universal) at the same time. You could also say that the thought has an Inner Side and an Outer Side. All things have an Inner Side and an Outer Side. It is connected to the three states which the Wholeness can be in: sleep, dream and awake. The Outer Side of things is the side most people experience. When you only see the Outer Side of things the wholeness is sleeping, or the things are sleeping. The Inner Side is the side of enchantment. When you see the Inner Side of things, then the Wholeness is dreaming, and therefore the things are dreaming. This is the source of enchantment. Eventually the Wholeness, and therefore the things, can be completely awake
So how is the mind to bring about a harmony in which there is no division between the Outer Side and freedom from the Outer Side? The Outer Side as knowledge, the functioning of thought, and freedom from it. The two moving together, the two in perfect harmony, in balance, in the beauty of movement.
Often I ask myself if I actually understand the question and the beauty of that question? Not an integration of the two, which is impossible, because integration means putting parts together, adding new parts, or taking away old parts. That implies an entity that is capable of doing this, an outsider, which is the invention of thought. Like the soul, or the atman in India, and so on, it is still thought.
So my question is, Can they be like two rivers joining together, moving together, the Outer Side and the Inner Side, freedom from the Outer Side and a mind that has insight into a dimension in which thought doesn’t happen at all? I often ask myself such questions.
It seems to me that learning is astonishingly difficult, as is listening also.
We never actually listen to anything because our mind is not free; our ears are stuffed up with those things that we already know, so listening becomes extraordinarily difficult.
I think—or rather, it is a fact that if one can listen to something with all of one’s being, with vigor, with vitality, then the very act of listening is a liberative factor, but unfortunately you never do listen, as you have never learned.
After all, you only learn when you give your whole being to something. When you give your whole being to mathematics, you learn; but when you are in a state of contradiction, when you do not want to learn but are forced to learn, then it becomes merely a process of accumulation.
To learn is like reading a novel with innumerable characters; it requires your full attention, not contradictory attention.
If you want to learn about a leaf—a leaf of the spring or a leaf of the summer—you must really looit, see the symmetry of it, the texture of it, the quality of the living leaf. There is beauty, there is vigor, there is vitality in a single leaf.
To learn about the leaf, the flower, the cloud, the sunset, or a human being, you have to look with all intensity.
The content of the mind is a product of time, of that which usually is called development and cultivation; it is a product of thousand experiences, a gigantic accumulation of knowledge, of memories; therefore an aspect of Man as a historical being.
The mind is in that degree loaded with the past.
The past is based on the images in time, both the personal, collective and universal images; the reservoir, from where we get all our belief and knowledge.
All knowledge originates from the past, all experience is the past, and all memory is the accumulated result of thousand experiences – this is the known, your perspective.
Meditation, or art of life, is to empty out the mind completely.