It is only when the mind is free from idea that there can be experiencing.
Ideas are not truth; and truth is something that must be experienced directly, from moment to moment.
It is not an experience which you want—which is then merely sensation.
Only when one can go beyond the bundle of ideas—which is the “me,” which is the mind, which has a partial or complete continuity only when one can go beyond that, when thought is completely silent, is there a state of experiencing.
We are unconsciously aware that we are empty, that we are nothing.
Though we may have titles, jobs, position, power, money, and all the rest of it, underlying all that there is a state of emptiness, an unfulfilled longing, a vacuum which we translate as loneliness—that state in which the self, the “me,” has completely enclosed the mind.
Perhaps that is the very root of our fear.
And can we look at it in order to understand it?
For I think we must understand it if we would go beyond it.
Surely it must come to us, we cannot go to it. If we make an effort to go to it, we are seeking a result, an achievement.
But for truth to come, a man must be in a state of passive listening presence.
Passive listening presence is a state in which there is no effort; it is to be aware without judgment, without evalution, not in some ultimate sense, but in every way; it is to be aware of your actions, of your thoughts, of your relative responses, without evaluation, without condemnation, without identifying or denying, so that the mind begins to understand every thought and every action without judgment.
This evokes the philosophical question of whether there can be understanding without thought.
Let this existential wonder open your consciousness in wordless silence.
Please listen to find out, to question, to doubt, so that your own mind becomes aware of itself.
We are asking why human beings, who have developed the most marvellous technology the world has ever known, have remained more or less the same psychologically, inwardly, for the last 40,000 years.
Inwardly, we have systems, we have ideals, we have all the so-called sacred books, but we have not radically brought about a change, a philosophical revolution, and we are going to enquire into that—whether it is possible to bring about total revolution of the mind itself.
We are talking about breaking out of our psychological bubble, so that man is not self-centred as he is, which is causing such great destruction in the world.
Is it possible for one who has had many experiences, who has read the various philosophies, the learned books, who has accumulated information, knowledge, to put all that aside?
I do not think one can put it aside, suppress, or deny it; but one can be aware of it, and not allow it to interfere with perception.
It is your own perception we are talking about, not what another´s perception has discovered.
After all, it is you who are trying to find out what is truth, if there is reality, if there is God; and to discover this for yourself is true religion—not the acceptance of some scientific theory, or religious dogma.
Man throughout the ages has sought something sacred, something that is not corrupted by time, by all the travails of thought; he has sought it, longed for it, sacrificed, tortured himself physically, fasted for weeks, but he has not found it.
So somebody comes along and says, ‘I’ll show it to you, I’ll help you.’
Then you are lost.
But when you, yourself, ask if there is something profoundly mysterious, sacred, the mystery exists only as a concept, but if you uncover it, it is no longer a mystery.
Truth isn’t a mystery, it is something far beyond all concept of mystery.