Chapter 2: The Mystery beyond Mind
The first question:
Beautiful white cloud, why are we so fortunate to have you with us - and why are we with you?
Why’s are always unanswerable. To the mind it seems that whenever you can ask a why it can be answered. But that is one of the fallacious assumptions. No why has ever been answered or can be answered. Existence is - no why about it. If you ask, if you persist, you may create an answer - but that answer will be a created one; it will not really be an answer. Questioning itself is foundationally absurd.
The trees are - you cannot ask why.
The sky is - you cannot ask why.
Existence exists, rivers flow, clouds float - you cannot ask why.
The mind asks why, I know it. Mind is curious; it wants to know the why of everything. But this is a disease in the mind, and this is something which cannot be satisfied because if you answer one why, then another arises immediately. Every answer only creates more questions. And the mind will not be satisfied unless the ultimate answer has been given to you - and there can be no ultimate answer. By ultimate answer I mean that you cannot ask any why any more. But there is no possibility of such a state. Whatsoever is said, why again becomes relevant.
This has been the whole absurd effort of philosophies: Why this world? So they thought and they created a theory about it: God created it. But why did God create it? Then again more theories and then finally: Why is God?
So the first thing to know is this quality of the mind which goes on asking whys. Just as leaves grow out of trees, why’s grow out of the mind - you cut one, many more grow. And you may collect many answers but the answer will not be there. And unless the answer is there the mind goes on restlessly in its search. So this is the first thing I would like to say to you: Don’t insist much on whys.
Why do we insist? Why do we want to know the cause? Why do we want to go deep into a thing and come to the very base of it? Why? Because if you know every why, if you know every answer about a thing, you have become the master of it. Then the thing can be manipulated. Then the thing is not a mystery; there is no awe, no wonder about it. You have known it, you have killed the mystery.