If you have no mind, if you can see the rose without your mind, if your seeing is totally innocent, completely fresh; if your seeing is not coming from the past, if you and the rose are living simultaneously in this moment – if you are without mind: just aware, just existential – then the rose is not known as something separate. Then you know it to be part and parcel of your consciousness. Then the flowering of the rose is your own flowering; then the perfume of the rose is your own perfume, then your consciousness is the rose’s consciousness.
The rose knows itself through you. Identification is not an act of dualism, but of total being. Through your consciousness, the rose has come to know itself.
This is the feeling. It cannot be expressed exactly, but the feeling is like this: that either you have flowered in the rose or the rose has become conscious of itself through you.
Is this what is known as “seeing”?
It is really seeing. It is darshan, without the mind.
That’s the kind of thing Krishnamurti is always saying.
I don’t know what he says, but I say: this is seeing. Only when you are mindless is seeing there. The mind is the destroyer, it is a destructive force.
So do not try to be whole. You cannot try. There cannot be any effort because every type of effort is the effort of one particular mind against other minds. That is why effortlessness has to be clearly understood. You cannot achieve it, because every type of achievement is the longing of a particular type of mind. You can only understand it. “This is so. This is the suchness.”
The mind is fragmented. The mind is not one; it is polypsychic. You don’t have a mind; you have many minds. These minds are the experiences of the past to which you have become attached, associated, to which you are clinging.
Why are you clinging? – because to exist mindlessly is dangerous, to exist mindlessly is insecure, to exist mindlessly is to always be in the unknown. That is why we have made everything that has become known to us a part of our consciousness. We cling to our experiences, our knowledge, so that we don’t have to move into the unknown, so that we don’t have to feel insecure about what is going to happen. We are clinging to that which has already happened. These are our safety measures.
The mind that is longing for security cannot be mindless. This has to be understood. The mind that is longing for security can never be mindless because it will cling to past experiences, past knowledge, past information. You will always be living through a dead mind.