There are many points. How do you experience, how do you realize this void? What is the possibility of each individual to have this kind of experience, what you communicate to us by knowledge – doctrine of the anti-doctrine, using knowledge as communication – and dangerously, as you put it. Behind the words expressing this truth of the “void mind,” how do you realize this? Is it possible to explain it in words?
Knowledge can become a negative connotation. Through words, through language and through symbols the positive experience cannot be communicated, but the negativity can be communicated. I cannot say what it is, but I can say what it is not. Language can become a vehicle as far as the negativity is concerned. When I say language cannot express it, I am still expressing it. When I say no doctrine is possible about it, I am still using a doctrine. But this is negative. I am simply denying. I am not saying something. I am not saying something, I am denying something. The “no” can be said; the “yes” cannot be. The “yes” has to be realized; the “no” can be said.
One thing, potentially…it is very personal to ask: how can this moment of void be achieved? That is the most important and significant question. This void can be achieved, obviously, through living. First, the futility of knowledge must be understood as a background. If there is a lingering belief in knowledge, that will become a hindrance in achieving the void. So the first thing to be understand is the futility of the past, of the known, of knowledge, of the mind which is crammed with memories – the futility of it. As far as the unknown is concerned, the true is concerned, it can be…it can be an awareness, an awareness of what the mind has known.
There are two possibilities.
Either you become identified with what you have known, or you become a witness to what you have known. If you become identified with it – not that you have known it but you have become the knowledge – you and your memory are one in identification. If the mind is identified, the consciousness is identified with the content of knowledge; then the void will become difficult. But if there is no identification, if you have remained aloof from your memories – memories are there as a part of your accumulation, but you are aloof, separate, not identified with them – you are aware of yourself as something different from your memories. This awareness becomes a path toward the void.
The more you become aware, the more you become a witness of your knowledge. The less you are the knower, the less is the possibility of your ego becoming a possessor, a knower. If you are different from your memories…and one is different. Memories have come just like dust accumulating. They have come through experiences and have become a part and parcel of our mind, but still, the consciousness is different. The one who remembers is different from that which is remembered. The one who has known is different from that which has been known. If this distinction becomes clear and clarity is achieved, the void comes nearer and nearer. Unidentified, you can be open; you can be without memory coming between you and the unknown.