Truth is not of your making; truth has nothing to do with your mind. Truth happens, and it happens only when you have become a no-mind. But how are you going to become a no-mind? On your own you will remain the mind. You may think about the no-mind, you may philosophize about the no-mind, you may read the scriptures about no-mind, but you will remain a mind. On your own, seeking and searching, your ego will feel very good – but that is the barrier. It is like pulling yourself up by your own bootstraps.
If somewhere you find help is available, don’t miss it – because the opportunity is rare, the buddhafield is rare. Only once in a while, somewhere, a buddha arises, a bodhichitta happens. Then don’t miss the opportunity. If your commitment is really towards truth, you cannot avoid becoming a sannyasin. It is inevitable, because no-mind is learned only by sitting by the side of a no-mind.
If you sit by my side, slowly, slowly your mind will start dispersing like the morning mist. Slowly, slowly a silence will start penetrating you – not of your doing, but coming on its own. A stillness will pervade you.
And the moment you are utterly still, not even a thought moving inside you, that is the moment of illumination. For the first time you have a glimpse of truth – not the idea of truth, but truth itself.
The second question:
My feelings tell me that until I know you, I can't trust. And yet you say until I trust you, I cannot know you. What to do?
There are two kinds of knowing. One is from a distance: you remain aloof; you remain an observer, a spectator. That’s what scientific knowing is; you need not get involved in it, in fact you should not get involved. You should be very objective, you should not allow your subjectivity to interfere with your observation. You simply be there like a mechanical watcher. You should not be a human being, you should be just a computer.
And this is certain, that sooner or later science is going to be taken over by computers, robots, because they will be more scientific. There will be no subjectivity in them; they will simply see the fact. The fact will not be interfered with in any way, it will remain utterly objective.
That is the way of science: knowing from a distance, keeping aloof, detached. That’s how the scientist will know a rose flower, that’s how the scientist will know the sunset, that’s how the scientist will know the beauty of a woman or a man.
But the problem is, something essential is bound to be missed, something very fundamental, something which is the core of the whole thing. The scientist can know the roseflower – he can know of what it is constituted, he can know all the chemicals, etcetera, but he will never know the beauty of it. He will remain blind to the beauty; his very approach, his methodology, prohibits him.