But religion also comes to certain answers, because religion is also experimentation. Science experiments with the object, religion experiments with the subject, but both are experimentations and both depend on experiment. Between these two is philosophy – just pure thinking, abstract thinking, with no experiment. You can go on, you can go on, but you reach nowhere. Abstract thinking, speculative thinking, is thinking ad infinitum. You can enjoy, you can enjoy the journey, but there is no goal.
Religion and science are similar in a way – both believe in experiment. Religious experiment is of course deeper than scientific, because in science the experimenter himself is not involved. He is working with tools, working with things, working with objects; he remains aloof, he remains out of the experiment. Religion is a deeper science, because the experimenter himself becomes the experiment. There are no tools which are apart from him, no objects which are outside him. He is both – his tools, his objects, his method; he is everything. And he has to work upon himself.
It is arduous. Because you are involved, it is arduous. And because you are involved, the experiment will become experience. In science, the experiment will remain an experiment will remain an experiment. The scientist will not be touched by it, will not be transformed by it. The scientist will remain the same. But in religion, passing through the experiment, you will be a different man altogether. You cannot come out the same; you are bound to change. That’s why religious experiment becomes experience.
Remember this: you can go on thinking about godliness, about soul, about the other world, and you may make believe that you know something about godliness just by thinking “about.” That will be false. You cannot know anything about godliness – the word about is absurd. You can know godliness, but you cannot know “about” – that “about” creates philosophy.
How can you know about godliness? Or, for example, how can you know about love? You can know love, you cannot about love, because “about” means someone else knows and you believe in his knowledge. You collect and gather opinions. You say, “I know something about godliness.” All knowledge which is “about” is false, dangerous, because you can be deluded by it.
You can know godliness, you can know love, you can know yourself, but forget that “about.” That “about” is philosophy. The Upanishads say something, the Vedas say something, the Bible says something, the Koran says something, but for you, all that will become “about.” Unless it becomes your experience it is futile, wasted.
This point must go deep within you, because you can go on thinking, and the mind is such that you can start thinking about meditation. You can make anything an object for meditation, for thinking. Even about meditation you can think, and you can go on thinking about it – nothing will happen.
I am talking about so many methods. There is a danger: you may start thinking about these methods, you may become knowledgeable. That won’t do, that is of no use. Not only is it of no use, it is dangerous – because meditation is experience, knowing “about” is worthless.