You were in many spaces, so you are not confined to space. If you can be an elephant, then a tiger, then a bird flying in the sky, then a small ant, and then you can be a man, that means that no space contains you. You can pass through many types of bodies, but you are bodiless. If you are bodiless, if consciousness is a bodiless phenomenon, then you are nonspatial. And these two things, time and space, are very very insignificant.
Physicists say that existence consists of two elements: time and space. And Einstein turned even these two into one. He said that these are not two. So he used to call it spatiotime – one word, not two. He used to say that there is not space and time, there is only spacetime, and space is nothing but the fourth dimension of time. Hindus say that you are neither in space nor in time; you pass through them but you are not them, you may be in them but you are not them. You pass through them, you go beyond; you enter, you come out. Space and time is your temporal abode, it is not you – hence transcendence is possible, you can go beyond both.
Somebody asked Jesus, “Tell us something about your kingdom of God, something special which will be there, some main characteristic.”
Jesus answered in a very strange way, he said a very strange thing. He said, “There shall be time no longer.” Hindus have always been saying that – but not only about time. They say there will be time no longer, there will be space no longer, because time and space are really not two things, they are one.
And this you can feel even in deep meditation. The deeper you move the less time will be. You are not aware of how much time has passed – as if time is just on the surface. The more inwards you move, the further and further away time goes. Then a moment comes when there is no time. And the same happens to space: the more inward you move the more you go on forgetting where you are. When you move more inward then you forget whether you are confined in a body or not. When you reach to the innermost center there is no time and no space, you simply exist without any boundary of time or space. Because you are not confined in any way you cannot be defined. Things which are limited and confined can be defined. So the seventh stage, or the seventh no-stage, is indefinable.
The third thing. About the six there is not much mystery, reason can understand them; they are rational in a way, you can argue about them. The seventh is total mystery, absolute mystery. We must understand what mystery is, because this Upanishad ends on the word mystery. What is a mystery? The mystery is that phenomenon which exists but has no cause to exist, the mystery is a phenomenon which is there but is paradoxical, contradictory, the mystery is that phenomenon which is not only unknown but unknowable.
Remember three words: the known, the unknown and the unknowable. The known is that which human mind has come to know – science is the known. The second phenomenon is that of the unknown. The unknown is that which will be known sooner or later, it cannot remain unknown forever. The unknown is the phenomenon philosophy is concerned with – it goes on thinking about the unknown and how to make it known.