Many people believe in God, and many people are atheistic; they do not believe in God. There are also many individuals who neither believe nor do not believe, and try to behave well in life just in case there is God.
We state that a belief in God does not indicate experience of the Truth, that which is called God. We state that to deny God does not indicate experience of That which is the Truth, that which is called God. We state that doubt of the existence of God does not indicate experience of the Truth. We need to experience That, which can transform us radically—That, which many call God, Allah, Tao, Zen, Brahman, INRI, etc.
The mind of believers is bottled in beliefs. To believe is not experience of that which is the Truth, God, Allah or whatever you want to call it. The mind of the atheist is bottled within incredulity, and is not the experience of the Truth, God, Brahman, etc. The mind of the one who doubts the existence of God is bottled in skepticism, and this is not the Truth. That which Is, that which is the Truth—God, Allah, or whatever we want to call That which does not have a name—is totally different from any belief, negation, or skepticism. While the mind remains bottled within anyone of these three factors of ignorance, it cannot experience That which the Chinese call the Tao, That which is Divine, That which is the Truth, God, Allah, Brahma, etc. Whosoever has experienced That which some call God, That which cannot be defined—because if it is defined it is disfigured—it is clear that he undergoes a radical, total, and definitive transformation.
When Pilate asked Jesus, “What is the truth?” Jesus kept silence. When the same question was asked to Buddha, he turned his back and walked away. The truth is incommunicable, as incommunicable is the sublime ecstasy that we feel when we contemplate a beautiful sunset. The truth is a matter of mystical experience, thus only by means of ecstasy can we experience it.
Everybody can give themselves the luxury of having an opinion about truth, but truth has nothing to do with opinions. Truth has nothing to do with thought; the truth is something that we can only experience while in the absence of “I.”
The truth comes to us like a thief in the night, when it is not expected. Indeed, the truth is something very paradoxical. The one who knows it does not say it, and the one who says it does not know it.
The truth is not something quiet and static; the truth is the unknowable, from moment to moment.
The truth is not a goal where we must arrive.
The truth is hidden within the depth of each problem of daily life.
The truth does not belong to time nor to eternity; the truth is beyond time and eternity.
The Truth—God, Allah, Brahman, or whatever you want to call That which is the great Reality—is a series of always expansive and successively more and more deeply significant experiences.
Some people have an idea about the truth, and other people have other ideas about it, thus everyone has their own ideas about the truth, but the truth has nothing to do with ideas. The truth is totally different from all ideas. Thus, in the world are many people who believe they have the truth, without ever in their life having experienced the truth. Commonly, those people want to teach the truth to those who indeed have once experienced it.
Without wise concentration on thought, the experience of the truth is impossible.
There are two types of concentration: the first is the exclusive type of concentration. The second is the total, complete type; it is non-exclusive.
True concentration is not the outcome of options, with all of its fights, nor is it the outcome of the choosing these or those thoughts: “that which I think,” that this thought is good and that one is bad, and vice versa; “that which I must not think” about this and that, “it is better to think about that,” etc. In fact, this forms conflicts between attention and distraction. Quietude and silence of the mind cannot exist where there are conflicts.
We must learn to wisely meditate, and as each thought, memory, image, idea, concept, etc., arises within the mind, we must watch it, study it, and extract what is of value from each thought, memory, image, etc.
When the parade of thoughts is exhausted, the mind remains quiet and in a profound silence. Then the Essence of the mind escapes, and the experience of That which is the Truth comes to us.
Our system of concentration excludes nothing; it is total, integral, complete. Our system of concentration includes everything and does not exclude anything. Our system of concentration is the way that leads us to the experience of the Truth.
This chapter is from Spiritual Power of Sound (1966) by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) are illustrated to aid your understanding, and include features like a glossary and index. Buy the book, and you benefit yourself and others.