P: Having said that thought, creating the ‘me’, is the limitation—
K: Thought creates the ‘me’, and the ‘me’, realizing it is limited, ceases to be.
F: When this happens, why should I name what is going on as thought at all?
K: I am not naming anything. I realize that thought is the response of the past;
the ‘me’ is made up of various additions of thought. Thought, which is the past,
has created the ‘me’, the ‘me’ is the past. And the ‘me’ projects the future. This
whole phenomenon is a very small affair. That is all. Now what is the next
question?
F: What has the state of this hopelessness to do with God?
K: It is not a state of hopelessness. On the contrary, you have introduced the
quality of hopelessness. Because thought has said that it cannot go beyond itself,
it is in despair. Thought realizes that whatever movement it makes, it is still
within the field of time, whether it calls it despair, fulfilment, pleasure or fear.
F: So the realization of the limitations is a state of despair.
K: No. You are introducing despair. I am only saying that despair is part of
thought; hope is part of thought; and that any movement I make, whether it is
despair, pleasure, fear, attachment, detachment, is a movement of thought. When
thought realizes that all this is its own movement in different forms, it stops.
Now let us proceed further.
P: I want to ask you a question. You said that existence goes on without the
‘me’. What or who proceeds further?
K: We have moved away from the word ‘God’.
P: If my use of the word ‘God’ is very much within the field of thought, I will
put it aside. Now I am moving with that. Therefore I am saying: If thought as the
‘me’ has ended, what is the instrument of investigation?
K: We have come to a point where there is no movement of thought.
Investigating into itself so profoundly as we are doing now, so completely, so
logically, thought has ended. We are now asking: What is the new factor that
comes into being which is going to investigate? Or, what is the new instrument of
investigation? It is not the old instrument. Right? The intellect, despite its
sharpness of thought, despite its objectivity, has created tremendous confusion.
All that has been denied.
P: Thought is word and meaning. If, in consciousness, there is movement
without word and meaning, something else operates. What is this?