Buddha was so much anti-philosophy not because he was anti-philosophy, but because anti-philosophy can become the basic ground for a meditator to jump into the unknown. Philosophy means knowing something about the unknown without knowing it. It is just preconceptions, hypotheses, man-constructed ideologies.
This is to be remembered as a very foundational fact: do not judge, let the mind flow easily. As the river flows, let the mind flow easily; just sit on the bank watching. And this watching should be pure – without any interpretations. Sooner or later, when the water has flown, when the repressed ideas have moved, you will find gaps coming. A thought will go, and another thought will not be coming, and there will be a gap – an interval. In that interval, nothingness happens. In that interval you will have the first glimpse of your real face, of the original face.
When there is no thought there is no society. When there is no thought there is no other. When there is no other, no society, you need not have any face. Thoughtlessness is facelessness. In that interval, when one thought has gone and another has not appeared, in that interval, for the first time you will know in reality what is your face – the face you had when you were not born and the face you will have when you die.
All the faces in life are false. And once you know the real face, once you feel this inner nature which Buddhists call buddha swabhava – the nature of the inner buddha – when you come to feel this inner nature even once, even with a single glimpse, you will be a different person, because now you will constantly know what is false and what is real. Then you will have the criterion. Then you can compare, and there will be no need to ask what is real and what is unreal. The question comes only because you do not know what is real, and whatsoever you know is all unreal.
Only through meditation will you be able to learn what is a false image and what is a real, authentic face. Of course, the mind is automatic, and whatsoever you have done has become mechanical. It is hard to break this mechanicalness.
The first thing to be understood: mechanicalness is a necessity of life – and your body has an inner mechanism. Colin Wilson has called it the inner robot, you have a robot within you. Once trained, once you are trained in anything, that training is passed to the robot. You can call it memory, you can call it mind, – anything – but the word robot is good because it is absolutely mechanical, automatic. It functions in its own way.
You are learning to drive. While you are learning, you will have to be aware, alert. A danger is there. You do not know how to drive and anything can happen, so you will have to be alert. That is why learning is so painful, one has to be alert constantly. When you have learned driving, the driving has been given to the robot part of your mind. Now you can go on smoking, singing, listening to the radio or talking to a friend, or even loving your girlfriend. You can go on doing anything and the robot part of your being will drive.