"By the time you can come out of it, you are no more. It is a point of no return.

"Experience exists between the experiencer and the experienced. But in the experience of truth – or call it godliness, or whatsoever you like – the experiencer is dissolved, the experienced is dissolved; there remains only a dynamic process of experiencing. It is a river without banks. The duality is not there. There exists no division.

"So how to express it? – because all expressions will be limitations, all limitations are falsifications. If you say 'God is,' you falsify. If you say 'God is not,' again you falsify from the other end. When you say 'God is,' you have uttered an untruth.

"Let me explain it to you. We can say 'the house is,' we can say 'the tree is,' we can say 'the man is,' because one day the tree will not be, one day the tree was not; one day the house will not be, one day the house was not. Between two nothings, there is just a lightning of existence.

"We can say about the house 'it is,' but we cannot say 'God is.' In the same sense, the word will become a falsification – because godliness has always been there, is there, will be there. So in the same sense as we say 'the house is,' we cannot say 'God is.' 'God is' makes godliness also a thing – and it is not a thing. It is all things together…all things that have ever been, and all things that will ever be there. It is the totality of past, present and future.

"So how to say 'God is'? In fact, the sentence 'God is' is a tautology, a repetition – as if you are saying 'isness is.' God means isness – the isness of all that is.

"The isness of the house is God, the isness of the tree is God, the isness of man is God.

"You cannot say 'God is' because then God will also be one of the million things; he will not be the totality. You cannot say 'God is.' It is a falsification.

"You cannot say 'God is not,' because the totality is."