It was one of those mountain rains that lasts three or four days, bringing with it cooler weather. The earth was sodden and heavy and all the mountain paths were slippery; small streams were running down the steep slopes and labour in the terraced fields had stopped. The trees and the tea plantations were weary of the dampness; there had been no sun for over a week and it was getting quite chilly. The mountains lay to the north, with their snow and gigantic peaks. The flags around the temples were heavy with rain; they had lost their delight, their gay colours fluttering in the breeze. There was thunder and lightning and the sound was carried from valley to valley; a thick fog hid the sharp flashes of light.
     The next morning there was the clear blue, tender sky, and the great peaks, still and timeless, were alight with the early morning sun. A deep valley ran down between the village and the high mountains; it was filled with dark blue fog. Straight ahead, towering in the clear sky was the second highest peak of the Himalayas. You could almost touch it but it was many miles away; you forgot the distance for it was there, in all its majesty so utterly pure and measureless. By late morning it was gone, hidden in the darkening clouds from the valley. Only in the early morning it showed itself and disappeared a few hours later. No wonder the ancients looked to their gods in these mountains, in thunder and in the clouds. The divinity of their life was in the benediction that lay hidden in these unapproachable snows.
     His disciples came to invite you to visit their guru; you politely refused but they came often, hoping that you would change your mind or accept their invitation, becoming weary of their insistence. So it was decided that their guru would come with a few of his chosen disciples.
     It was a noisy little street; the children played cricket there; they had a bat and the stumps were a few odd bricks. With shouts and laughter they played cheerfully as long as they could, only stopping for a passing car as the driver respected their play. They would play day after day and that morning they were particularly noisy when the guru came, carrying a small, polished stick.
     Several of us were sitting on a thin mattress on the floor when he entered the room and we got up and offered him the mattress. He sat cross-legged, putting his cane in front of him; that thin mattress seemed to give him a position of authority. He had found truth, experienced it and so he, who knew, was opening the door for us. What he said was law to him and to others; you were merely a seeker, whereas he had found. You might be lost in your search and he would help you along the way, but you must obey. Quietly you replied that all the seeking and the finding had no meaning unless the mind was free from its conditioning; that freedom is the first and last step, and obedience to any authority in matters of the mind is to be caught in illusion and action that breeds sorrow. He looked at you with pity, concern, and with a flair of annoyance, as though you were slightly demented. Then said, "The greatest and final experience has been given to me and no seeker can refuse that."
     If reality or truth is to be experienced, then it is only a projection of your own mind. What is experienced is not truth but a creation of your own mind.
     His disciples were getting fidgety. Followers destroy their teachers and themselves. He got up and left, followed by his disciples. The children were still playing in the street, somebody was bowled out, followed by wild clapping and cheers.
     There is no path to truth, historically or religiously. It is not to be experienced or found through dialectics; it is not to be seen in shifting opinions and beliefs. You will come upon it when the mind is free of all the things it has put together. That majestic peak is also the miracle of life.