The mind has been so conditioned to the outer aspect of life that it knows nothing of the inner value of silence. So, the conditioned mind must be born to a new way of life and when the old mind of ceaseless noise and activity dies in silence the new mind is then born. However, for the mind to begin to experience itself the mind must have some means of turning 180 degrees in order to go within and fathom its own source. And the means of turning the mind 180 degrees to its source, we know from experience, is the Transcendental Meditation technique. Thereby the mind, going to the subtlest aspect of thought, transcends thought and slips into the field of the transcendental which is beyond thought. The mind at first may only remain in the field of the transcendental for a few seconds; then when the mind has become fully conditioned it may remain in the transcendent for forty-five minutes or so. In Transcendental Meditation all movement of psychological time vanishes and only chronological time exists.

Before one begins the practice of Transcendental Meditation one's mind experiences silence between two sounds, but this is all on the surface, whereas in meditation deep silence is experienced. In the growth of the new mind, through meditation, the mind becomes much more sensitive; the mind becomes more and more aware of the quiet.

In activity the mind has a state of many-pointedness which in meditation resolves into the one-pointedness of silence. With this comes deep rest and increased energy. And, with deep silence comes the cessation of all distractions. This could be called a period of extended silence, extended in range and duration.

The new mind to be fully effective must have breadth and depth. In increased sensitivity of the mind there comes a greater depth of the mind as well as greater breadth. It is only when the mind has developed greatly that silence is discovered in the midst of noise, and this is depth of the mind; enormous depth heretofore unknown to it.

The new mind now gains something from the Transcendental Meditation experience that it did not have before, and that is calmness in the midst of activity. The mind is now sensitive to silence and now reflects this. The mind now gains a state of balance; silence and activity.

Thinking that comes from the source of thought has great power and thinking that comes from the surface has very little impact or power. When the new mind unfolds as an expression of the Being, a new person also comes into existence. It is not a mere change of degree, but rather a change in the kind of thinking. The mind is not only changed, but so is the body. The senses, their quality, tendencies and behavior patterns also undergo radical changes. So, all things are changed at both the structural and functional levels. A whole complete change takes place. The new mind creates a new person who is ever scaling the heights of a higher and higher spiritual expression, experience and communication.

In as much as the entire manifestation of creation rests on the unmanifest, it is the unmanifest that permeates all of that which is manifested. There is no part of manifestation or relativity that is not reached by the unmanifest. This must be so in order for the manifest to exist.

It is the past, the present, and the future that resides in the unmanifest all at once, or as one expression. So, the unmanifest is timeless and the timeless can only be experienced in the amount of communion. In communion there is the awareness of the moment of discontinuity which is the timeless moment. However, in the field of manifestation we see differences in the realm of manifestation, or field of expression. That which co-exists as oneness in the unmanifest is seen in the realm of manifestation as existing separately. That is to say, that which co-exists in the timeless state is broken up in time-succession in the manifest.

The frustration of humanity is in attempting to find the meaning of time in the time sequence itself, trying to break up the manifest expecting to see the divine plan of life. Not finding the divine scheme, one projects a design and a self-created purpose and calls it divine, and this is the great delusion of life. One cannot dissect time and discover the timeless moment. One cannot analyze the manifest and then gain an understanding of, or a glimpse of, the unmanifest. It is only when one transcends the manifest that the unmanifest appears in all of its glory.

As the manifest drops away during Transcendental Meditation the cessation of the thinker and the thought occurs. In this utter silence of pure consciousness the timeless moment conveys the secret of time. For it is in this timeless moment that the real meaning of the time sequence is known.

It is only by communing with eternal life that one gains an understanding of temporal life.

It is the past and the future that signify the flow of time. So, the moment of the present, or the now, does not belong to the stream of time; the present, or the now, is the timeless moment. The timeless in time is indeed the moment of the now. The timeless moment is the infinite rest just as the flow of time is infinite motion. So, motion can only really have a meaning in the context of rest.

So, for one to know the secret of time, one must first fathom the mystery of the timeless moment, and this is accomplished through Transcendental Meditation. Thereby one goes from a movement of the mind to a movement in the mind, or the infusion of the Being into the mind. Now the mind becomes a channel for the expression, or communication, of the absolute in the relative. When the absolute has completely overshadowed the relative we then become cosmic; and that is our new mind.