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Listen to it, sir. What do you do then? There is a fact.
The fact is the content makes up your consciousness. The content being a communist, a socialist, a Christian, Buddhist - you follow? - whatever it is - the father, the mother, the pressures of civilisation, the culture - all that is the content.
And do you say, 'Yes, that is a fact'? Begin with that. That is a fact, irrefutable fact.
If you are born in India, in a family which is Brahmanical you will be conditioned that. And if you are born in a family Catholic, you will be Catholic. So the content is consciousness.
Right. Keep to that. Keep to that.
I realise that. Then what do I do? I see that the usual process of my trying to act on what I see is in itself a fragmentation and when that's seen clearly I stop acting on what's seen.
No, you are missing my point, sir, if you will forgive me for a minute. Sir, there is nothing to be done. You cannot do anything.
Wait, wait! Hold a minute, sir, hold a minute. Don't move from there.
This process must be in the world order... That's just it. The world order or disorder is the content of my consciousness, which is in disorder. Therefore I said, I am the world, the world is me.
Right? The 'me' is the content of all the parts made up, as the world is. Right?
Now that is a fact. Now just listen. The fact is the content of my consciousness is consciousness.
Now how do I proceed from there? You have to be... Please do listen, two minutes, please.
How do I proceed to unravel, take out piece by piece the various contents, examine it, throw out, keep, and who is the entity that is examining? The entity which is separate that is examining is part of my consciousness which is the result of the culture in which I have been brought up, saying you are different from what you see, you are a Brahmin, therefore you must approach life from a particular traditional idea. So you see...
So. And that is so. So, one the content of consciousness is consciousness.
Then the second if there is an entity which examines each fragmentation of that content, then that examiner is part of the content. And that examiner has separated himself from the content for various psychological reasons of security, safety, protection and also it is part of the culture. So that is the second fact.
So the third fact if I examine, I am playing a trick. Right? I am deceiving myself.
Do you see this? Right, yes. A vicious circle.
Let me go on. Don't please say yes. Fact one is content.
Fact two is the division as the examiner, as the observer separating himself from the content, analysing it and putting away, keeping. All that is the result of also the content. And the third factor do I see this very clearly?
If I do then what is then action? You are following? I am faced with this problem.
I am conditioned, tremendously, and part of this conditioning is the desire to be secure. A child needs to be secure. The brain needs to be completely secure so as to function healthily.
But that brain wants to be secure and it may find security in some neurotic belief, in some neurotic action. There is its security. So it has found security in tradition and holds on to it.
And it has found security in this division as the observer and the observed, because that is part of the tradition. Because if I reject the observer I am lost. So I am now faced with the fact that content, division as the observer and the observed, and whatever movement I do is part of the content.
Right? Are you clear on this? Then what is there to be done?
We are not discussing conscious unconscious because it is part of this. We said conscious mind observes a certain level. There are deeper motives, deeper intentions, deeper vitalities, and the whole of that is the content of my consciousness, which is the world consciousness.
Right, sir? So, what am I to do? Mind realises that it must be free from conditioning.
I must be free from being a Hindu otherwise I am a slave to that, otherwise I see there will be wars, there will be antagonism, there will be division. So the mind says at any price, being intelligent, must uncondition itself. Now how is this to be done?
Without - bear in mind - without the division as the analyser and the analysed, knowing the content is consciousness, any effort I make is still part of that content, to get out of it. Right? Have you understood?
Then what is one to do, faced with this? Sir, we either accept the world as it is, or totally reject it. Wait, wait!
We are going to come to that. Now when you say reject it... I mean we can't accept it as it is.
Who are you to accept it? Why should you accept it or reject it? It is a fact.
There is the sun, why do you accept it or reject it? - it is there. Right?
So - wait, let me finish - you are faced with this and if you reject it who is the person who is to reject it? The person is part of that consciousness, he is rejecting only a part that doesn't suit him. Right?
And if he accepts it he will accept parts that suit him. But it is even more than good and bad because if you are only in a position to be a Hindu you might not even know you are conditioned. But to go back what you said before about the sequence of the neurotic pattern, I don't know it... That's why.
I am going to show you something, sir. How can I reject it? You can't reject anything.
You are just... There it is. Now what is the action that takes place when you observe you can't do anything?
You have to live with it. Wait! (Laughter) Sir, to stop because you might feel that all this consciousness is not really it and you might be a monster.
And getting the feeling that you know this you stop, but the process goes on when you can't help it. No, sir. No, sir.
The process goes on only when I have not understood the content of my consciousness, whether it is neurotic or non-neurotic, whether it is homosexual or not homosexual, whether it is heterosexual - you follow? - content. All that is implied in that.
And if I choose one part and hold on to it that is the very essence of neuroticism. If I say 'Yes, I am a Hindu', hold on to it, and I am also technologically most advanced, I become a first class engineer and inwardly I am a beastly little Brahmin. (Laughter) You follow?
So on and on and on and on. So, any action on my part - please listen to this! - any action on my part, which is part of my conscious... the content is still... it cannot uncondition, it cannot be unconditioned that way.
Then what am I to do? You have got it, sir? I will not reject or accept it.
It is a fact. You can't do anything. Everything you do only strengthens the division.
Therefore, what do you do? You can't do anything. Wait!
You are too quick. Then you don't know what it means not to do a thing. Just a minute, sir.
Listen. May I just say that Freud said you have to bring what is in the unconscious to the conscious in that attention. Oh, no, no, no, no.
I don't know what Freud says, I am not interested in what Freud says. I am. You are interested in what Freud says - why?
Because it is a fact. You can see it in the nature... Wait a minute, sir.
Are you quoting Freud, or have you observed yourself? Therefore it is your own experience and you say the unconscious pops up, and acts. Or the unconscious prevents action.
So you are still thinking in terms of division - wait - of course. The conscious says the unconscious - I am not thinking in those terms at all. I refuse to think in division.
But there isn't really any division. Wait! But to you still say, unconscious pops up.
It's a word, like you use 'will' or... Oh no, no, no! Oh no, oh no. When you use the word 'unconscious' you are already using it with a definite meaning that it is not conscious.
Therefore there is consciousness and thing which is not conscious. To me that is a statement of fragmentation. So if you know that you are fragmented that way, why do you hold on to it?
Our unconscious works. Of course it works. Of course.
I say I am heterosexual, probably deeply I am the other. I am always, you know, contradicting myself - I become a hypocrite, a dreadful entity. (Inaudible) So I am saying all this is part of my consciousness - Freud, and holding on to Freud, holding on if not Freud to my Brahmanical tremendous tradition, which is the same, disliking the hippies and liking the squares, it is the same.
So I am saying to you, the whole of my content is my consciousness. I will not choose one part against the other, hold on to one part because that pleases me, or that I am conditioned that way. But when you say the religious mind - you talk about the religious mind...
I am afraid I do. You make also division between... Ah, no, no. No, I said when there is no division of any kind - it makes it very clear - when there is no division of any kind, not only superficially but in the content of consciousness itself as the observer and the observed, when there is nothing of that, then there is a quality of the religious mind.
We won't go into that now. Please just listen! You see, please, when we say content makes up consciousness, Freudian philosophy, your particular experience, everything is included in that - everything.
Right? The poor man in India has never heard of Freud, he has never heard of Christ, and the man who has been brought up for two centuries with the mythology of Christ, he says that is a fact, and the poor villager with his little god, he says that is a fact. Both are the content of one's consciousness.
Surely, sir? It's very clear. You see, you refuse to let your particular fragment to which you are holding go.
Sir, this is what I have to - when I go to India - I have to fight this, because they believe most fundamentally, for centuries they have been brought up in the idea that there is an Atman and Brahman, which is, the Atman and Brahman, the god, and it is only possible when these two come together. And I say that is sheer nonsense. One is invented - both are invented by thought.
You know, that is my game with them, so don't enter it. (Laughter) (Inaudible) Wait, wait. Now, I say to... What, sir?
You aren't denying the word 'I', it is just an identification symbol. Yes. It is only facon de parlez, it is just using as a means of communication that's all - let's cut it out.
Now I have come to this I see for myself any movement within that content is still part of the content - any movement - if I say, 'This is good', and hold on to it, that is part of the - if I say 'That is bad', or if I say 'There is god', or no god, it is still. So what am I to do, knowing the mind is conditioned that way - know it, I know it completely - it is as clear as that sunshine, if there is sunshine. And that is absolute fact.
Then I say to myself, now how is the mind to free itself from its conditioning? I believe that you will have to go beyond... No! To go beyond means still part of...
I know, but you can go beyond yourself when you are listening, because... (inaudible) repeat myself... Yes sir, quite right, quite right. But because I feel that you have lost your conditioning, I am going to listen to you, actually listen... (inaudible) I lose my...
I understand, sir. Don't accept... You don't know me, and please sir, don't say 'You are unconditioned', you don't know what it means so please don't judge. Sir, what has happened if we say we don't want to get rid of... Keep it!
Keep it and live with it, be in turmoil, be in misery - you follow? - wars. Don't move out of it - if you like it hold to it, and that is what is happening, sir.
(Laughter) You follow? The Muslim holds on to his conditioning and that is why he is fighting the Israels. And the Israel is hold on to theirs.
Right? And that is the world. And I have my particular anchor, I won't let go.
So, knowing all this - don't bother about the tape, please madame. How difficult it is! Don't please.
Knowing all this, what is the mind to do? Sir? I become very quiet.
I become very quiet, I don't do anything. The gentleman says, I become quiet - you follow the statement? When I am faced with this fact that I am wholly conditioned, I can play tricks upon myself and say I am unconditioning myself, which is part of my training, which is part of the content.
You follow? He says, I become silent. Is that so?
I can't help bringing in the 'I'. That's just it. He means really, the means of saying, 'I'.
Now, what happens sir, do look at it, when you are faced with something about which you can't do a thing - you understand? - you have thought by your condition that you could do something - right? - that you could change, that you could manipulate, that you could alter this, but it is still part of the same field, moving from one stone to another corner, and another corner to there - it is still within that field - when you realise that any movement within that field is conditioning movement, what takes place?
Just, don't answer me. What takes place? Sir, what takes place when the Arab and the Israelis say, look, I am conditioned, you are conditioned - what takes place?
Go on sir, what takes place? Then it is possible to live. Then it is possible to live.
If I realise I am totally conditioned, and any tricks I can play upon myself is part of my conditioning - from being a Catholic becoming a Hindu, from a Hindu to communism, from communism to Maoism, from Maoism rush back to Zen - you follow? - and from Zen to Krishnamurti and so on and on and on and on - it is part of my conditioning, it is part of this whole content. What happens when I realise this?
This process stops itself. It falls down. Has it fallen with you sir?
Don't theorise for god's sake! It is a fact. It falls down alone, by itself.
Sir, the mind that sees that... Sir, it is much more complex than that. You are too quick, you are not going with it. You want a result.
Sir, the mind that sees this is not the same mind that started the enquiry. That's it. Now what has taken - go slowly, sir - what has taken place to a mind that started enquiring into its content and discovering the extraordinary division, the contradictions, the fragmentation, the assertions, the aggression - you follow?
- discovered all that, what happens to such a mind? It becomes very clear. It wins space.
Another space. (Inaudible) Then sir, I will put you a different question. What is your action in daily life - listen to this - what is your action in daily life, not just action of a crisis, in your daily life when you realise this fact?
You take decisions. You haven't even listened to my question. How can you say, you take decisions?
Maybe we don't realise this, sir. That's my point, sir. Either you realise this as a fact, and that fact fundamentally changes the whole structure of your... ...life.
Wait, wait. Or you don't realise it. If you don't realise it - you follow?
- as apparently you don't, I merely say, 'Yes, I understand it', which means nothing - when you are confronted with this fact, what is your action in daily life - relate it to the two, then you will get the answer. You understand? Do you understand, sir?
(Inaudible) That is - wait, listen to me - I realise that I am a Hindu, conditioned. I realise that I have been brought up in peculiar circumstances - world teacher, all - you have no idea of it - the whole devotion, candles, worship, all that, facing the world - property, money, position, prestige - and I see all that is part of the content, part of me. And what is the relationship of that perception to my daily life?
Unless I relate it, it remains verbal, theoretical, nonsensical. So I must relate it. So I am saying, what is my relationship when I realise the conditioning, what is my action in daily life, knowing that?
If you can't answer it, then you have not realised it, then you are playing with words. Sir, every time, it appears to me when you ask a question, there is a problem of everyone trying to find the answer. In the question, it should be the realisation that you cannot answer it.
Of course not, sir. I am asking it because you have to ask that question! That's right.
If the person doesn't ask the question, if he always looks for the answer... Gone - that is what I am saying. I realise - I won't use 'I' - there is the realisation of this conditioning, how does that realisation act in daily life? There is no reaction.
Madame, don't say anything. Put that question to yourself first, I am not asking you to answer it - put it to yourself. Then how does the realisation of this absolute fact, whether you are attached to neuroticism or to some other neuroticism, when you realise all this what does that realisation do to your daily activity?
(Inaudible) You are going to find out. If there is a division between - see what he said just now - if there is a division between your, say 'I understood it', between that realisation and your daily action, if there is a division then there is conflict. That conflict is disorder in which we live, both the world and you and another.
So what takes place when there is a real perception of this, the truth of it? When you really see the truth like fire burns, tiger hurts, poison kills you, when you realise that fact as vitality as that, then what is your action in that realisation in your daily life? Put that question - you know.
This realisation keeps me aware in daily life - is that the quality? Oh no, madame. Don't, madame, it is nothing of that...
It must obviously totally alter our way of living. Find out, sir. Of course it does.
(Inaudible) No, sir, please, sir. I am asking you, which is, do you realise - I am not being patronising or insulting, I am just asking you - do you realise in the sense you have a pain, when there is... tooth hurts, you have pain - that is an absolute realisation of pain. You do something about it.