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We will come to that presently. But how do you know you are confused without action taking place, asking, what should one do. You see the difference?
I wonder if you do. Isn't it that we always see we are confused in action? No, sir.
Go slowly, first. Go into this so deeply, and to go into it very, very deeply you must go millimetre by millimetre, or centimetre by centimetre, you can't jump to any conclusion. Now how do I know I am confused?
How do I know I am hungry? Wait, wait, listen carefully a minute. How do you know you are hungry?
Not because of the food I am going to have which stimulates hunger, but there is hunger. Then I want certain kind of food. Then I say, shall I eat this, that, or the other.
First there is the feeling of hunger. Right? In the same way, do you know you are confused?
Or you only know in relation to something? Like a man who has everything he wants - position, prestige, etc. - he says, what are you talking about confusion, I am not confused at all.
But below that strata, layer, he is terribly confused. Now to such a person confusion is non-existent, to you who want to do something and find yourself confused, you say, 'I am confused'. See the difference?
And there is another do you know you are confused, per se, for itself? Do you see the difference of these three categories? I would say you know it, to a certain extent, but you really touch it when you have to act, because then you have to choose.
You only know that you are really confused when you have to act, then you have to choose. Right? And according to your action, what to do reveals your confusion.
Right? But if the action is very satisfactory what will you do? You will say, 'it's all right, I am not confused'.
I don't know if you see this? Do we see this, please, let's go together in this. Do you only know that you are confused because you don't know what to do?
Or - let me put it this way - or you see what is happening in the world - the political confusion, the nationalistic confusion, the economic confusion, the social injustice, the prejudices of black, white, pink, at each other, and the corruption that exists in society in the individual, in the human being, this constant turmoil, war - all that indicates confusion, doesn't it? Wait, all that indicates confusion, doesn't it? So do you realise in your relationship to that general vast confusion that you are also confused, not action, not what to do about that?
I don't know if you see this. Whether to adjust myself to confusion, or not. No, no my darling sir, just listen.
I am sorry. Look, there is confusion in the world, and in observing the general confusion I am aware I am also confused. It's not a question of action yet.
Right? I am confused because the world is confused, but the moment I say, I have to do something about that, and realise I am confused, then my confusion is a result of wanting to find out what to do. You see the difference?
I wonder if you do. Sir, look, you are hungry, nobody needs to tell you that you are hungry, you don't have to watch the world, see the restaurants, or the menus and so on, you are hungry. Now in the same way do you know you are confused?
Sometimes I do. Then you will see that if it is confusion unrelated to the general problem, then your action is entirely different. Look, sir, let's go slowly.
I am confused - the world is confused, as a human being, living in this world, I find I am confused. I don't say, 'What am I to do about the confusion that exists in the world', but I say, 'I am also confused' - not in relation to any action, I am just confused. Your question I only know confusion when I have to do something, which is entirely different from knowing that you are confused.
I wonder, have I explained this enough? Don't get bored with this. I also want to know how did I get in this confusion.
I am coming to that. I mean, psychoanalysts, am I confused because I have got countless... No, no, forget the analysts. How did I get into confusion?
Be patient, we are going to find out how we got into this, but first see the difference, please see the actual verbal, intellectual and otherwise, a difference between the confusion with regard to action, and confusion for itself, per se. Right? Do you see the difference between that?
Then I say to myself, not, what I am going to do about society, but how did this confusion arise in me, as a human being. That is the question, not what to do about society. If there is no confusion in me I will act, and therefore affect rightly the social structure.
Right? No, no, but see the difference. If you see the difference, then how have I got into this confusion?
We are dealing with the confusion of years, so is our present problem... Wait, sir, I am coming to that. How did I, a human being, get into this terrible confusion?
That's what you are asking. How does it happen that I am confused? Is it not a complex...
Wait. I don't accept - we will go into that presently, whether it is the complex, or the Jungian complex, or Adlerian, or Freudian complex or the latest analyst complex, we will come to that a little later. I realise I am confused.
I realise it not in relationship to any action. Therefore my question how have I, a human being living in this world, got into this state? Is it the fault of the society?
Is it the fault of education? The economic structure? The religious beliefs, fears and all that?
Is it the inherited, accumulated confusion of man from the beginning? Follow all these questions, you can't just brush all this aside. So when I say, is it the result of society - right?
I am taking that first - is it the result of society, society being education, religion, the general culture, the general absurdities, superstitions, inequalities, social injustice, the prejudices, the nationalities, the false education, all that we can put in one word - society. Right? Don't bring up another.
So is it that society has produced this in me? - which means I am different from I am an innocent, or a malleable entity, soft, and society has shaped me, and in the very shaping of me it has brought confusion. Which means I am different from society.
So I cannot blame society. Right? See, you cannot blame the environment, you cannot blame the food I eat.
You follow? So I am asking if it is not the fault of society, because I am society, I created it and I am caught in it - didn't I create it? Wait, let's be clear about it.
No. You say, no. Didn't you create it through ambition?
It was there. It was there. You say, it was there, created by other human beings - arriere.
My great-great-great-grandfathers, they created that society for which I am not responsible - listen very carefully - for which I am not responsible. And I being very clear - right? - I am very clear therefore I am not confused.
If my great-grandfathers, the past generations, have brought about this awful mess, and it is their fault, and therefore I have nothing whatsoever to do with it, then I am not confused. Right? Yes.
But I am confused! Because I have been marked. Wait!
Therefore - we are coming to that - therefore you say, 'I have been marked, I have been shaped by society. I have been marked, I have been shaped, I have been pushed into a corner by Society'. Right?
Are you? Are you? Not put in a corner, but marked, yes.
Marked. Therefore what does it mean? You are marked, you are caught, you are shaped.
So whom are you going to blame? Can you blame anybody? No.
Right. That's all. You have allowed yourself to be marked.
Before you knew anything about it, as a child, as a boy, as a girl, as you grew up, the imprint of society - so you can't blame society. Right? Right.
You blame nothing. Right? You don't blame your grandfather, your grandmother, your parents.
Please see the importance of this. So it is no good revolting against your parents! Can we continue?
Wait, I am going to. So you say, there is nobody against whom I can revolt, there is nobody, no society, which I can blame. I am marked.
I am confused. Right? Not, what has produced confusion.
The fact is I am confused. You can give explanations for this confusion by saying it is my grandfather, the present society - those are all explanations, but the fact is you are confused. Can we proceed now?
Nobody to blame, no good saying, how has it come about, not the complexes, it is there. Right? Our position now is entirely different.
Right? Before I blamed people. I don't blame them but I can revolt.
You can revolt, which is a form of blaming. No. When you revolt you reject that.
I don't want it. You don't want it. Just let's go slowly, sir.
But when you don't want it, and you act, you are acting out of your confusion, therefore you are increasing your confusion. We are now concerned not with action for the moment but the realisation that you are confused and no one is to be blamed. Right?
It happens. I happen to be born in India, I can't blame all the Indians for being born there because I am not the fashionable colour, a little brighter colour, but it's no good my blaming anybody, it's a fact. Now let's proceed from there.
Right? Now I realise that I am confused, and it is not the fault or the result of any outward confusion. It is a fact.
Now what am I to do? Right? Now see how we have progressed, how we have gone into what am I to do.
I know I am confused, what am I to do? You talk about staying in the situation trying not to get out of it. We are going into it, sir, slowly, sir, go with me.
What am I to do? Now I say to myself, who is putting this question? Right?
I am confused and I say I must do something about it - who is putting this question? Is this question being put by somebody who is not confused? Please answer this question, find out.
Is this question being put by a fragment outside this confusion? Right? Then who is putting the question?
Confusion itself. Yourself? No, confusion itself.
Now if you say it is the confusion itself - see what you are saying - it is the confusion itself. How can it put such a question? How am I to get out, what am I to do about it?
See the importance, go into this, see the importance of this. I realise I am confused. If there is one part of me that says, I must get out, I must clear this confusion - what is that part?
Is it still a part of confusion, or something unrelated to confusion? Some outside agency, higher, lower, an outside agency, or am I - no, listen carefully, sir - or, is there part of me which is confused which says, 'for god's sake, let's get out of this to a better level'? The same part.
Right. So it is confusion asking this question. No?
No, sirs? I am confused, I realise that very clearly. Then the question I must be free of this confusion.
I say to myself, who is putting that question? Is it part of the confusion, or is it some entity outside the confusion - god, whatever it is? And if it is a part of the confusion that is putting this question then that question is irrelevant, it has no value.
Wait. Right? Please follow this carefully.
If it is an entity which is putting the question, then there is an outside factor or an agency that is driving you to put this question. Couldn't we say it is a healthy part of ourselves which is putting the question? Therefore, whether you call it healthy - therefore you are suggesting that there is a part of us that is not confused.
Right? The same part. There is part of us that is not confused and therefore that part is putting the question.
Now wait a minute, look what you are saying. A part of us that is not confused, and that's what all the religions have said. You are caught in this.
All the religions have said, god, an outside agency, the higher self, the atman. Not outside. Which is in us.
Yes. Which is the same thing. Which is in us but it is not touched by confusion.
You see, the clever trick we play upon ourselves. You realise, sir, that we have played a trick upon ourselves by saying, there is a part of us which is untouched, and that part is putting the question. And I say, 'by Jove, look what I have done'.
That's what all the religions have maintained, which means a duality, which means a conflict between the part that is untouched and the rest of the confusion. So I say that's nonsense. But...
Wait, wait. That's nonsense. I drop that.
I won't put a question at all. So I can't get out? Wait, wait!
I am going to show it to you, sir, go slowly. You are all too impatient. Interruptions are confusing.
No, there should be interruptions, there should be questions, but follow it step by step and you will put the right questions. Go easy, sir. I am confused, I don't blame anybody.
Right? I am marked, and this mark is not the imprint of anybody, of any society, of any culture. And the next thing how am I to get out?
And I say to myself, who is putting this question? Is it an outside agency, or a part of me which is not outside agency, part of me which is not confused? Is there a part of me which is not confused?
If there is a part of you which is not confused then that part will act, and therefore you have no choice to make. And if there is a part of you which is not confused then there is duality. That means one part against the other part; the higher self against the lower self, god against - you are back again, the devil and you know.
So I say that approach, that questioning is totally wrong. It leads to a wrong conclusion, a wrong end, so I won't put a question. I am confused.
Now what do you do when you are confused in a wood, when you have lost your way? And there is nobody to ask where is the right road. What do you do, what is the first thing you do?
Stop. Stop, don't you? Wait, look, go slowly.
Now I am confused, I have put every question, I have said this, I have said that, I have taken this path, that path, the other path - you follow - and I see before I do anything there must be stopping of action with regard to confusion. Right? You are following all this?
The mind says, 'I won't go this way or that way, I must first stop'. Are you doing this? You are confused and there is no way out - right?
- and you have thought of many ways out, and you say, how absurd because in myself I am confused, therefore every act I do is confusion, therefore I won't act, I won't do anything - stop. Have you stopped? One part of me decides to stop.
No, not part of you has. You see, you have actually tried the road going north, you have tried north-east, south, west, east, you have done all these paths. Wait, sir.
Out of your confusion you have done all these. And you say, 'by Jove, I am still where I am, I am still confused'. So you say, the first thing I must stop going in any direction.
The stop is also acting. No. Have you stopped?
Most of us wait, there is no more fuel. No, sir. Do see this, there is plenty of fuel.
Do please see this. When you are lost in a wood, in a forest, and you have tried every other way, every way to get out of it, and come back to the point where you started, you say, for god's sake, let me stop first and see what happens. Right?
You stop. Have you? Have you stopped searching a way to clear up the confusion?
When you stop there is no confusion. Stop, sir. You are going to discover something else.
I wish you would actually do it. Which means the mind, being confused, realises that whatever it does leads to further confusion, the mind sees the truth of that and stops. The mind doesn't wander out, or wander in.
It says, any movement from me, any movement of the mind to seek a way out is to increase confusion, sees the fact of it. Right? As I see the fact that the sun rises every day, I see the fact of it, and therefore it stops.
Have you done it? Stopping without any conflict, because, you follow, you see that road doesn't lead anywhere, you stop. My lord, what are you all hesitating about?