Krishnamurti - What will change man?

Krishnamurti Subtitles

BR75DSS1.11 - What will change man?
Brockwood Park, UK - 12 June 1975
Discussion with Staff and Students 1.11

0:00	This is J. Krishnamurti’s eleventh discussion with teachers and students at Brockwood Park, 1975.
0:07	Krishnamurti: What shall we talk about? Questioner: I wonder if it would be of value to consider the interest that brought us here in the first place, to Brockwood, and whether that interest has been not nurtured in the right way, or whether it has been nurtured.
0:26	K: I can’t hear, sir, sorry, this is appalling.
0:29	Q: I wondered whether we could consider the interest that has brought us to Brockwood, and whether it has been nurtured in the right way or not.
1:00	K: What do you say?
1:10	(Pause) Some of you—we’ll perhaps come to what Mr Carnes talks about, asked the question—some of you were at the four dialogues we had with the scientists.
1:36	I wonder if the rest of you would like to know what we discussed. Would you? Why weren’t you there, if you are interested?
1:52	Would you like to know? Because they were very serious people—one was a Nobel Prize winner, and the biologists and so on, so-called eminent scientists, some of them.
2:18	Or would you like to ask some other question, talk about something else?
2:27	Q: There are a number of questions but I don’t know which one to start with.
2:44	First of all, with regard to the scientist question, I wonder why it is that when we discuss here, we can’t go that intense, once I follow the subject.
2:49	K: Why can’t we be intense, you mean?
2:50	Q: Yes. I mean one of the Saturday discussions.
2:57	K: To be intense about something, Tungki, you must really be interested in it, you want to know or you want to learn or you want to find out.
3:11	And do you want to discuss something, that you want to get to the heart of the matter?
3:30	(Pause) What shall we talk about, what Mr Carnes suggested?
3:44	If you’re going to be silent I’m going to be silent. All right.
3:49	Q: Well, it seems both questions relate to each other.
3:54	K: I put the question. I’m asking you, put me questions. I’m very good at being quiet, you know, so it’s up to you—we’re going to tie it out.
4:09	Q: A lot of people did miss the science conference, so it would be very valuable if we could hear about it.
4:25	K: Do you want to know something about it? Many: Yes.
4:31	Q: But…
4:33	K: You know, Dr Bohm and I, we talk, have a dialogue every Saturday afternoon, upstairs.
4:47	And during the course of the conversation we said that knowledge has not changed man—knowledge in the world of science, biology, in the knowledge of human behaviour—they have studied human behaviour very, very much, from the apes to ordinary human beings—they have collected a great deal of information about (inaudible) questions, social behaviour, collective behaviour, man’s relationship to society—they have collected such vast information, called knowledge, not theoretical knowledge but actual knowledge—and knowledge doesn’t seem to change man.
5:56	Right? So the question arose: what will? You understand? If knowledge doesn’t change man, then what will change man? That is the problem which we discussed during the four mornings and afternoons with the scientists—what will change man?
6:21	Now you tell me, if you’re serious, discuss it: what do you think will change man—man, woman, human beings—what do you think?
6:34	You are the scientists—you understand?—you are some of the people who are sitting round that table, discussing.
6:45	What will change you? Because you are the man or the woman.
6:50	Q: Well, first of all, I’d ask what you meant by change.
7:00	I’d ask what you meant by change, first.
7:01	K: Now, you see, that’s good. Now, what do you mean by the word ‘change’, ‘transform’? Is it a change—listen carefully—is it a change if you know what you are going to change into?
7:28	You understand my question? If I know what I should change into or transform myself into that, is that a change?
7:42	Q: Sir, would we even consider this question unless we had not first in some way seen the value of man changing?
7:55	K: No, we went into that. Knowledge—I’m coming back to that—knowledge has certainly changed environment. Before, we never had electricity, now we have. Before, we went by bullock carts or horseback, now we have steam, locomotives, engines, you know, jets.
8:19	Before, we never had sanitation, proper sanitation, now we have.
8:26	We never before could talk to a man across five thousand miles, now we can.
8:33	And we can travel round the world in a few hours, which never could have been done before.
8:40	All this—surgery, health, and so on—all this has been brought about through knowledge.
8:51	Right? Right? But that knowledge has not changed man. Now, he asked me, Bohm asked me, what will change man?
9:07	What do you mean by the word ‘change’? To that I said, if you know what you’re going to change into, is that change?
9:22	If I plan out a revolution very carefully, economic revolution or social revolution, is that a revolution or merely transforming this into that?
9:42	Is that too... you understand what I’m talking about?
9:50	Look, I am greedy and I want to change myself into non-greed.
10:02	Is the non-greed different from greed?
10:12	Or the opposites—you understand?—greed and non-greed, violence and non-violence—the opposites—are they different?
10:28	Is non-violence different from violence? Now discuss it with me, dialogue. You are the scientists (laughs).
10:37	Q: You are saying that if you know what you are going to change into, it is not a change.
10:48	But... (inaudible) K: I’m asking. I’m asking—I don’t say it is not, I want you to think it out. I am violent and I say to myself, I must be non-violent. Right? The opposite. What makes me say that?
11:11	Q: Because I don’t like the effect of being violent.
11:21	K: I don’t like the effect of violence, it hurts others, it hurts me, therefore I cultivate something which I call non-violent. Right?
11:34	But the quality of non-violence, has it not got the same quality as violence?
11:42	Q: What is the quality of non-violence?
11:46	K: I don’t know, but I’m… Just go slowly. Are the opposites—you understand?—one opposite, hasn’t it its root in its own opposite?
12:11	Think it out, you’re the scientists.
12:22	As Dr Parchure pointed out, if I know what I have to change into—right?—what happens?
12:33	Go on. (Pause) Q: Then I have a goal.
12:48	K: No, no, not a goal, old boy.
13:01	You don’t observe it in yourself. You go on, work at it.
13:05	Q: Perhaps it could become the same thing, and then we want to change again.
13:16	K: Not quite. Not quite, madame, not quite. All right. Come on, Tungki.
13:25	Q: With the question, you mean, that Dr Parchure asked, if I know what it’s going to be changed into...
13:37	K: If I already know what I’m going to change into… What’s the matter with all of you?
13:43	Q: That’s not a change. It’s like I know I go from here to London, or going somewhere else.
13:53	K: If I know something, into which I have changed, it’s already... I’ve already known it, it’s not a change.
13:59	Q: It’s a perpetuation of the same thing.
14:03	K: Perpetuation of the same thing, in a different form. What? It takes you a long time to find this out, doesn’t it?
14:18	You see, the communist revolution—you’ve heard of the communist revolution?—based on Marx, all his ideas; and Lenin wanted to carry that out in Germany first, because it was the most industrialised nation at that time, in the world.
14:44	And he planned, from what Marx said, a revolution which happened to take place in Russia: the Kaiser sent him by a train into Russia to destroy the enemy.
15:01	So when he planned according to a pattern, is that a revolution?
15:15	Right? So, a change implies something that I have not projected and tried to capture it.
15:32	Do you see that? Oh, come on.
15:37	Q: Did the scientists see it, or were they as stuck?
15:42	K: You are the scientist—don’t bother about the scientists, you are the scientist now.
15:51	Q: Well, we do talk about change as if, you know, in the other sense, of changing to something that we already know.
16:00	K: Of course.
16:01	Q: So there is that kind of change as well.
16:02	K: Of course there is that kind of change, as he points out, something I already know. I move from here to there. I move from Bramdean to Winchester, and live in Winchester.
16:16	You follow? So we said to the scientists, if knowledge does not bring about a transformation of man basically, basically at the very root of his being, then what will?
16:35	Right? Have you understood this? So we talked about it.
16:49	Q: The urge to change will make it project.
16:55	K: The urge to change makes the mind project, project a pattern into which it wants to...
17:02	which will accept it. Because I desire to be something, and that being is projected from what I am now, as a reaction.
17:19	Right. You’ve got it? Now, so what will transform man?
17:28	Q: Is there a difference between transform and change?
17:35	K: No, I’m using the same word. What do you think will transform man, you? You’re lazy, you’re casual, slack, thinking about yourself all day long—right?—wanting something, not wanting something, trying to be beautiful, not beautiful, showing yourself off, your body, your mind, and so on, so on, so on—what will make you change, transform all that, if you want to?
18:21	Q: Knowing that you cannot use the domain of what we know, and this question always keeps me back to search in the domain of what we know.
18:38	K: Oh, Tungki, I haven’t understood.
18:40	Q: If I ask myself what will change my...
18:44	K: What will change you? Knowing change means something totally different from what you think you ought to be and from what you are.
18:54	Q: I can’t... The thing which... the trouble is then I start searching in the thing which I know.
19:20	I mean, it seems that the mind tries first to work automatically, and searching in the domain of the known.
19:41	And the only thing which I can do is to drop all that. I mean...
19:43	Q: And so will anything that we suggest be of any value?
19:44	K: I haven’t understood what you’re talking about.
19:45	Q: Are you saying that if you change—I mean not ‘if you change’, but that you have no control over this deeper sense of change you talked about.
19:47	K: Now let me put it, the same thing, in a different way.
19:54	I function in one pattern.
20:01	Right? Is that clear? Now, a new problem arises and I try to translate that problem in terms of my pattern.
20:20	If that pattern doesn’t suit, hasn’t the proper answer to the problem, I create another pattern, hoping thereby to solve it.
20:34	I wonder if you understand this. So we move from pattern to pattern. When this pattern doesn’t solve it, I go back to my old pattern or create a new pattern.
20:50	Which Ted pointed out at that discussion with the scientists—that we’re always functioning in patterns.
21:03	When one is not suitable, we revert to another pattern, or go back to an old one.
21:11	So we are never free from patterns, which is mechanical thinking. Right? Do you see this?
21:18	Q: Before we first question what will change a man, does one feel the need to change?
21:28	K: Of course. I said that. I said, unless you have the urge to change, unless there is desire, strong...
21:42	I mean, you see the absurdity of the way of living like this, and there is an intense interest in bringing about a change.
21:53	That’s granted. Otherwise you’d just play around. Right? So I’m asking you, if patterns will not change man—if you have understood this—what will?
22:12	Patterns being knowledge.
22:19	All right. You’re born in America or in England or in Germany or in Holland, another is born in India.
22:40	They have been conditioned—you understand?—as Christians, Hindus and so on.
22:50	Being conditioned means to live in a pattern, in a tradition.
23:01	And when that pattern doesn’t answer, one pattern doesn’t answer, you move to another pattern: you either become a Hindu, Buddhist or a—what is it?—Christian Scientist, and a lover of Jesus or whatever it is.
23:19	You understand? You move according to one pattern after another. But your mind is still conditioned. Right? So what will bring about the unconditioning of man?
23:38	I’m putting the same problem differently.
23:44	Q: There’s a point I’m not quite clear on, referring to what Dr Parchure said.
23:56	Assuming we are in the...
23:57	K: I don’t assume anything.
23:58	Q: We are in the conditioned state.
24:00	K: Aren’t you?
24:02	Q: Yes, yes.
24:04	K: Now wait, wait—no, don’t say yes too quickly. Are you aware that you are conditioned? This is one of the things we discussed very seriously. Are you aware that you’re conditioned?
24:23	I live in Hollywood. Suppose I do—I don’t, thank God. Suppose I live in Hollywood, or in that part of the world where anything goes.
24:39	You understand? You understand what I’m saying? I live in a part of the world where physical enjoyment, physical sensation, physical entertainment, a superficial life is the way of living.
25:05	You understand? I’m conditioned to that, because I’ve lived there, I’ve been brought up there.
25:14	And somebody comes along and says, ‘Don’t live like that, it’s so childish, so immature, so vulgar, it has no meaning.’ And he says, ‘Break down that conditioning.’ You understand?
25:38	How am I to do it?
25:39	Q: It seems you first have to see what you were and that conditioning that you had.
25:50	K: So we discussed, what does it mean to be aware?
25:57	Right? You understand? One of the scientists there said, ‘What do you mean by that word? You talk a great deal about awareness—what do you mean by it?’ And so what does it mean to you, to be aware?
26:23	Q: To notice the constant repetition of thoughts.
26:36	K: No, no, listen carefully, sir—I said be aware—to be aware, what does it mean?
26:48	Q: Normally the thing is ‘to be conscious of’.
26:52	K: To be aware, to be conscious of. Right? Are you conscious of this room? Aware of this room? Are you? Come on, I mean...
27:07	Q: Yes.
27:08	K: Are you aware of the roof, how nice it is? Have you ever looked at it, have you watched the colour of the walls?
27:20	Have you seen the curtains, how beautiful? Are you aware of all this, and the view outside?
27:31	Are you aware what Philip is wearing or what I am wearing, what somebody is wearing?
27:46	When you are aware of what somebody is wearing? What is your reaction? Do you like it, or you don’t like it?
27:53	Q: Why should you have a reaction to it?
27:59	K: To be aware of the reaction—you may not have any reaction, but if you have a reaction, are you aware of that reaction?
28:11	I don’t like that brown. Sorry, don’t change your shirt today. I don’t like brown—I am aware of it, but I don’t like it. That’s my reaction to it.
28:25	Q: But you do like the curtains—you said they were beautiful.
28:31	K: I like that green, I don’t like that blue. I like white—the reaction. So, being aware implies—please listen—not only of the external colours and my reaction to those colours.
28:51	That’s the beginning—right? That’s part of that awareness. And by watching myself, by being aware, I see it’s much deeper than that: I choose, I prefer this colour against that colour, or I prefer that, I prefer you against him.
29:18	So there is a choice.
29:25	You’re following this? So I am aware of the room—please listen; do it; do it as I’m talking—aware of the room, the size of the room, the beauty or the ugliness of the room, the colour of the walls, the structure of the roof, how very well it’s made, though there are certain gaps in it—I’m very well aware of all the colours round me—follow all this, do it, do it—I’m aware of all the colours around me, the people’s faces, how they sit, whether they sit straight or slack, and I’m also aware I like that, and I don’t like that, she is vulgar and he is not vulgar—vulgar being common, doing what everybody does.
30:39	I’m not saying it’s right or wrong, I’m explaining what that word means, vulgus, vulgar, common.
30:52	So I’m aware of all this. Are you? I’m aware of the room, the colour, the curtains, the beauty of the curtains, the pattern on the curtains, and the colour of the walls, the roof, the people sitting around me, their shirts, their skirts, their jerseys, whatever they are wearing, their colour, their faces, their attitude, the way they sit.
31:27	And in being aware, I also choose, I say, ‘This is not nice, this is nice, I wish he were different, I wish it were that way.’ So...
31:38	Q: (Inaudible) …to be aware of everything, but then what are the things that you choose to choose, in a sense? Is it that one has an opinion on everything, or is it that only the things that... for their particular conditioning, they...
31:54	K: I choose according to my conditioning, so I’m aware—follow this—not only the walls, the roof, the floor, the people around me, but my reaction, which reveals my conditioning.
32:07	Are you following this? If I’m an American or a Hindu, I react according to my conditioning.
32:18	So, then from that outward awareness, I move inwardly.
32:27	Right? I say, I am conditioned, what does it mean? You follow? By watching the outer I have begun to learn to watch the inner. Got it? Have you got it, Philip? So, are you doing it? Don’t just listen to words but do it.
32:53	Q: For me it begins to... any time I find that I have an opinion on something, I find that I don’t trust that opinion, I don’t feel it’s...
33:13	I feel it’s of no... it’s pointless, it’s no value...
33:14	K: Therefore—wait—I am aware of the walls, the roof, the people, colours and so on; I am aware that I have opinions, and from opinions I judge.
33:21	Those opinions are formed by my culture, education, by my prejudice and so on, so on, so on.
33:29	So am I aware of my prejudice, my opinion?
33:36	You follow? From the outer I come inner. Got it?
33:41	Q: So therefore you begin inquiring into yourself.
33:42	K: I’m coming to that.
33:44	Q: Now, just let me first ask a question.
33:47	K: Go on. Go on, Nelson.
33:49	Q: If you think of a...
33:50	K: Slowly, slowly, piano, piano.
33:51	Q: If you think of a blind person who can’t hear, can’t see, and all this; does this have any relation to how… (inaudible) K: I’ll show it to you.
34:06	I used to know a friend who was blind.
34:14	He was not only blind, he couldn’t talk. Slow paralysis – gone; that doesn’t matter. So I said to myself: what does it feel like to be blind? I wanted to test it. So I put a bandage round my eyes. For a fortnight I did it—you follow?—just to see what it feels like to be blind.
34:39	I couldn’t see anything. My hearing sharpened, and I became much more sensitive to things.
34:50	You understand? When a chair was there, when I came near it I could feel there was something in front of me.
35:01	So by becoming aware you become very sensitive.
35:09	You follow? Sensitive to all this, what is happening out there and what is happening inward.
35:20	Q: But doesn’t this awareness or sensitivity come about out of self...
35:30	K: Go on, take time. Put it in words.
35:41	Q: When you saw danger, when you had your eyes closed, didn’t that sensitivity develop to protect your body?
35:50	K: Of course, of course. So you see, to protect your body, and sensitivity to find out what it is you are protecting in your mind: opinion, belief, conclusion, your personal vanity.
36:04	You follow? So you become... awareness implies conscious of things around you and inside you, and the choice, ‘this is right, this is wrong’, according to your conditioning, all the rest of it, and then you realise that there is... you are functioning mechanically.
36:35	Q: The process that you just described, or that you are functioning mechanically?
36:44	K: That you are functioning mechanically.
36:46	Q: This process that you just described, do you do that in words?
36:50	K: What?
36:51	Q: ‘Ah, I like this, I don’t like this’?
36:56	K: Ah, but you do. When you are talking to a friend, you say, ‘Well, I don’t like that colour,’ or you may not say it loudly—you say, ‘That’s ugly, that’s vulgar.’ Q: But is that then real awareness?
37:02	K: Ah, that’s part of it. I said that’s part of it. I told you, go step by step. First the outer, then step by step in the inner, being aware how you choose, what you choose, why you think this way, why you act that way, behave.
37:26	You follow? All that is a pattern of awareness, part of awareness.
37:32	Q: Yes, but this analysis that you were doing, were you doing it in words, in actual words inside you?
37:42	K: Yes, natural words inside you, or you become aware of your reaction. I see that, that colour and that shirt, I look at it and I say, ‘I don’t quite like it,’ I say to myself, ‘It’s not very nice.’ Q: But that, what you’ve just said, ‘I don’t quite like it,’ it’s thought which is functioning.
38:00	K: That’s it. So follow it up, follow it up. Nelson, follow it up.
38:07	Q: It’s continuing.
38:10	Q: Sometimes it’s not in words. Sometimes you smell something and your nose wrinkles up. (Inaudible) …thinking in words: ‘I don’t like this.’ K: So there is never... you express it in words or non-verbally, but there is that reaction going on all the time.
38:24	Be aware of all this. I won’t complicate it because it’s quite complex.
38:31	Q: Is there a difference between awareness and consciousness?
38:36	K: You’ve understood that question? Is there a difference between awareness and consciousness? Is this too difficult?
38:48	Q: This is a new word she’s introduced, ‘consciousness’, so I don’t understand.
38:57	K: I understand, I’ll tell you. (Laughs) We’re going to examine the meaning of that word, ‘to be conscious of.’ When are you conscious of something?
39:13	Conscious, to be aware, cognosco. Doesn’t it come from the word ‘nosco’ which means to know, conscious?
39:27	Now, when you drink something very hot and it burns you inside, you’re conscious of it.
39:38	When somebody slaps you, you’re conscious of it.
39:42	Q: Yes, when it’s something unpleasant, you’re always conscious.
39:47	K: Yes, something… All right.
39:50	Q: It’s also the pleasant. Unpleasant also. It’s the same.
39:55	K: Unpleasant, pleasant: to be conscious of that. I’m conscious of Harsh sitting there with a green shirt. I’m conscious of it. Now wait a minute, go slowly. My consciousness—I was born in India, educated in Europe, France, Italy, I’ve been to America, I’ve travelled a great deal—my consciousness is filled with a lot of things, aren’t there?
40:32	Right? I like America, I don’t like America, I like Switzerland, I like...
40:40	You follow? Or that’s my house, that’s my wife, I’m very proud, I have lots of opinions, lots of knowledge, I want to show myself off, I’m vain, I’m hurt.
40:52	Q: All that is based on memory.
40:58	K: Wait. Slowly. That is the content of my consciousness, isn’t it?
41:07	No? Shakuntala—yes, that’s right, that’s her name—asked me, what is the difference between awareness and consciousness?
41:29	Q: Is awareness an acting, as we were talking about time, is an act of the now.
41:42	K: No, there is no ‘now’—no, don’t say ‘now’, just look at it, first look at it. Awareness and consciousness. What does it mean? Is there a difference between the two? Consciousness being that which has happened in my life, in your life, the memory of it, the hurts, the attachments, my house, my wife, my opinion, my judgement, I am much better than you, I’m more beautiful than you, I have this knowledge, I’m very good at maths—you follow?—my attachments, my detachments, all that is the content of my consciousness.
42:32	Right? Oh my! Philip, do you see that? Nelson?
42:40	Q: Yes.
42:42	K: Now, is there a difference between the content and consciousness?
42:54	Q: If someone says something to you...
43:01	K: No, no, just look at it. Look at it first. Before you answer me, just look. I’m a Hindu, I’m a Catholic, I’m a Protestant, this is my house, I am British, I am a Frenchman, I am an American, my tastes are different, I have much better taste than yours, I have suffered, I have a great many hurts, I am greedy.
43:35	So that is the content of my consciousness. Is the content different from the vessel it contains?
43:46	Q: I wonder whether there is such a content.
43:53	One thing I notice is that what reacts now is only part of it, which I am conscious of.
44:06	K: No, Tungki. I’m asking you—I want to put it differently.
44:13	Q: Sir, can I ask a question? If I’m looking at the tree, surely that’s...
44:23	K: No, that’s not my question. Please listen to my question—not the tree. Is your content, the content of your consciousness, is different, is it?
44:42	Q: It seems they are different, yes.
44:44	K: From your consciousness?
44:45	Q: Yes.
44:46	K: Why do you say yes?
44:49	Q: It seems the content is a comment on the awareness.
44:56	K: Ah, you’re going off to something. Wait, sir, go slowly. You may be right, but... All right, let me put: I am attached to this house.
45:10	My attachment to this house, my wife, to the furniture, is the content.
45:23	And my consciousness contains this content. If there is no content, is there a consciousness as we know it now, if I am not the house, if I am not the furniture, if I am not the book, if I am not the face, if I am not the body?
45:44	You understand? It’s not ‘I have no vanity’ and so on—if I am nothing, which is, nothing in consciousness, is there a consciousness as we know it?
46:03	This is too difficult for you, is it?
46:06	Q: There is a sense of presence. And yet there is only a sense of presence.
46:13	Q: A sense of being present.
46:16	K: Are you guessing this?
46:18	Q: No, no, it’s...
46:19	K: Tungki, be careful, be careful, don’t guess, don’t say this casually, because this is a really serious thing what you’re talking about.
46:25	Q: But the person who is conscious of the things may not… (inaudible) K: No, you are moving off to something which I’m not...
46:37	I don’t want you to move yet. We’ll come to that.
46:39	Q: Are you also saying that there would be no consciousness of no content? If there were no content, we wouldn’t be able to say, ‘I’m conscious that there’s...’ K: That’s all, that’s all.
46:52	Q: But first of all I’ve got to really say that I am not the house.
47:07	K: I’ve never said anything more than what I’ve said. I’m saying my content... the content of my consciousness is the house, to which I am attached.
47:26	Right? I am attached… you are attached to that dress. So the content of your consciousness is that dress, the value you give to that dress.
47:40	Right? This is too much for you.
47:46	Q: Excuse me, but as you said before, when I’m not this and not that and not that...
47:58	K: Then what are you?
48:00	Q: Then there is only this sense of presence.
48:01	K: Tungki, if you’re not this, that, that, then what are you?
48:04	Q: There is only the sense of presence, which...
48:15	K: You see, you’re inventing. If I am not the body, the organ, I am not the colour of the hair, I’m not the house, I’m not all the things I’ve gathered as memory—I’m not all that—or am I all that?
48:32	Q: If you’re saying, ‘I’m not all that,’ can you say that you’re yourself?
48:48	K: Are you all that, first?
48:53	Q: Yes.
48:55	K: All right. You mean to say you are the shirt?
49:02	Q: Not literally, but everybody is attached to…
49:03	K: So… Wait, wait, it’s very difficult. Wait. Everybody is attached to something, therefore that something to which they are attached is the content in your consciousness. Got it? I am attached to my name. That’s my content. I’m attached to something. Got it? Right. So the question is: is there a difference between awareness and consciousness?
49:43	I said, the content of my consciousness is the consciousness.
49:52	From that consciousness I am aware. I am aware of the colour, I am aware of the room, from the content, because I say, ‘That’s a wall,’ ‘I like that colour,’ ‘Those are beautiful curtains,’ because the content has been educated to appreciate a particular colour.
50:29	You understand? So, the educated consciousness, as yours, with its content, becomes aware of all this, and the content says, ‘No, I don’t like that,’ or ‘I like that,’ or ‘That woman is terrible, she is vulgar, she wants to show herself off,’ or ‘She makes up to men, or boys, she’s always thinking about herself.’ It’s all born out of the content of my consciousness.
51:09	So, awareness is a movement of my consciousness in action or in no action.
51:27	All right?
51:30	Q: Awareness is the awareness of the content of your consciousness?
51:40	K: Ah, I didn’t say that.
51:42	Q: I know you didn’t, but I changed it because I...
51:46	K: I said, the content of my consciousness is aware.
51:53	Q: But isn’t there an awareness...
51:59	K: It has been educated. If I was born in Africa, my content, the content of that consciousness, would use that carpet [curtain] to blow its nose on, because I’d say, ‘By Jove, there’s a piece of cloth and my nose is sticky,’ I blow on it.
52:28	But my consciousness, which has been educated, says, ‘That’s a beautiful curtain, don’t spoil it.’ So, the content of my consciousness dictates what action should take place.
52:54	And the content of my consciousness, which is attachment, says, ‘I am attached to him.’ Am I aware of that attachment?
53:05	See the difference?
53:13	Am I aware of that attachment? Then the consciousness says, ‘Yes, I am aware—I like it, it’s all right,’ and when he turns away from me, I get angry, jealousy.
53:31	You follow? Am I aware of that jealousy, and so on? Do you see this?
53:39	Q: Yes.
53:40	K: So, this is the pattern of our behaviour.
53:51	You understand? Moving from one conditioned mind, conditioned activity, becoming aware of that, aware of my conditioning, aware, and become aware—still I’m using ‘aware’—the content of my consciousness.
54:15	So I am always moving within that area. Got it? And I say I change when I move from one corner to the other corner in the same area.
54:30	Have you understood?
54:33	Q: I say, ‘I’m in a good mood today.’ K: Yes.
54:45	You see, it’s like having a property, a piece of land, and I think I change a great deal if I go from one corner to the other land.
54:56	So from that the scientists discussed—part of it, I can’t go into all of that because I’ve forgotten most of it—we said, this movement, going one pattern, one corner, one set of conditioning to another, is a movement in time.
55:26	Isn’t it?
55:33	This movement is made by thought. So thought, moving always within that dimension, is mechanical.
55:46	So thought is always mechanical, whether it thinks it moves outside that area, or within that area.
56:02	Have you got it?
56:08	Q: (Inaudible) K: It thinks it goes outside, which is God, which is great… this…—it is still the movement of thought in time.
56:16	Have you understood a little bit of it? So the final question was: can time have a stop? Because if I’m always moving and moving and moving in the same circle, in the same field, there is no freedom, is there?
56:38	I think I am free because I keep on moving.
56:46	So we said—I asked the scientists—this movement within the area of consciousness is mechanical thought.
57:05	Thought has created this area. Thought says, ‘I’ll move from this to that, and from there to that, and from there to this.’ In that area there is no possibility of change.
57:22	Have you got this, a little bit?
57:30	Have you understood this? And we asked, can this movement stop? If it cannot, it’ll be a mechanical process. Understood? So what does it mean for time to have a stop?
57:58	Come on, sir, think it out. You know, there are two kinds of time: one by the watch, sun setting, sun rising, yesterday, today and tomorrow.
58:16	Right? Yesterday, all the things that happened. I remember the things that happened, and that memory, operating in the present, projects itself into the future.
58:43	Have you got this? No. So time is by the clock: yesterday, today and tomorrow.
58:59	Time is also this remembrance of something that happened yesterday, going through the present, modified, the future.
59:10	You can’t stop the sun rising and setting.
59:19	You might like to but you can’t. If you struggle against the sun, saying, ‘You must not rise’ or ‘must not set,’ you are neurotic.
59:33	So you cannot stop that kind of time. But can you... can there be a stoppage to this past, present, the future, this movement—‘I will be, I am going to be great man,’ or ‘I am a great man’?
1:00:02	Q: As you talk to us, if we were to play back the tape or even to read one of those transcripts of your talks, it’s obvious that you deliver sentences which are good English construction.
1:00:10	They have a subject, object, verb, and they are strung out in time; and so that when you begin talking to us, when you begin one sentence, in some sense it’s obvious, upon looking back, that the entire thought—if that’s a good word or not—the meaning in that sentence, you know pretty much what the end of that sentence must be when you begin it.
1:00:46	So I’m just asking you, does the meaning of that question come to you quickly...
1:00:56	K: That’s right.
1:00:57	Q: ...totally formed?
1:00:58	K: Totally formed.
1:00:59	Q: Or do you form it as you go along?
1:01:02	K: No, no, totally. No, no. That’s why… what we talked about insight. Perception—he and I talking, because you may not understand this—perception is instantaneous.
1:01:18	That instantaneous perception takes place when there is no perceiver.
1:01:26	The perceiver is time, because he’s the past, he’s the remembrance, he’s the memory, he’s knowledge and so on.
1:01:36	Perception is timeless. Right? So you see something instantly, and the action of that may take a little time, but perception is timeless.
1:01:59	Q: What do you mean, the action of that may take a little time?
1:02:19	K: I mean, I see something—what? All right. I see the snake, first of all. Perception. The move away from it takes two seconds. The perception was instantaneous but the moving away from it takes time.
1:02:40	Q: That’s just the carrying out of the action.
1:02:45	K: That’s it. Therefore what does it mean? Perception is only possible when the perceiver is the perceived, and realises that there is only perception.
1:03:03	Q: And that means…
1:03:11	(Laughter) K: You’ve got it?
1:03:14	Q: That means the perception... (inaudible) K: Wait, wait, wait, wait. Look, look, look. Slowly. I think I’ve got it. I perceive that I am envious.
1:03:32	You are much nicer-looking than I am. I compare myself to you, and thereby I become envious. Just a minute. Now, I say I am envious. Is envy different from me who is the perceiver? Right? Or are they both the same, perceiver is the perceived? That is, the perceiver is greedy himself, is greed itself?
1:04:05	In that perception, that perception that greed is the perceiver, that is timeless.
1:04:17	Q: But the action of that perception takes some time to work out.
1:04:23	K: Because I have to arrange my life according to that perception.
1:04:27	Q: That’s a reaction, though.
1:04:30	Q: Well, I’m asking, could it be… you’ve seen that as a perception; it’s totally clear.
1:04:39	Could it be possible, though, in a day or a week that you could... that habit is still working?
1:04:44	K: Ah, no. When I perceive greed and the perceiver is not different from the perceived, therefore there is only perception of greed—perception, not the perceiver; perception—at that moment greed comes to an end.
1:05:00	Wait a minute. I perceive, as the head of some movement, that to be head of that movement is wrong.
1:05:15	I perceive that. Right? I see it’s not right. And it will take time to convey it to you, won’t it? I have to write a letter if you’re in America or India. But the perception is instantaneous, and the carrying it out, in organisation, means I have to tell you about it: I have to write letters or I have to make a speech about it.
1:05:48	Q: Greed has to be seen again and again and again and again and again.
1:06:01	The greed has to be seen again and again.
1:06:06	K: Ah, never. Oh no. No, once you see greed, it’s over. When once you see—listen to this—when once you see the snake as a cobra, as a viper or a rattler, it’s finished; you never... it’s always a rattler.
1:06:18	You don’t say, ‘Well, by Jove, I’m going to play with it.’ It is because we don’t see the totality of greed, the whole structure of greed instantly, that’s why it keeps on repeating.
1:06:40	As we talked about the other day—do you remember?—why do certain thoughts keep on repeating?
1:06:48	Because you haven’t finished with it. If you have finished with it, it doesn’t come back.
1:06:54	Q: Now…
1:06:56	K: Wait. In the same way, if you see the totality of greed, perceive it completely, immediately, then it’s finished, you never go back to it.
1:07:11	Say, for instance, I perceive that I’m vulgar, common, mediocre, with all the meanings of that word.
1:07:27	It’s vulgar to behave in a certain way, not because somebody tells me it’s vulgar; it is vulgar, I belong... like everybody is doing it.
1:07:37	Not it’s right or wrong; it’s vulgar. I perceive that. I mean by perceiving, I see I’m vulgar and I see vulgarity is not different from me—right?—and I see the whole pattern of vulgarity instantly: the way I behave, the way I talk, the way I show myself off—you follow?—by the way I walk, the way I act—I see instantly the whole pattern of vulgarity.
1:08:17	And when I do, it’s finished.
1:08:24	Q: (Inaudible) …by a habit of... (inaudible) K: No, I said, sir, when I see I’m vulgar, the entity who thinks he’s not vulgar then says, ‘Why shouldn’t I be vulgar, what’s wrong with it, why shouldn’t...’ You follow?
1:08:46	It’s a habit, it is my culture in which I live, and so on and so on. But I said the observer is the observed. When the realisation of that takes place, it can only take place when I see the totality of vulgarity—seeking power, seeking position, wanting to be somebody—you follow?—all that is vulgar.
1:09:11	When I see the whole of that, it’s ended completely.
1:09:16	Q: And that means you will never be vulgar again?
1:09:25	K: I hope not!
1:09:28	Q: You’ve finished with it altogether.
1:09:30	K: Of course. As when you see the snake, it’s finished.
1:09:39	Right? Unless of course it’s dead and you want to look at it, unless it’s a harmless snake. But if it is something dangerous, like a tiger, like a cobra, like some of these ferocious animals and human beings, when you see that totally, then you never want... you never touch it.
1:10:10	Q: Once you have seen the totality of greed, what about fear and jealousy?
1:10:18	K: It’s all implied in it. That’s just it. If you look—look, Nelson—if you look at greed, what’s implied? Look at it carefully. Comparison, imitation. Right? Are you following this? Comparison, imitation, and competition, measurement—why are you doing all this?
1:10:47	Because if you didn’t compare you might be lost.
1:10:54	Fear. You follow? So one clear perception, a clear perception of greed shows the whole thing.
1:11:09	Q: The fact is I don’t see clearly.
1:11:23	You said if I see clearly everything drops out, but the fact is I don’t see clearly.
1:11:32	K: Ah, well, if you don’t see it clearly, you keep on repeating it. One day you see it clearly… one day you think you see it clearly and then the third day you find that you’re still greedy, when you pick it up again.
1:11:51	So—listen, Tungki—is perception gradual, little by little, or is it final?
1:12:00	Well, that’s… So the question we talked about is: thought is mechanical.
1:12:17	And a mechanical thing has its own energy. Now, is there an energy totally different from the mechanical energy?
1:12:31	You haven’t got it.
1:12:38	So you see, man realises that his thought is mechanical.
1:12:47	If you are aware, if you realise the content of your consciousness is mechanical, then man says, ‘If that is mechanical, God must be non-mechanical.’ So he invents a God which is non-mechanical, and hopes thereby he will become non-mechanical.
1:13:15	But thought, which is mechanical, has invented God. You follow this? So he’s caught again in the same pattern.
1:13:29	So is there an ending to the movement of thought as time?
1:13:41	This is what we discussed.
1:13:44	Q: What does it mean, beyond time?
1:13:51	K: So we said... somebody said, ‘What is the evidence that thought can come to an end?
1:14:02	Show me the evidence.’ So somebody said—you know, you’ve heard of Bertrand Russell? Bertrand Russell goes to heaven—he’s dead, goes to heaven, and there is God.
1:14:20	And so Bertrand Russell says to God, ‘Why didn’t you give me evidence of your existence?’ (Laughs) You understand that?
1:14:29	That’s meant to be a joke!
1:14:35	Q: Should we not ask Bertrand Russell’s maker?
1:14:42	K: So you have to find out—please listen—you have to find out whether this movement from pattern to pattern, from one corner to another corner, from one belief to another belief, from one desire to another contradictory desire, from one vulgarity to another vulgarity, this movement, which is mechanical, can that movement, which is time, can that have an end?
1:15:21	And Tungki or somebody said, Nelson says, ‘Then what?’ Find out.
1:15:33	That means you have got to give your attention to it, you’ve got to find out what it means.
1:15:42	Probably you’re not interested in that, you want a slack, lazy, easy-going life, which is what everybody wants.
1:15:49	Q: But it won’t be easy because so long as you don’t... I mean, you’re still in contradiction, so it would be just an imaginative easiness.
1:16:04	K: What do you mean, you’re still in contradiction?
1:16:18	Q: You said, you want an easy time, and everybody wants that.
1:16:31	You said that… (inaudible) …that’s what you want, an easy time, but you won’t have an easy time as you are on this movement of time, as you were explaining.
1:16:46	K: Tungki, I haven’t understood what you are saying. Sorry.
1:16:50	Q: I think Tungki is saying if you are looking for an easy time, it doesn’t turn out easily.
1:16:52	K: Of course not.
1:16:53	Q: It’s full of contradictions.
1:16:54	Q: Yes.
1:16:55	K: Of course. You want an easy life, a vulgar life, a common life, a life which everybody has, and you say, ‘My God, I can’t have it,’ so there’s contradiction.
1:17:05	(Pause) Q: When we look at the material world, we often have to make arrangements in it: we have to paint the walls and things like that.
1:17:20	K: Of course.
1:17:21	Q: Now, often we know that our choices in that are conditioned—you know, the choice of the colour of the walls.
1:17:36	K: And the money.
1:17:37	Q: And the money.
1:17:38	K: Od course—workmanship and all the rest of it.
1:17:39	Q: These are all conditioning. Now, if we’re not working on conditioning, if conditioning is not a part of our life, how do we—I don’t want to use the word ‘choose’—but how do we make arrangements in the material world, if it’s not under conditioning?
1:17:55	K: That’s very simple, sir—simple in the sense, verbally it can be put simply.
1:18:02	If your mind is not conditioned, what takes place?
1:18:11	First, what happens? The conditioned mind is a contradictory mind, a neurotic mind, not a healthy mind, so it’s not an intelligent mind.
1:18:35	If the mind is unconditioned, it is supremely intelligent. Right? Logically, verbally even. So that intelligence operates in manoeuvring or in changing things in the outward world.
1:18:58	Because we haven’t got that intelligence, we’re making a mess of things.
1:19:01	Q: In that is the implication that there might be a certain indisputable non-cultural way to put things in order.
1:19:14	K: No, I need knowledge to put things in order—knowledge in the sense, I need good taste to paint…
1:19:26	have good colour on that wall.
1:19:29	Q: Is taste conditioning?
1:19:32	K: That is not conditioning. To put a black, red wall would be absurd here.
1:19:39	Q: Well, would it? Would it, or is that... (inaudible) K: No, try it. Don’t try it here!
1:19:47	Q: No, I mean, in a sense that’s something we’re all involved in.
1:19:51	K: Would a red wall be all right here?
1:19:54	Q: You’re saying that there’s quality, which is again measurement.
1:19:59	K: Yes, yes.
1:20:01	Q: Isn’t this an example—excuse me—an instance where intelligence can operate through thought, which in this case might be knowledge of the qualities of taste, if you want, or aesthetics, really, to make the choice?
1:20:27	K: Sir, don’t put the question that way.
1:20:34	First find out—I mean, live or go into it—see if time, all that we discussed, has an end, and see what your mind is like.
1:20:50	See if you can empty the content of your consciousness.
1:20:57	We went through all that, so we don’t... now, and see what happens. And what happens, can that be... can it operate in this world? A hypothetical question has no real answer. (Pause) And also one of them, before he left, asked, ‘Why is the mind always restless, is there no quietness, even for a minute?’ You understand?
1:22:07	Have you got a mind that’s restless, chattering, moving from one thing to another?
1:22:18	Swimming pool, badminton, my dress, ‘Oh, he’s looking at me,’ ‘What shall I do?’ ‘I have a problem,’ I don’t like this, I don’t like that—you know – oh… (laughs) Do you know that?
1:22:36	Don’t you? And can it ever stop?
1:23:01	If it cannot stop, then you’re…—you understand?
1:23:09	Then what happens? The mind gets so weary, and then to escape from that weariness you do something idiotic.
1:23:25	And then caught up in that idiocy, with its action, and it becomes worse and worse.
1:23:33	You follow? So find out if your thought can stop for a while.
1:23:43	Not force it – then that’s not stopping it. So find out. Which means, first become aware that your mind is chattering.
1:24:05	Aware—don’t condemn it, don’t say, ‘I must stop chattering,’ but just be aware of it.
1:24:25	And then, is that chattering different from the person who is watching it?
1:24:36	My mind is chattering and I am aware of it. Am I different from that chattering? Right? Am I different, or I am that chattering?
1:24:55	Q: But can you be aware if you are that chattering?
1:25:04	K: What—can I be aware?
1:25:05	Q: If I am speaking now—can I be aware while I’m speaking?
1:25:07	K: No, Tungki, I said... You go off. Listen, Tungki, are you aware that your mind is chattering? Conscious, aware.
1:25:17	Q: Partially, I mean...
1:25:19	K: Ah, no, no, just begin. Partially—all right. Are you aware that it’s chattering? Then is that chattering different from you who says, ‘I am chattering’?
1:25:48	Are you different from your chatter?
1:25:51	Q: It looks...
1:25:54	K: Are you different from your chatter?
1:25:56	Q: The only answer—I don’t know, actually.
1:26:03	I mean, I don’t know.
1:26:10	K: Tungki, don’t say you don’t know.
1:26:19	Are you different from your black hair?
1:26:30	Are you different from your interest in aeroplanes? Are you different from the mathematics you are learning? Are you different from your family, from your vanity, from your thoughts, from your—all the rest of it—are you?
1:26:47	Or, are you all that? So, are you different?
1:26:55	Q: I am thinking all that. In the course of living I am thinking all that is me.
1:27:08	I’m accumulating all that into me.
1:27:10	K: You are accumulating all that. So you are all that. If you accumulate all this, I am that. If I don’t accumulate, I am not that.
1:27:20	Q: But the thing is...
1:27:23	K: Stick to one thing, not the…
1:27:31	One thing, stick to one thing at a time.
1:27:37	Q: Why is it that I’m not completely convinced about this?
1:27:38	K: Tungki, I said, are you aware that you’re chattering? How difficult this is. My Lord! If you ask me, ‘Are you aware that you are chattering?’ I say either it is so, or it is not so.
1:28:02	I say to you, ‘Are you looking at that tree?’ when you point out, ‘Do look at that tree’—you don’t look at it, or you do look at it.
1:28:12	In the same way, is your mind chattering? (Laughs) What? Now, if you ask me, ‘Is your mind chattering?’ it is chattering now because it’s talking.
1:28:41	Right? It’s talking in English because it has stored up English words, so it is chattering. When it is not talking, I say I’m not chattering, I am quiet. Can you say that? Or you still go on spinning?
1:28:59	Q: Because you have some time to do that.
1:29:07	K: Tungki, try this.
1:29:15	You go out for a walk, don’t you? Going for a walk, just look at the trees, the birds. Don’t name them, don’t say, ‘This is that, that is that,’ just watch without a single movement of thought.
1:29:39	Try it, find out.
1:29:49	(Pause) It’s time, isn’t it?
1:30:02	One o’clock. It was proposed by one of the scientists that was here, that I should meet you all… meet the students by myself, and the staff by myself.
1:30:24	Staff, I meet the staff. What do you think of that?
1:30:30	Q: Do you mean individually?
1:30:36	K: No.
1:30:38	Q: Separately.
1:30:41	Q: You mean separately, the students separately and the staff separately.
1:30:48	Q: Can we try it?
1:30:51	K: I don’t know, I’m asking you.
1:30:52	Q: Yes, maybe we can consider it as a trial. We can have a trial, a week or two, and see what...
1:30:55	Q: Could we do it once, Krishnaji?
1:30:57	Q: For what purpose? Why?
1:30:59	Q: Yes, why did he suggest it?
1:31:00	K: I’ll tell you why (laughs). Why do you ask that?
1:31:02	Q: She’s a scientist.
1:31:03	Q: Any suggestion—somebody tells you, you know, to turn right here, you might want to know why you need to turn or...
1:31:22	K: Now wait a minute. Somebody suggests something—why should you try it? I come along and say, shave all your hair, head, or do this or do that—would you do it?
1:31:41	So you first listen and see whether he’s an ass or a stupid person, or find out whether it’s worthwhile doing.
1:31:59	Would it make any difference to you if the staff were not here?
1:32:06	Would you talk more freely, complain more, or would you be just the same as now, not talk, just sit back and let the other fellow do all the talking?
1:32:35	Q: Does a person know what they’ll be like in a situation?
1:32:47	I mean, can you ask somebody if they would just sit there?
1:32:49	K: I’m asking you, I’m asking you. You may not, you may say, ‘Sorry, until the thing happens I can’t tell you.’ But I’m asking you.
1:33:03	Q: Yes.
1:33:05	Q: Just seems like… I mean if... the staff are, you know, they’re my friends, I associate with them all the time, and… (inaudible) …I don’t feel like I’d talk any more freely if they were here or not here.
1:33:18	K: You see, you’ve got, how many days, another ten days or a fortnight before the whole thing closes, the term closes. So let’s carry on as we are for a while, for this next fortnight, and next time we meet we’ll try the other way.
1:33:31	All right? Don’t agree to anything, you know, for God’s sake.
1:33:34	Q: Say somebody suggests something and you think it’s not too… it’s not harmless, and you might as well try it or not, but when you see it is harmless then you don’t try it.
1:33:48	I think that’s the way how I...
1:33:54	K: No, look...
1:33:58	Q: I am talking about in general, not only this particular thing but in general.
1:34:07	K: You see, I’ll tell you something, Tungki.
1:34:14	I’ve seen you all at mealtime, talks, playing, I’ve been watching you without your knowing me… without knowing that I was watching you.
1:34:29	And I’m good at watching—how you behave, how you sit, how you eat—I’ve been watching you, a great deal.
1:34:39	And I say to myself, I wonder what they will be like when they grow up – it will be in about two or three years’ time or five years’ time—what they will be like?
1:34:55	Just like everybody else? Not that you shouldn’t be like everybody else; if everybody is really intelligent, clear, sane, happy, then I understand, it’s good to be like everybody—but they are not.
1:35:15	They drink, smoke, quarrel, all the vulgarity that goes on. So I look at you and I say, my God, what’s going to happen to them?
1:35:33	Do they want to be intelligent, do they want to change, or do they just pass the time of day or their youth in sitting in a school, complaining, groaning, you know, not wanting to learn this?
1:35:53	And they go out and—you follow? You understand what I’m talking about? So I say to myself, what will make you change?
1:36:10	I can’t... you won’t change if I beat you. You’d beat me back. So what will make you change, what will make you extraordinarily intelligent, happy human beings?
1:36:30	Not become cinema actresses or, you know, all the rest of that stupid stuff.
1:36:38	What will make you change?
1:36:50	And it’s our job to find out what will make you change, what will make you something different.
1:36:57	I don’t want to waste my mornings talking to you, or my life talking to you, or Mrs Simmons and others, wasting their life when you don’t want to do these things.
1:37:15	You know, I go to a school in India, several schools, and I ask the teachers, I say, ‘Aren’t you wasting your life teaching to all those children who don’t care a damn?
1:37:35	You follow? Who don’t care a pin what happens to them.
1:37:45	They’ll be like everybody else: get a job, quarrel, drink or smoke or sleep with half a dozen women or men—you know, just carry on.
1:37:56	And you’re wasting your time, your energy, all that on these people who don’t care.’ And that’s why I’m asking you: does it matter what you are now, what you are doing now, or just wait till the school is over and burst out?
1:38:40	Vous avez compris, mon vieux? (Pause) You see, I’ve lived in England a great deal, in France and Italy quite a lot, much more, quite a lot—oh, many years.
1:39:16	Somehow I’ve never been able to drink alcohol, beer. Not that I’m setting up as an example, God forbid, I’m not, but somehow it didn’t appeal to me.
1:39:31	Never smoked, never went to a nightclub, never want to do things in a crowd.
1:39:40	It may be my neuroticism, but somehow I feel out of it all, because I see all that as a kind of monstrous behaviour—politics, hitting each other, you know.
1:40:13	And you are being educated here, and I say to myself, watching you—I was watching you the other day, yesterday, sunbathing, swimming, from my window.
1:40:24	Though it’s a very small limited view, I see quite a lot.
1:40:31	(Laughter) And I see this. And what? What are you going to be at the end of it all? If you were my son and daughter, I would say, ‘My God, what is going to happen to them?’ Just like Dick, Tom and Harry, or Mrs this or that?
1:40:59	There are millions like that, millions.
1:41:11	So that’s why we said, what will change you, what will make you wonderful beings, not just stupid?
1:41:32	Q: Something which you said...
1:41:35	K: (Laughs) Tungki! What were you saying?
1:41:39	Q: Something which... (inaudible) K: Tungki, Tungki, Tungki! If you were my son, I would be very concerned what you are going to be, what you are.
1:41:55	I’d be tremendously concerned. Since you are here, I am tremendously concerned. And you say, ‘Oh, please, don’t bother, why should you be concerned?’ Q: No, I don’t say that.
1:42:12	K: Just a minute. Why should I be concerned? I am doing what I think is right, I am doing what pleases me, I want to be a big man or short man, or beautiful actress or some blasted little idiotic thing.
1:42:35	And I say, as a father, as your friend, ‘For God’s sake stop a minute and look. Look what is happening around you.’ It makes you shed tears.
1:42:55	(Pause) I think we’d better stop, don’t you?