ND62T7 - Investigating fear and death
New Delhi - 11 February 1962
Public Talk 7
Audio without subtitles on YouTube. Instead, the transcript from kfoundation.org is used.
Text-only version
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0:10
If
I
may,
I
am
going
to
talk
about
death
this
evening;
but
before
we
go
into
that
immense
question,
I
think
we
ought
to
understand
the
capacity
to
investigate,
the
capacity
to
enquire,
to
find
out,
because
that
is
very
important
in
the
understanding
of
this
whole
question
of
what
is
death.
If
we
have
that
capacity
to
enquire,
to
investigate,
to
ask,
to
find
out,
then
we
shall
be
free
from
fear.
Without
freedom
from
fear
of
every
kind,
outward
as
well
as
inward,
without
the
understanding
of
the
outward
fears
as
well
as
of
psychological
fears,
we
shall
never
be
able
to
understand
the
immense
question
of
death.
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1:46
What
is
this
capacity
to
investigate?
How
does
it
come
about?
What
are
the
necessary
requirements,
if
I
may
use
that
word,
so
as
to
have
that
directive,
understanding
capacity
that
will
open
the
door
to
find
out?
First
of
all,
it
seems
to
me,
there
must
be
no
motive
in
enquiring.
The search
must
not
be
motivated
by
any
personal
idiosyncrasy
or
for
any
utilitarian
purposes,
or
coloured
by
a
peculiar
desire
for
safety.
Those
are
absolutely
essential
for
all
enquiry,
whether
it
is
a
scientific
enquiry
or
a
psychological
enquiry.
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|
3:29
We are
this
evening
going
to
investigate
psychologically
into
the
whole
question
of
death;
and
to
do
that
the
mind
must
be
free
of
motive.
It is
one
of
the
most
psychologically
difficult
things
to
be
free
of
motive,
a
purpose,
an
end
which
is
sought
unconsciously
or
consciously.
If
one
wishes
to
be
free
from
the
agony
that
fear
causes
with
regard
to
death,
one
must
surely
be
free
of
motive
-
a
motive
being
not
only
the
cause
but
also
the
search
for
an
end.
To
overcome
fear
one
must
find
out
what
is
the
cause
of
fear
and
also
of
the
desire
to
be
free
of
it,
which
will
prevent
investigation.
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|
4:55
I
do
hope
that
you
will
listen
so
as
to
investigate
into
your
own
mind,
into
your
own
heart,
and
not
merely
verbally
accept
or
deny
or
bring
an
argument
to
refute
-
because
this
will
be
of
no
avail;
at
the
end
you
will
be
nowhere,
and
fear
will
continue.
Is
it
possible
to
be
totally
free
of
fear,
psychologically,
inwardly,
and
to
investigate
into
that
question
not
intellectually,
not
verbally,
but
actually?
To
walk
out
of
this
tent
without
fear
would
be
a
marvellous
thing;
then
you
will
be
free
of
society
and
the
agony
of
relationship
which
is
society;
then
you
will
not
be
caught
in
the
neck
by
the
innumerable
conflicts,
problems,
anxieties,
griefs,
that
exist
in
the
mind
and
heart
of
every
human
being.
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|
6:48
And
to
investigate
into
this
question,
as
I
said,
the
mind
must
be
entirely
free
from
motive.
Can
it
be
free,
and
does
it
take
time?
If
you
see
the
necessity
of
being
absolutely
free
from
fear,
then
that
very
perception
eliminates
the
motive
-
because
your
intention,
your
urge,
your
insistence
is
to
be
free
from
fear;
and
you
see
that
the
investigation
into
the
question
of
fear
is
prevented
if
there
is
a
motive.
Therefore,
when
you
understand
the
necessity
of
being
free
from
fear,
the
motive
disappears.
7:56
This
is
a
psychological
fact:
where
there
is
something
of
greater
importance,
the
less
important
ceases
-
as
in
everything
else.
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|
8:16
So,
in
enquiring
into
this
question
of
fear,
we
must
understand
first
of
all
what
it
means
and
what
is
implied
in
the
process
of
investigation,
not
of
fear
yet,
but
of
the
mind
that
is
capable
of
enquiring
into
fear.
We are
only
concerned
for
the
moment
with
the
capacity
to
enquire
-
not
the
capacity
to
enquire
into
death,
into
love,
into
beauty,
into
ambition,
or
into
any
of
those
things
in
particular.
The capacity
to
enquire
is
denied
if
the
mind
is
seeking
to
get
rid
of
the
problem.
Most
of
us
are
concerned
to
be
free
of
fear,
and
therefore
we
avoid
it;
and
the
moment
the
mind
seeks
avoidance,
you
stop
investigating.
9:41
So,
in
investigation
there
must
be
no
escape.
And
it
is
extremely
difficult
not
to
escape.
One
has
to
be
aware
of
the
implication
of
motive
and
also
of
escape
because
if
one
desires
to
escape,
to
avoid,
to
run
away,
then
the
whole
process
of
investigation
completely
ceases.
And
there
is
no
investigation
if
you
bring
in
your
personal
opinion
or
your
particular
idiosyncrasy
or
the
things
that
you
have
learnt.
As
I
was
saying,
investigation
into
any
problem,
especially
a
psychological
problem,
ceases
if
you
bring
in
your
personal
opinion
or
the
knowledge
that
you
have
acquired
from
others,
or
if
you
project
your
own
experiences
based
on
your
own
conditioning.
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|
13:02
So,
please
see
all
the
implications
and
the
difficulties
involved
in
investigation.
As
we
are
talking
of
very
serious
matters
and
of
things
that
are
very
urgent,
you
have
to
pay
attention.
Attention
has
no
distraction,
because
it
is
a
part
of
the
process
of
investigation
-
and
opinion,
judgment,
or
evaluation
is
a
distraction
which
prevents
investigation.
We are
going
to
investigate
into
the
whole
question
of
fear.
So,
your
mind
must
be
prepared
for
investigation;
mere
acceptance
or
denial
of
what
is
being
said
or
not
said
is
of
no
value.
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15:20
You are
concerned
with
living
-
everyday
living,
with
all
the
misery,
the
anxiety,
the
sorrow,
the
pain,
the
passing
joy.
When
you
are
concerned
with
all
that,
the
mere
acceptance
of
verbal
explanations,
or
the
mere
assertion
of
some
knowledge
that
you
have
acquired
from
some
book,
does
not
solve
your
problems.
The problems
are
solved
only
through
investigation,
through
a
complete
understanding
of
the
problems.
This
problem
of
fear
is
an
extraordinarily
urgent
problem.
There is
the
fear
of
death.
It does
not
matter
whether
it
is
for
the
old
or
for
the
young,
because
death
faces
everyone
of
us,
the
young
and
the
aged.
16:19
And
to
understand,
to
investigate,
to
go
into
this
whole
problem
of
what
it
is
to
die
requires
a
mind
that
is
capable
of
investigating.
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|
16:37
Investigation,
as
I
pointed
out,
is
impeded,
is
denied,
when
there
is
a
motive.
When
there
is
a
search
for
an
end,
when
you
project
into
your
investigation
a
personal
opinion
or
knowledge
that
you
have
acquired,
all
investigation
ceases.
So,
when
you
are
investigating
you
must
be
aware
of
these
facts
-
the
motives,
the
urge
to
seek
an
end
and
to
escape,
and
the
subtle
forms
of
opinions,
evaluations
and
judgments.
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|
17:42
If
that
is
very
clear
for
each
listener,
we
can
proceed
into
the
investigation
of
fear.
What
is
fear?
What
is
it
that
fears,
and
how
does
fear
arise?
Fear
distorts
perception,
distorts
clarity.
A
mind
that
is
afraid
lives
always
in
illusion,
whether
it
is
the
illusion
of
God,
or
the
illusion
of
adjusting
oneself
to
society,
or
the
illusion
of
trying
to
make
oneself
perfect.
As
long
as
there
is
any
form
of
psychological
fear
at
any
level,
conscious
or
unconscious,
there
must
be
distortion
of
thought,
distortion
of
perception.
19:07
Therefore
it
is
very
important
for
sanity,
for
sensitive
living,
that
the
mind
should
not
only
understand
the
whole
process
of
fear
but
also
find
out
if
it
is
possible
to
live
without
fear.
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|
19:42
The essence
of
fear
is
non-existence,
because
we
all
want
to
live,
we
all
want
to
continue
in
some
form
or
another
even
though
our
life
is
miserable,
petty,
narrow,
shortsighted
and
not
rich,
not
full.
However
shallow
it
is,
we
want
to
live,
we
want
to
express
ourselves,
we
want
to
be
in
relationship
with
something.
And
this
desire
to
be
in
relationship
with
another,
with
nature,
with
ideas,
is
the
very
essence
of
the
desire
to
live,
to
love
and
to
be
loved,
to
express
and
to
fulfil,
with
all
its
anxieties,
frustrations.
21:06
Fear
surely
exists
only
in
relationship
to
something.
fear
does
not
exist
in
abstraction,
by
itself.
Fear
exists
in
the
desire
to
continue
and
to
search
out,
to
find,
to
establish
a
permanency.
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|
21:40
Please,
as
I
have
said,
you
are
listening
not
to
me,
nor
to
my
words
nor
to
certain
ideas;
but
you
are
listening
to,
you
are
observing,
your
own
mind
and
your
own
heart.
You are
watching
your
own
processes
in
your
own
life.
The words
are
merely
a
mirror,
but
the
mirror
is
not
the
life.
The mirror
shows
what
is
in
your
heart,
in
your
mind;
but
if
you
merely
listen
to
words,
accepting
or
denying
those
words,
then
you
are
not
watching
your
own
mind
and
heart.
All
these
talks
are
not
meant
to
add
more
ideas
and
ideations,
but
rather
to
point
out
to
you
the
operation,
the
working
of
your
own
mind
and
heart.
23:03
So,
please,
if
I
may
point
out,
observe
your
own
mind.
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|
23:17
And
also,
as
I
have
said
often,
listening
is
an
art.
If
you
know
how
to
listen
rightly,
there
is
an
immediate
perception
and
understanding
-
to
listen
to
something
totally
with
all
your
being;
that
is
with
all
your
senses,
with
your
heart,
with
your
mind,
with
your
body,
completely.
Then
you
will
see
that,
in
that
very
act
of
listening,
the
thing
of
which
you
are
afraid,
the
thing
that
causes
fear
has
completely
gone
away.
But
you
do
not
listen;
you
never
do
listen
because
you
are
tired,
you
have
your
own
problems;
and
when
you
do
hear,
you
compare
what
is
being
said
with
what
you
already
know.
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|
24:32
So,
your
mind
is
never
quiet
to
listen,
it
is
always
agitated
in
listening.
And
a
mind
that
is
agitated
can
neither
understand
nor
listen.
And
this
is
a
problem
of
understanding
immediately.
Understanding
does
not
come
about
through
time,
through
comparison.
Understanding
comes
when
your
mind
is
clear,
sharp
and
rational.
Then
you
understand
immediately,
and
the
immediacy
of
understanding
is
essential.
As
you
know,
the
world
and
yourself
are
in
travail,
in
great
anxiety
and
misery.
Anxiety
and
misery
are
not
just
words,
are
not
slogans.
25:34
You have
to
understand
them;
you
have
to
go
to
the
very
root
and
then
tear
it
out
to
find
out.
So,
if
you
know
how
to
listen
and
if
you
do
listen
attentively,
completely,
then
you
will
find
as
you
are
listening,
that
the
very
thing
of
which
you
are
afraid,
conscious
or
unconscious,
is
being
revealed;
and
you
will
wipe
it
away
completely,
totally,
for
ever.
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|
26:15
A
mind
that
has
fear
is
a
corrupt
mind.
It may
occupy
a
high
place;
it
may
go
to
a
church
or
to
a
temple,
and
repeat
endlessly
some
sacred
words
-
these
have
no
meaning,
because
the
heart
and
the
mind
are
corrupt
in
fear.
To
understand
fear
is
quite
a
difficult
problem.
But
it
is
very
important
to
understand
it.
Fear
exists
not
only;
of
little
things
but
also
of
great
things.
You are
afraid
of
your
wife
or
husband,
you
are
afraid
of
losing
the
job,
you
are
afraid
of
public
opinion,
you
are
afraid
of
not
having
anything
permanent
in
your
life.
27:29
Everybody
in
fear
seeks
some
form
of
permanency.
There is
no
permanency
in
this
world;
there
is
no
permanency
in
any
relationship
between
your
wife
and
yourself,
your
husband
and
yourself,
between
yourself
and
society,
between
yourself
and
your
boss
and
your
occupation.
There is
nothing
permanent
in
this
world;
and
so,
the
mind
seeks
something
much
more
permanent,
which
it
calls
God
-
an
idea.
And
having
established
that
idea,
the
mind
holds
that
idea
tight
to
its
heart.
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|
28:26
Is
there
anything
permanent,
psychologically?
You know,
outwardly
there
is
nothing
permanent.
Inwardly,
we
want
permanence;
and
there
is
nothing
permanent
-
even
your
wife
or
your
husband,
your
children,
your
ideas,
your
beliefs,
your
dogmas.
Nothing
is
permanent.
But
you
refuse
-
the
mind
refuses
-
to
see
that,
because
all
our
society,
all
our
virtues,
all
our
principles
are
based
on
this
idea
of
permanency.
Your
fear
comes
into
being
when
that
permanency
is
questioned.
In
that
permanency
we
establish
our
being.
29:28
We identify
ourselves
with
an
idea
which
we
say
is
permanent
as
the
Supreme
God
and
all
the
rest
of
the
ideological
jargon.
And
when
that
permanency
is
questioned
the
whole
structure
of
fear
arises.
|
|
30:01
There is
fear
of
immediacy
and
of
the
future.
The future
that
is
tomorrow
is
the
projection
of
time
which
is
thought.
I
am
talking
very
simply
of
a
very
complicated
problem.
It is
only
when
you
approach
very
simply
a
problem
which
is
complicated,
that
you
begin
to
see
it
clearly.
Thought
is
the
response
of
time.
Thought
is
the
response
of
memory
which
is
the
past.
Thought
which
is
the
present,
which
was
the
past,
creates
the
future.
We have
to
understand
the
process
of
thinking
in
order
to
understand
fear;
and
to
understand
fear
we
must
understand
time.
|
|
31:45
So
let
us
first
enquire
into
the
question
of
thought.
What
is
thinking?
I
am
asking
you
a
question:
what
is
thinking?
And
your
immediate
response,
if
you
are
aware
of
your
response,
is
the
awakening
of
memory
which
seeks
to
find
an
answer.
Please
follow
this.
It is
very
simple.
Let
me
put
it
differently.
I
ask
you:
where
do
you
live?
And
your
response
is
immediate,
because
you
are
very
familiar
with
that.
There is
no
interval
between
the
question
and
the
answer;
you
know
it
instantly
because
you
are
familiar
with
it.
32:57
I
ask
you
something
a
little
more
complex;
then
there
is
an
interval
of
silence,
an
interval
of
time;
and
during
that
interval
your
memory
is
in
operation,
and
then
you
answer.
So
during
the
question
and
the
answer
the
time
interval
is
the
process
in
which
memory
comes
into
operation
and
thought
comes
out
expressed
in
words.
So
thought
is
the
response
of
memory.
And
memory
is
the
multiplication
of
a
thousand
yesterdays
with
all
its
experiences
and
knowledge.
The culture
in
which
one
is
brought
up,
the
education
one
has
had,
conscious
or
unconscious
-
from
this
background
of
knowledge
and
memory
every
challenge
is
answered;
and
the
answering
is
an
action
previous
to
thought.
34:21
Thought
comes
and
acts.
That
is
the
whole
mechanism
of
memory.
So
unless
you
have
understood
this
mechanism
of
memory,
of
thought,
you
will
not
be
able
to
understand
what
time
is.
|
|
34:47
There is
the
chronological
time
by
the
watch,
time
as
twenty-four
hours,
time
as
yesterday,
today
and
tomorrow.
When
we
talk
about
time,
we
are
not
talking
of
that
time;
we
are
talking
of
psychological
time.
The time
that
builds
up
tomorrow,
the
time
thought
has
invested
in
hope,
the
time
as
the
future
where
you
will
be
something,
time
as
achievement,
time
as
arriving,
time
as
gaining
-
all
that
time
is
psychological;
it
is
not
chronological.
So
a
mind
that
wishes
to
understand
and
comprehend
the
whole
problem
of
fear,
has
to
understand
the
process
of
thinking,
in
itself
-
not
in
some
book
-
the
process
of
its
own
thought
and
how
thought
fabricates
time.
|
|
36:21
If
there
is
no
thought,
there
is
no
time.
If
there
is
no
time,
there
is
no
fear.
If
you
are
told
that
you
will
die
on
the
instant
now,
there
is
no
fear,
because
you
are
dead
already.
Fear
comes
in
only
when
there
is
an
interval
between
the
fact
and
what
you
hope
should
not
be.
So
thought
is
fear,
thought
is
time;
and
the
ending
of
thought
is
the
ending
of
fear.
Just
listen
to
this.
Do
not
ask
how
to
end
thought.
Just
listen
to
what
is
being
said.
If
you
are
able
to
listen
to
it,
you
will
understand.
37:27
So
in
investigating
fear,
one
has
to
understand
thought.
Thought
is
the
reaction
of
memory;
and
memory
is
the
past,
the
past
being
not
only
the
past
of
thousand
years
but
also
the
past
of
yesterday,
the
past
in
which
you
have
been
educated
in
English,
in
technology.
|
|
38:10
All
the
reaction
of
the
past
is
time
which
is
thought.
And
fear
arises
when
thought
is
conscious
of
itself
in
contradiction.
If
there
is
no
contradiction,
if
there
is
no
conflict,
if
there
is
no
urge
to
fulfil,
then
there
is
no
consciousness
of
the
border
of
time.
Thinking
is
the
response
of
memory;
and
that
memory
is
the
centre
from
which
all
action
takes
place
-
the
me,
my
family,
my
country,
my
job,
my
virtue
-
it
is
the
centre
from
which
all
thought
as
reaction
takes
place.
As
long
as
that
centre
exists,
there
must
be
fear.
39:43
That
centre
is
nothing
extraordinary,
nothing
spiritual.
It is
just
the
machinery
of
memory.
It is
a
bundle
of
memories.
There is
fear
when
that
centre
is
questioned,
when
that
centre
is
made
to
feel
uncertain,
when
that
centre
feels
it
cannot
achieve,
when
that
centre
feels
itself
frustrated,
when
that
centre
feels
utterly
lonely.
|
|
40:37
We are
going
to
examine
this
question
of
loneliness,
because
that
is
the
very
essence
of
fear.
I
do
not
know
if
you
have
ever
been
aware
how
lonely
you
are.
I
do
not
mean
solitude,
I
do
not
mean
aloneness;
I
mean
loneliness.
You feel
this
loneliness
when
someone
whom
you
love
dies,
or
someone
whom
you
love
turns
away
from
you.
When
that
person
turns
away
from
you,
you
are
jealous;
and
that
jealousy
is
the
response
of
this
loneliness
which
is
the
questioning
of
the
very
centre
that
demands
permanency.
41:53
I
do
not
know
if
you
have
ever
been
aware
of
this
loneliness,
the
ache
of
loneliness,
complete
isolation
without
having
any
relationship
to
anything.
You must
have
felt
it.
Every
person
who
is
at
all
sensitive,
thoughtful,
aware,
obviously
feels
it;
and
then
feeling
this
loneliness
from
which
arises
fear,
he
runs
away
from
it;
he
takes
to
drink,
women,
church,
God,
rituals,
anything
-
in
order
to
escape
from
this
feeling
of
loneliness
to
something
more
satisfactory.
For
those
who
call
themselves
religious,
God
becomes
an
extraordinary
escape;
for
those
who
are
worldly,
intellectual
rationalization
is
an
escape;
and
if
they
have
money,
drink
or
sex
is
an
escape.
One
thousand
and
one
things
are
there
to
escape
from
this
loneliness.
43:27
And
these
escapes
become
all
important
because
they
give
you
a
sense
of
permanency.
When
that
permanency
is
questioned,
you
are
back
again
to
the
problem
of
loneliness
and
fear;
and
you
try
to
fill
this
loneliness
with
knowledge,
with
education,
with
sex,
with
virtue.
But
nothing
can
fill
it.
If
you
have
gone
into
yourself
and
observed
this
whole
process,
you
will
see
that
nothing
can
fill
it.
All
that
you
have
to
do
with
loneliness
is
to
face
loneliness.
All
that
you
have
to
do
with
fear
is
to
face
fear.
44:16
That
is,
the
word
is
not
the
thing.
|
|
44:22
Please
follow
this.
The word
is
not
the
thing.
The word
fear
is
not
fear.
But
for
most
of
us
the
word
has
become
important,
not
only
with
regard
to
fear
but
also
with
regard
to
God,
with
regard
to
sex,
with
regard
to
communism,
with
regard
to
politics.
With
regard
to
everything
words
or
symbols
have
become
important,
and
not
the
fact
which
means
that
the
mind
is
a
slave
to
words.
You are
slaves
to
the
words
like
communism
or
congress
or
Hindu
or
Buddhist
or
Muslim.
So
if
you
want
to
understand
fear,
the
mind
must
be
free
of
the
word.
45:21
The word
contains
condemnation,
and
therefore
you
cannot
approach
the
fact
if
the
mind
is
a
slave
to
the
word.
I
will
put
it
very
simply.
Take
the
word
'jealousy;
in
that
word
itself
there
is
a
condemnatory
implication.
Likewise
is
the
word
`anger;
in
that
word
there
is
the
significance
which
involves
that
you
must
not
be
angry.
And
if
you
would
go
behind
the
word
and
understand
the
feeling
that
is
involved
in
jealousy,
you
must
be
free
of
the
word.
Surely,
that
is
simple.
|
|
46:14
So
when
you
are
investigating
into
fear,
you
must
be
free
of
the
word
-
not
only
of
that
word
`fear'
but
of
the
whole
system
of
words
and
symbols
to
which
the
mind
has
become
a
slave.
Please
follow
this,
because
if
you
do
not
understand
this,
you
will
miss
totally
what
I
am
going
to
explain
further.
The word
`God'
is
not
God.
But
to
be
free
of
that
word,
it
is
extraordinarily
important
to
find
out
what
God
is
or
if
there
is
God.
Similarly,
fear
is
a
word,
an
opinion,
an
escape
from
the
fact.
If
you
are
confronted
with
that
fact
immediately,
there
is
no
fear.
47:55
You have
to
look
at
it.
So
is
thought;
there
is
no
thinking
if
it
is
not
verbalized.
But
the
word
implies
time
which
is
thought;
and
when
there
is
thought,
there
is
an
interval
between
the
fact
and
the
process
of
thinking;
so
you
never
see
the
fact.
|
|
48:21
There is
death,
an
undeniable
fact.
You see
it
every
day.
Every
house
has
it.
Every
human
being
knows
it.
It is
an
end,
an
absolute,
final,
irrevocable
end.
You may
spin
a
lot
of
theories
round
it
-
that
there
is
continuity,
that
there
is
a
hereafter,
that
there
is
a
future
life
and
all
that.
But
the
fact
is
a
fact.
If
you
understand
the
fact,
you
will
find
out
what
is
beyond.
But
without
understanding
the
fact,
without
facing
the
fact,
you
cannot
go
beyond.
The fact
is
that
there
is
death;
and
there
is
no
argument
about
that.
49:21
You cannot
argue
with
death.
You cannot
say
to
it,
`Come
tomorrow'.
So
what
is
this
dying?
There is
certainly
the
physiological
dying,
the
body
coming
to
an
end.
Death
will
inevitably
come
to
the
body
because
the
body
is
a
machine,
it
is
an
organism
that
is
worn
out
by
misuse,
by
conflict,
by
pressures,
by
various
struggles,
by
bad
diet
and
so
on,
and
the
whole
process
comes
to
an
end.
That
we
can
accept
very
easily
and
very
readily.
But
is
that
all?
|
|
50:15
I
have
lived,
I
have
struggled,
I
have
acquired
experience,
I
have
built
up
tremendous
power
-
what
for?
If
I
die,
will
all
that
go
or
will
there
be
a
continuity?
How
are
you
to
find
it
out?
You understand,
sirs?
You are
not
listening
to
me
to
accept
ideas.
I
am
not
giving
you
arguments,
I
am
not
refuting
what
you
believe,
and
substituting
my
particular
form
of
belief.
I
have
no
belief
in
this
matter;
I
have
only
facts.
I
want
to
know
what
death
is
and
I
cannot
find
it
out
if
I
do
not
know
how
to
die.
51:19
Physically
your
body
continues
-
you
know
it
-
till
you
come
to
an
end,
that
is,
till
the
machine
dies.
|
|
51:27
Now,
is
it
possible
to
die
psychologically?
Do
you
know
what
it
means,
to
die,
to
end?
You understand
my
question?
Am
I
making
my
question
clear?
Look
here,
sirs.
There is
death,
something
you
do
not
know.
And
what
you
do
not
know
you
are
afraid
of.
At
least
you
think
you
are
afraid
of
something
you
do
not
know.
Is
that
not
so?
How
can
you
be
frightened
of
something
you
do
not
know?
You are
frightened
of
losing
something
which
you
already
know.
That
is
the
real
cause
of
fear,
the
fear
is
not
of
the
unknown.
52:15
You are
afraid
of
losing
something
which
you
have
stored
up.
You are
afraid
of
losing
the
known,
not
of
the
unknown.
|
|
52:33
So
can
you
die
to
the
known?
Can
you
die
to
yesterday's
memory,
to
all
your
achievements,
to
all
the
things
that
you
have
gathered?
Can
you
die
freely,
easily,
happily,
to
the
things
that
you
have
held
dear?
You may
love
your
family
-
I
wonder
if
you
do
love
your
family;
if
you
do
love
your
family,
this
rotting
society
would
not
be
like
this.
Can
you
die
to
your
pleasures,
to
your
vanities,
to
your
ambitions,
to
your
greed,
on
the
instant?
Because,
that
is
what
is
going
to
happen
when
you
do
die.
53:57
To
die
to
yesterday,
to
die
to
every
minute,
to
all
the
things
that
you
have
gathered,
is
death.
This
means:
can
you
live
always
in
a
state
of
not
knowing,
and
therefore
always
young,
fresh,
innocent?
You know,
death
is
an
extraordinary
thing.
Death
is
the
unknown.
You cannot
come
to
it
with
the
known;
you
cannot
come
to
it
with
all
your
burdens.
Death
is
going
to
strip
you
of
everything
-
your
family,
your
sons,
your
character,
your
ambitions.
So
why
not
strip
yourself
of
all
that
now?
When
you
do
it,
then
you
will
know
what
death
means.
55:10
And
I
assure
you
that,
when
you
do
know
it,
you
know
great
beauty.
Then
you
know
what
love
is,
because
death,
love
and
beauty
always
go
together.
The thing
that
we
call
love
is
not
love;
it
is
mere
memory.
What
you
love
is
your
personal
investment.
Your
family
is
the
continuity
of
yourself;
your
family
is
your
own.
And
you
know,
when
you
die
there
is
no
family;
nothing
exists.
|
|
56:12
So
is
it
possible
to
die
to
everything
that
you
have
known?
This
is
not
annihilation;
this
is
not
denial;
this
is
not
nothingness.
There is
an
immensity,
there
is
a
vastness,
there
is
something
beyond
words,
when
you
know
how
to
deny
the
whole
ground,
deny
all
that
you
have
known.
So
to
die
to
every
thing
that
you
have
known,
every
moment,
means
never
to
gather,
never
to
accumulate,
and
therefore
never
to
have
the
conflict
of
detachment.
|
|
57:20
Death
is
a
state
when
the
mind
has
lost
its
recognition
of
itself
as
consciousness
and
of
the
borders
of
time.
Where
there
is
continuity
of
thought
-
which
is
what
most
of
us
want,
which
is
all
that
we
know
-
it
breeds
sorrow,
anxiety,
guilt
and
all
the
travail
of
life;
that
thought
has
a
continuity
of
its
own,
but
thought
is
bound
by
time.
When
thought
dies
to
itself,
when
the
machinery
of
memory
as
thought
comes
to
an
end
-
it
is
psychological
thought,
not
the
mechanical
thought
of
knowledge
-
then
you
will
find
that
the
thing
that
you
are
afraid
of
is
not
there.
58:42
Fear
ceases
altogether.
Then
you
are
living
completely,
integrally,
wholly,
from
moment
to
moment;
and
that
is
creation.
|
|
59:05
You know,
for
us
beauty
is
a
thing
that
is
put
together
by
the
mind.
For
us,
beauty
is
woman
or
man,
service,
a
building,
a
picture,
a
piece
of
pottery,
or
an
idea.
But
there
is
a
beauty
beyond
thought
and
feeling,
which
is
not
put
together
by
the
mind.
And
that
beauty
is
love.
Without
that
love
life
becomes
utterly
empty
-
as
most
peoples'
lives
are;
though
they
have
families,
though
they
have
virtues,
though
they
have
jobs,
their
life
is
petty,
shallow,
empty.
|
|
1:00:21
But
when
you
have
died
to
everything
psychologically,
when
you
have
gone
that
far,
you
will
find
that
out
of
dying
there
is
a
living
-
a
living
which
has
no
meaning
as
compared
to
this
living.
That
living
is
the
state
of
creation,
and
that
creation
has
no
time.
That
is
the
immense,
the
immeasurable,
the
unknowable.
And
only
that
mind
that
has
died
to
itself
and
to
everything
that
it
has
known,
will
know
the
unknowable.
|