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RA84T2 - A religious mind has great sense of beauty
Rajghat, India - 12 November 1984
Public Talk 2



0:19 May we continue with what we were talking about yesterday morning? We were asking, what is a religious mind. May we go into that? What does the word 'religious' mean, the word? What does that word mean to you or how do you react to that word? The origin, the etymological meaning of the word, is not clear. And in enquiring into a religious mind, if we are at all serious, and I hope we are, one can see, obviously, that the present structure or the nature or the organisation of religions throughout the world, have really no meaning at all. They're a jumble of a lot of words, either in Sanskrit or in Latin, or, if you happen to be in Greece, Greek, and so on. They have really no meaning. The present hierarchical structure of Catholicism or Buddhism or the many aspects of Hinduism or Sikhism and so on, they have no depth. They are rituals, a kind of emotional stimulation, and a lot of words that have no significance at all. So, can we, in enquiring into what is really a religious mind, brain, could we put aside, actually, not verbally, all the implications of organised, sectarian, limited religions of the world? Could we do that, first? Not accept any guru, because in the world of religion, there is no authority, neither of the book, nor of a person, nor of an idea, a concept. So, could we put aside all that, the authority in spiritual matters, with all its tradition? When we can put aside all that, literally, not verbally, not follow any guru - sorry, this may be rather troublesome for most of you - not accept any book as the authority, according to Christians, the Bible, the Islamic world, the Koran, or Europe, or India with their own many other books. I think it is important to realise, that in spiritual matters, in matters of the psyche, in matters of the subjective understanding, there is no authority. Would you agree to that? Do we see the truth of it? You have to have the authority of a surgeon, of an expert in computers, or the authority of a policeman, limited though they be, we have to have the authority of one who knows technological subjects. But in the matter of psyche, of the so-called spiritual world, there is no authority. The authority is only that which is true. And we're going to find out for ourselves, in enquiring into what is a religious mind, we must discover for ourselves what is truth. And we are going to enquire into that.
6:36 You don't mind talking about all these matters? Or would you like to talk about politics? Or yoga, or some particular idol you worship? But if we are serious and go into this question, which we must, because religion has been the origin, the beginning of a new civilisation, a new culture. All the present day cultures are falling apart, being destroyed. We must enquire, it seems so urgently important to understand, to discover and to live it, the truth of religion. If we go into it, we must ask what is the first most important thing in a mind, in a brain - let's differentiate between the brain and the mind. The brain is all the reactions, nervous responses, biological urges, and all the fears, human hurts, anxieties, loneliness, all the activity of thought is centred in that which is called the brain, which is within the skull. That is the brain. And the mind, surely, is not all that. The mind is something unrelated to the brain. That's what we are saying, what the speaker is saying. We have discussed this matter with many scientists and biologists, but they are rather hesitant about it, naturally. To them, it must be a proof either under the microscope or destroying some animals and so on, so on. To the speaker, the mind is entirely different. Please don't, as we said, accept anything the speaker says - question it, doubt it, but enquire, go into it. Otherwise, it becomes meaningless.
9:59 As we were saying, the first demand or the necessity to have a religious mind, is beauty. Beauty, not in a particular form, a beautiful face, beautiful way of living and so on. What is beauty? Without that, there's no truth, there is no love. Without beauty, there's no sense of morality. Beauty in itself is virtue.
10:59 Now, we are going to enquire, together, what is beauty. The speaker may put it into words, but you have to take responsibility for enquiring for yourself what is beauty. Is beauty in a painting? In marvellous old sculptures of the Egyptians, the Greeks and Mahesha Murthi of Bombay and so on? What is beauty? What does it mean to you? The dress, beautiful patterns of a sari, or the beautiful sky in the evening, or early in the morning, the beauty of the mountains, the fields and the valleys and the meadows and the streams. The beauty of a bird, of the marvellous old trees. So, does beauty depend on a particular culture or a particular tradition? The weavers of India have a tradition. They produce marvellous clothes, designs. Is that what beauty is? Or beauty is something totally different. When one observes the great mountains with their snow cap, the eternal snows, and the glaciers, and the deep valleys, the outlines of magnificent, majestic mountains against a blue sky, and when you perceive that for the first time, or hundredth time, what actually takes place?
14:13 Are we going together or am I talking to myself? I don't mind talking to myself, but if we're listening to each other, we must naturally ask this fundamental question. What takes place when you see that river in the morning light, with the sun just coming up and making a golden path along the waters? When you look at it, what takes place? Or are you repeating some mantra, or some words? Or, for the moment, you are completely silent. The beauty of that light on that water pushes aside all your problems, all your anxieties, everything else for a few seconds or a few minutes or for an hour, which means the self is not there. The self, the egotistic, self-centred activity, self-interest - all that is banished by the great beauty of a cloud, full of light and dignity. At that moment, the self is absent. So, does not beauty exist when the self is not? Don't agree with it, nod your head and say, 'Quite right, how marvellous!' - and then go on with your ugly ways. Go on with our selfishness, self-concern, and then talk logistically or theoretically about beauty. Beauty is something that must be perceived and not held in the mind as a remembrance. So, beauty is something far deeper, much more profound and extensive than the mere picture, a design, a beautiful face, or graceful manners. There is beauty only when the self is not. That is the first thing that is required in understanding what is a religious mind.
18:06 Also, in enquiring into it, one can see it must be a global brain, not a provincial brain, not a sectarian, limited brain, it must be global, understanding the vast human, complex problems. That is, a holistic mind, a brain that comprehends the whole of existence. Not your particular existence, your particular problems, because everywhere you go, whether in America, Europe, or in India or Asia, we human beings suffer, we human beings have so many destructive and creative problems. We are lonely people, we are anxious, fearful, seeking comfort, unhappy, sad, depressed, elated - the whole human existence is this, with their occasional joy, their pleasures - sexual and so on. So, to live with this feeling of wholeness - do you understand all this? Are you being mesmerised by the speaker? Are you sure that you're not being overwhelmed by words? A brain that is holistic is concerned with the whole of humanity because we're all alike, similar, whether we live in America, or in England, or in France, or in Italy, or in this country. We may express it differently - different gods, different angels, but we human beings suffer, whether you suffer, or an American suffers, or the European, or the Russian, or Chinese - we all suffer, it's common to all of us. Therefore, a religious brain is concerned with the holistic way of living.
21:42 And also, we must find out for ourselves what is the relationship between nature and each of us. That's part of religion. You may not agree but consider it, go into it. Have you any relationship with nature, with the birds, with the water of that river? Not that the river is holy - all rivers are holy, getting more and more polluted. You may call it Ganga, or the Thames, or the Nile, or the Rhine, or the Mississippi, or the Volga, but they are still rivers. What's your relationship with all that? With the trees, with the birds, with all the living things which we call nature. Aren't we part of all that? So, aren't we the environment?
23:07 I wonder, am I talking nonsense and you're listening casually? Does it mean anything to you, all this? Or I'm a stranger from Mars talking about something with which you're not really related at all. Does it mean anything all this? It's up to you.
23:42 Questioner: We have a relationship with nature but unfortunately...
23:47 K: What, sir?
23:49 Q: We have relationship of exploitation with nature.
23:55 K: We have a relationship - I can't hear.
23:58 Q: A relationship of exploitation.
24:00 K: What, sir?

Q: Exploitation.
24:02 Q: Relationship of exploitation with nature.
24:06 K: Relationship of pleasure?
24:08 Q: Exploitation.

K: Exploiting. Obviously. That's nothing new. Nature has been exploited by man for thousands of years. They are destroying the forests, they are polluting the rivers, they are polluting the air, they are killing animals for pleasure, or for food. This has been going on for millions of years. So, when one asks, what's your relationship with nature, is it merely exploitation that you're interested in? Digging coal, getting gold out of the earth or finding diamonds, or cutting down trees to build houses? Is that your only relationship with nature? If you have no relationship with nature, have you any relationship with your wife, with your husband, with your neighbour? Have you any relationship at all? Have you enquired into that? Oh, Lord! Isn't that part of religion, to find out what is true relationship?
26:00 You all look so dazed, are you all asleep or what? I don't know why you sit here.
26:20 Let's enquire what is relationship. To be related to another. Not only with nature, with all the beauty of the earth, but also, what is relationship - what's your relationship with the speaker? What's your relationship with your neighbour, with your wife, with your daughter, with your husband? Have you any relationship? Have you ever asked this question? When you say, 'Yes, she's my wife', or my husband, or my girlfriend - what does it mean to be related? How can there be a relationship with another, however intimate or not, when each one of us is pursuing his own way? The husband goes to the office - God! - aren't you all familiar with all this? God, lummy! The husband goes to the office from nine to five - working, sweating, being bullied, insulted, adding up figures or being bureaucratic, or ambitious, seeking more money, or a higher position, concerned with his own activity - aren't you doing that? No? And the wife either is cooking, bearing sex and children, or goes to an office, too. So, husband and wife are running in parallel lines - perhaps they meet in bed - don't be shocked, or occasionally or daily quarrel, nagging, bullying each other, 'She's my wife, my husband, don't look at anybody else'. Jealousy. This is your life. So, where is your relationship with your wife when each one is pursuing his own line of thought and ambition and desires? In that, is there any love? Oh, for God's sake, what am I talking about? Is there love in life, in your life? If there is no love, there is no religion. You may go to the temple three times a day, if you are a Muslim, pray five times a day, and worship all kinds of silly gods, but if there is no love, life has no meaning. So, we also have to find out what is love. Is love desire? Is love pleasure? Is love sorrow, pain, anxiety, jealousy, hatred? Or is love something totally divorced from all this?
31:24 You see, you hear all this, if you do hear at all, all this, and you know this is a fact, not an imagination, not something that thought has invented, and you will go back to your old life, to your old ways. You say, 'It's too difficult, we cannot live in the modern world with all this. Right? So, you carry on. Then what's the point of listening to all this? Have you ever thought about all these matters? Or is all this something totally new, somebody talking in Greek? So, let's proceed. At least some of you will give attention to what is being said. So, a religious mind, or religious brain is that which has a great sense of beauty. Beauty is truth, beauty is morality - how you behave, how you talk, how you walk. Beauty is that which is eternal, everlasting, beyond time. Also, there is beauty in relationship, not attachment. There is no beauty in attachment. Do you understand this? Probably, you will repeat this, say, 'Beauty has no attachment, love has no attachment'. You will repeat it, and it becomes a slogan. You think by repeating you will reach heaven. It's quite funny, isn't it, all this?
34:32 So, a religious brain has this quality of beauty. Also, it implies a relationship that is true, that is real, not selfish, not limited. I may love my wife, but that doesn't mean I only love my wife. I doubt if you love your wife. You are all so... Again, without love, there is no religion. Love has compassion. Where there's compassion, there is intelligence, not the intellectual, cunning intelligence of thought, which is limited. Where there is love, compassion, there is limitless intelligence. When there is that intelligence, whatever it does is right, correct, precise.
36:11 Also, as we said, most human beings are frightened. When there is fear, there's no beauty. So, can human beings be free of fear? We went into it briefly yesterday morning. As we said, fear is time and thought. Just to look at it, not ask how to stop time and thought - it's impossible, you can't stop time and thought, but you can observe it. Do you understand what the word 'observe' means? Oh, good Lord! Have you ever observed, looked, looked at your wife? Have you ever done it? You shake your head, sir, all the time. Have you ever looked at your wife?

Q: No, sir.
37:46 K: Now you stop shaking your head. I'm glad. Have you ever looked at a tree, the clouds, the rivers, the child on the road? Have you ever looked at this, observed it? So, one has to enquire into what is observation. Sir, please. To observe without prejudice, without opinion, without any judgment, without any value - just to observe. To observe how you sit. To observe your own thoughts - not condemn your thought, right or wrong, 'I shouldn't think this, this is an ignoble thought, this is a noble thought' - just to observe your thinking. To observe the way you dress and so on. When you so observe your fear, not condemn it, not run away from it or transmute it to something else but just to observe it. In that observation, you bring all your attention in that. Observation means complete attention. Can you so observe? Observe a tree completely, listen to the sound of the breeze in the tree, the birds fluttering, landing on the trees, calling of an evening - just to listen, to observe. When you do that, the implication in that observation is that you bring all your attention to it. It's like focusing strong light on something. Then that very light, that very flame destroys that which is turned on. You understand what I'm saying? Lord! Will you do it or just shake your head and carry on? If you give your whole attention to fear, then you will find fear goes completely. But if you try to escape from it, try to run away, try to avoid it and say, 'How terrible to be afraid', then that activity is lacking attention. But when you give your complete attention, it is like turning on a great light. Then the whole pattern of fear is shown, the beginning and the ending of fear.
42:16 And attention is not something to be practised. Have you noticed how we are becoming mechanical? Does this interest you? Have you noticed, in yourself, how your brains are becoming mechanical? You repeat, don't you? You are traditionalists, aren't you? And where there is tradition, in this limited sense or in extensive sense, it's constant repetition. You get up in the morning at a certain time, go to bed at a certain time, repeat, repeat, sexually, repeat, repeat, repeat. Are you acquainted with computers, some of you? The modern computer does almost everything the human brain can do. It's a machine, put together by thought. And that machine, mechanical intelligence, in certain ways, is far superior to the human intelligence. It can calculate, remember on a little chip, a million memories. You people don't know. And the computers with robots are building cars. They can write poems, paint, do extraordinary things. I won't go into all that, that's a different matter.
44:50 So, our brains are becoming... are mechanical. This is a fact. You are a Hindu, you repeat that everlastingly, or you're English or French, or this or that. So, our brains have become mechanical. And, as we said, thought is limited. And to find out for ourselves the limitations of thought and go beyond it, not imaginatively, fantastically, or romantically, but actually find out - that's part of religious activity. We have to do certain things mechanically. All our responses, biological and nervous responses, are mechanical. I say something to you. You call me a fool, I react. Or you put a pin into me and I react. That's mechanical, that's natural. Not when you call me a fool and I call you another. That's based on not... That's partly mechanical, too. But to be aware of all this. Not practise. You understand? You know this - oh, for God's sake, are you are all so childish? To pay attention to your toe and gradually become... - don't some of you do all these kind of tricks? No? 'Awareness', it's called 'practising awareness'. You are smiling, some of you. Can you practise awareness? If you do, it becomes mechanical. When you kind of sit down and concentrate on your toe, and then from your leg and all the rest of it, your breath - it's a kind of monkey trick. I'm not insulting you, please. Practise for 12 hours a day - think of what's happening to your brain. You are becoming dull. Your brain has got extraordinary faculty. Look what they have done, they have gone to the moon. It's the activity of the brain. The extraordinary surgery that's going on, transforming hearts and livers. The brain has the capacity, immense capacity. What they have done in the technological world - incredible. We were at one - oh, I won't go into this, it doesn't interest you.
48:57 So.
48:59 But if you do, if the brain becomes mechanical, then that mechanical attitude limits the activity and the faculty of the brain. It becomes conditioned, limited. And where there is limitation, there must be conflict. Don't you know all this?
49:39 Would you like to discuss conflict? Why human beings live perpetually in conflict, perpetually have problems. Have you gone into it? Shall I, also, sit like you, apathetically, and just listen, casually? Why do we live in conflict? What is conflict? Your lives are in conflict, aren't they? Honestly, be simple. Aren't you in conflict, sir? Aren't you? Be honest, simply, for once. Why? What is conflict? Opposing desires. Right, sir? Opposing demands, opposing opinions - I think this and you think that. Right? My prejudice against your prejudice. My tradition against your tradition. And deeper still - my selfishness against your selfishness. No? Yes? My meditation against your meditation! My guru is better than your guru. God! So, there is this contradictory process going on in us, which is the dualistic attitude towards life - the good and the bad. Right? Have you ever enquired whether there is a relationship between the good and the bad? Is all this something new? I'm asking you, gentlemen and ladies, is there a relationship between the good and the bad? That's duality - you understand? - hate and not hate. Let's take one thing, violence and non-violence. Is there any relationship with violence, and a brain that has no violence? You understand? Is there a relationship between the two? If there is relationship between violence and that which is not violent, then that relationship implies a connection between the two. Right? You understand what I am saying? If there is a relationship between violence and that which is not violent, then one is born out of the other. Right? I wonder if you see this. Do give your mind to this, for a while, will you? Two opposites, violence - or if you prefer - envy and not envy. Right? If there is a relationship, if envy has a relationship with non-envy - right? - then one is born out of the other. Right? Is this clear? Is this clear, sir?

Q: It is.
54:50 K: Are you quite sure? Look, sir, if love is related to hate or to jealousy - that's better, let's take a very ordinary, daily fact. If love is related to hate, then it is not love, is it? Is it?
55:28 Q: (Inaudible)

K: I beg your pardon?
55:32 Q: One's presence is totally absence for other.
55:37 Q: It's the absence of the other.

K: What?
55:41 Q: She says in love there is the absence of hate.
55:45 K: That's just an idea. For God's sake, don't say things that you don't know what you're talking about. God! Look, sir, if violence is related to that which is not violent, violence is still part of that which is not violence. Do you understand some of this? Violence is entirely different from that which is not violent. If you see the fact, then the conflict ceases. Look, if I see that I am blind, I accept it. I can't keep on struggling - 'I must have more light, I must see' - I'm blind. But if I don't accept it and say, 'I must see, I must see', then there's conflict. You understand this - a very simple fact. I accept I am blind. Then, that acceptance that I am blind, the fact that I'm blind, I must then cultivate different senses. I can feel how closely I come to a wall. Seeing the fact that I'm blind has its own responsibility. But if I constantly say to myself, 'I must see, I must see', I'm in conflict. This is what you're doing. If I accept that I am dull, if I accept that I am dull, not because I compare myself with you who are clever - you understand what I'm saying? I only know dullness through comparison, don't I? I see you, very bright, very clever, intelligent, blah, all the rest of it, and I say, 'Compared to you, how dull I am'. But if I don't compare, I am what I am. Right? Then I can begin from there. But if I'm all the time comparing with you who are bright, intelligent, nice looking, capable and all that, I'm in perpetual conflict with you. But if I accept what I am, I am this, and from there, I can begin. Do you see this?
59:14 So, conflict exists only when we deny the actual fact of 'what is'. Look, I am this. but if I am trying all the time to become that, I am in conflict. Right? But you are like that because you all have a psychological becoming. You all want to become holy, saints, or business people, or meditate properly. Don't you? So, there's an end to conflict only when you realise the fact and not move away from the fact - I am violent, but when I pretend not to be violent, conflict begins. Right? Will you stop pretending and say, 'I'm violent, let's deal with it'. When you have toothache, you go to a dentist, do something about it. But when you pretend, 'I have no toothache'... So, conflict ends when you see things as they are, not pretend something which is not. It is a much more complex problem, conflict. We won't go into it much deeper.
1:01:09 So, we are saying, as this is the last talk here - last discussion, rather, or communication - we ought to talk, briefly, about sorrow and meditation. Man has lived with sorrow from the beginning of time. Man has suffered, he is in sorrow, and nobody has faced the fact, asked whether sorrow can end. Your sorrow. You understand, sir? If I have lost a son, or a child whom I love or have affection for, I suffer. Don't you suffer? Is this something strange to you?
1:02:24 Q: No.

K: What do you do about it? No, sir, this is a serious question, I am not trying to harass you, but we suffer and we go on suffering. Right? We never ask whether suffering can end. When you suffer all the time, your brain becomes dull, your life becomes dark, ugly. When you suffer, you can't love. So, can you find out whether sorrow can end? Sorrow, part of sorrow, is self-pity. Isn't there self-pity in sorrow? That means you are concerned about yourself. I've lost my son, in whom I've invested a lot of money. My son, and he dies. I am becoming old, nobody to look after me. I hope my son will grow up and look after me. Don't you know all this? And he goes, he dies and I suffer. In suffering, there is loneliness, attachment, feeling that I have lost something which can never be replaced. And loneliness is emphasised, brought into my consciousness, directly. All that is part of suffering. So, can all that end? Can you end your attachment - to your gods, to your beliefs, to your faith, to your house - attachment - you understand, sir? Can you end it? That's what death means, doesn't it? Death means the ending, not the continuity, next life, that may be a theory. If you like theories and that gives you comfort, all right, but there is nothing real about theories or beliefs. What has reality is your attachment to your family, to your belief, to your gods, to your tradition. And death comes along and says, 'Wipe it'. Right? Can you, while living, be free of attachment - to your guru, to your belief, to your bank account, if you are lucky or unlucky enough, to have a bank account - can you be detached, free of all attachment and live in this world free of attachment? Can you? That means living with death all the time. Oh, you people don't know anything about this. Not 50 years later or frightened of death. The question of death is too complicated, and we have no time this morning. But death means not only biological, physical ending of the organism, but also, to all the memories, the attachments, to your reputation, your fulfilment - that all ends. So, can you live with death? Not commit suicide - I don't mean that. Live with death, ending, every day, all the things that you have psychologically accumulated. That requires tremendous care, attention to every thought, so that you are living all the time with that shadow, then you have immense vitality. Not to do more mischief, not to get more money, more fame and all that rubbish, but a brain that becomes extraordinarily alive, free.
1:08:54 And also, we ought to talk for a few minutes about meditation. You want to talk about it? Are you sure? Because I'm going to say that your meditation is nonsense. What's the difference between a man who wants to accumulate money, working, working, getting richer and richer or poorer, whatever, working day after day to be rich, famous, as a politician, as guru or something or other - what's the difference between that and practising daily to become something, to achieve enlightenment? What's the difference? Is there any difference? The man who pursues, day after day, to acquire money, position, status - status, as a big man, reputation, works, works, and the other man who says, 'I'm going to meditate, to achieve something or other. What's the difference between the two?
1:10:25 Q: Nothing.

K: None. Then why do it? Sir, don't agree with this, it's a very serious subject. Don't play around with this. I say conscious meditation, deliberate meditation, which means daily practice, daily repetition of a mantra, all that is like any other business, like any other activity. Nothing nobler about it. Deliberate, conscious practice, following a system, repeating some words, in order to pacify the mind to become quiet, pay attention, is like any other man, who says, 'I must have status'. So, we are saying - please, listen carefully - that any deliberate, conscious meditation is no meditation at all. Do you like what I am saying? No, you don't! So, we have to find out what meditation is, which is not deliberate action, sitting in a certain posture, breathing regularly and following a system. Have you observed what happens to your brain when you do all this? It becomes more and more mechanical. You so easily agree, but you don't really agree at all. You just play with words.
1:12:53 So, there is a meditation which is totally different. If you put aside the deliberate activity of meditation, which is to say, 'I will do this' - meditation is not the activity of will or determination. Right, sir? So, is there a meditation which is not all this? We are saying there is. Totally different, because this is all rather immature, rather obvious. You have practised, practised for generations this kind of meditation - where are you at the end of it? Right? Where are you? On the contrary, your brains have become extraordinarily dull. So, we are saying there's a meditation, meditation implies... a state of the brain in which there's no measurement. Understand? No measurement. That means no comparison, that means no becoming. You don't become enlightened. That's a horrible idea, 'I'm going to become enlightened'. That's a reward. You understand? 'If I do this, I'll get rewarded. If I don't do it, I'll get punished'. That brings in another thing - we live on reward and punishment.
1:15:29 Sir, after all, to have great silence, and that silence is not brought about by deliberate, purposeful activity. Without having a silent brain, there is no meditation. Meditation is giving attention to everything daily, to everything that you do. You begin there. How you're dressed, how you talk, how you eat, how you walk - pay attention to all that. As you pay attention, you will know what it means to give complete attention. That is, to observe, to watch, to listen, thereby you become highly sensitive - not become - you're highly sensitive when there is attention. And that's why beauty is important.
1:17:20 Right, sirs.
1:17:42 Q: Will death grant me automatically freedom from pain and sorrow and attachments when I die? Will death grant me automatically freedom from pain and sorrow and attachments when I die?
1:18:03 K: I don't understand.
1:18:08 Q: Will death automatically grant me freedom from pain and sorrow?
1:18:15 K: Who are 'you'?

Q: He is asking.
1:18:19 K: Who are 'you', sir? Are you different from sorrow? Are you different from your anger? Are you different from your greed? So, if you end your greed now, that's part of death. Are you different from all this? Then?
1:18:50 Q: Suppose I'm unable to do that just now, then I die...
1:18:57 K: No, no, that's a wrong question. You are saying, 'If I don't do it now...'
1:19:06 Q: I am unable to.
1:19:09 K: Yes, same thing, sir. Are you unable?
1:19:22 K: When you have toothache or pain, you go to the dentist, don't you? You don't say, 'I'm trying to go to the dentist'. No, sir, you're all playing with words.
1:19:40 Sir, we have the idea, a concept, a tradition that I am different from my anger. I am the atman, all that kind of stuff, I am different from everything, I am the watcher. Right? I am the controller. As that gentleman points out very clearly, if I don't do anything now, that is, I won't do anything about my attachment, I won't do anything about my anger, envy, will death end all that? That's his question - right, sir?
1:20:35 Q: Yes, sir.

K: Yes, sir. That means, if I don't stop all that now, I will be like this tomorrow, won't I? I will be like this till I die. Right? Then what happens after that?

Q: That I don't know, sir.
1:21:08 K: As you don't know, why don't you do this first? Do you understand my question, sir? You don't know actually what happens after death. You may believe in reincarnation, you may believe in the future. You may believe... Sir, please, I'm an ordinary person.
1:21:33 Q: It may be total annihilation.

K: May be.
1:21:39 Q: I don't know.

K: You don't know. So why not begin now? If I don't know what I am going to be in a year's time - I may die, and if I am going to die in two years' time, why not begin now, which means don't be attached. Can you, will you? Not try. Do it!
1:22:23 This is our trouble. You always say, 'I am going to try'. You don't say that when you're hungry, when you're sexually demanding, you don't say, 'I'll think about it'. So, sir, don't play with this kind of thing.
1:22:53 Q: So, I have to become a dead body just now?
1:23:16 K: Do we realise what our life is? What is your life, sir?
1:23:24 Q: Hunger, anxiety, fears.
1:23:27 K: All that - why not end it now?

Q: I can't end hunger.
1:23:33 K: I never said - those are biological demands, but psychologically - anger, envy, jealousy, hate, attachment - can't you end all that? Of course, one can. Then, do it! Talk to your wife or your husband, to your neighbour, gently, quietly, with affection, with care. Sir, you make me cry! You don't listen to all this.
1:24:21 Well, sirs, shall we sit quietly, for a few minutes?