Krishnamurti - Do you lead a life of hypocrisy?

Krishnamurti Subtitles

RV79DS2 - Do you lead a life of hypocrisy?
Rishi Valley, India - 19 November 1979
Discussion with Students 2

0:00	This is J. Krishnamurti’s second discussion with students at Rishi Valley, 1979. (Sound of harmonium)
0:19	Krishnamurti: I thought I was going to be... harmony that was going to accompany me. (Laughter)
0:27	K: I’m sure you’re bursting with a lot of questions about hypocrisy. Before we go into that, do you know what religion is? The meaning of that word, not all the nonsense that goes on all over the world in the name of religion: all the temples and all the priests, their rituals; all that is not religion. So first if we can examine the word, the meaning of the word: it comes from Latin, religere, which means to bind. But I believe now they say, etymologically, that it means ‘to consider, to attend, to meditate, to gather together diligently, giving all your attention to it.’ That’s part of, generally, the meaning of the word. Similarly, hypocrisy, the word, means ‘to act on the stage’ - the root meaning. You understand? You’re following this? The meaning of the word hypocrisy means, from Greek, Latin, and the meaning of that, is ‘to act on the stage’; that is, ‘to feign, to pretend that you are somebody else’; that's what happens on the stage. That is the root meaning of that word. Having understood that meaning, do you lead a life of hypocrisy? Come on, sirs. You understand? Pretend to be other than what you actually are. I may pretend that... because I am something or other, actually I may be something quite different from what I pretend. You understand? Do you understand what I’m talking about? Do you understand the English? It means ‘to pretend, to feign, to act other than what you actually are.’ You got very excited the other day about eating meat. Right? Apparently food is very important to you, and taste. You didn't give the same attention to anything else. Right? When you mentioned food you got terribly excited. Which means what? That you are a slave to taste. Right? You’re following this? What you like is more important than the consequences, the result of the dependent... the result of what happens. You may like meat, to eat meat, but you don't follow the sequence of it. You understand? Somebody kills the animals and you eat it. Right? Right? Why don't you talk about it? Now, is that right? If you killed the animal yourself, would you eat it? Go on, sir, you all shouted the other day. Would you eat it? If you had to go and kill that goat, or that pig, or that cow... Oh, I forgot, you’re all Hindus; you don't kill cows, do you? No, but you eat the... cows. So would you do it if you had to do it yourself? You wouldn't. So let's find out what hypocrisy means. That is, to pretend that which you are not; to feign, to assume, to put on a mask and say, ‘I am the mask,’ as they do on a stage when they act. They pretend to be Hamlet, they pretend to be that which they are not in daily life. That is the real meaning of that word – right? - to act on the stage. Which means you are Sita, Rama, or whatever the... Hamlet, any of your heroes you play. So hypocrisy means that: say one thing, do something quite the opposite. Right? Go to the temple and do all that kind of circus there... (Laughter)
7:43	K: ...and do something exactly opposite. Right? If that is understood very clearly, that as long as you are not expressing yourself but pretending to be something else you are a hypocrite. Right? Have you understood that? Are you? Do you say something and do the opposite? Come on, sirs. You’re going to ask me a lot of questions, aren't you? So what do you say?
8:36	Questioner: Sometimes, sir.
8:39	K: What?
8:40	Q: Sometimes we are hypocrites.
8:44	K: Sometimes we are hypocrites, other times we are not. Is that it?
8:53	Q: Yes sir.
8:54	K: Do you know when you are a hypocrite?
8:57	Q: Yes sir.
9:00	K: Why? Why are you then pretending to be something other than what you are? Why? Pressure of your parents? Pressure from your society? Pressure from your teachers? Pressure by your friends? Hm? Go on, sir, face it; look at it. Say, for instance, your father may want you to be engineer, because his family, his father or his grandfather have been engineers; and the father tells you that you must be an engineer; or a chemist, or an architect, or whatever it is, and you want to do something else. Right? You want to be, I don't know, an artist, a mechanic. Now, in accepting the pressure of your parents, are you being a hypocrite? Go on, sir, tell me.
10:36	Q: Yes sir.
10:39	K: So what will you do?
10:45	Q: You have to tell them what you want to do.
10:51	K: You tell them what you want to do, and will they allow you to do what you want to do?
10:56	Q: They may not.
10:58	K: Then what will you do?
11:00	Q: Then do what you want to do and don’t do what they want you to do.
11:07	K: Then you will do what you want to do against their wishes. Is that it?
11:12	Q: If it’s something that you really want to do.
11:16	K: I’m asking you, if you really want to do something, to be an expert horticulturist, that is, expert in flowers, the trees, the rivers, the earth, the beauty of the land and all that that, environmentalist, and your father wants you to become a lawyer, will you become a lawyer?
11:46	Q: Not because he wants me to.
11:55	K: No, if your... you haven't understood my question. If your father wants you to be an engineer, and you want to do something else, will you stand by what you want to do, in spite of what your father says?
12:14	Q: Yes.
12:18	K: You’re saying yes? Come on. Will you? Sir, you talk; go on, tell me.
12:34	Q: Sir, I will stand for what I like to do.
12:39	K: That means you will go against your father.
12:42	Q: That's right.
12:44	K: Right? Will you?
12:46	Q: Yes, I will.
12:47	K: You are quite sure?
12:48	Q: I’m quite sure.
12:50	K: Do you know what it means?
12:52	Q: It means breaking away from my father and leading a totally different life.
12:56	K: That means you may be poor. Right? Will you stand up for something you strongly feel, against others who feel the opposite?
13:11	Q: Yes, I will.
13:12	K: Ah, not you only, but I'm asking all of you.
13:15	Q: Yes sir.
13:16	K: You’re all sixteen, seventeen and eighteen. Will you stand up?
13:21	Q: Yes sir.
13:23	K: Ah? Or be like monkeys, following the same line. I know you don't like the word monkeys. (Laughter)
13:39	K: So what is education? To educate, to cultivate, to encourage your capacity, your skill, your endurance, so that you are a total human being, not just a mechanical lawyer, or a business man; to have a good mind.
14:14	Q: What do you mean by it, sir, 'a good mind,' sir?
14:21	K: Good; I'm glad you asked me. First, let's look at the word good and mind, shall we, the two words. What do you mean by good? What do you mean by good? That which you like?
14:45	Q: (Inaudible).
14:47	K: That which pleases you? What? You call that good?
14:51	Q: That’s what we generally consider as good.
14:58	K: No; I’m asking you what not people generally consider; what do you consider to be good? Go on, you’re all... don't look at me.
15:17	Q: Sir, something which is not against the society.
15:21	K: You come over here. Come and sit down.
15:34	Q: Something which isn't against the society.
15:38	K: Something which is not against the society.
15:42	Q: Yes.
15:43	K: Wait a minute. He says, ‘Something which is not against society.’ Right?
15:50	Q: Yes.
15:52	K: And you call that good.
15:54	Q: Yes sir.
15:57	K: Society says, ‘Go to war and kill people.’ Go on; is that good?
16:08	Q: Well, under the circumstances...
16:11	K: Ah... (Laughter)
16:14	K: (Laughs) Good doesn't change according to circumstances. Good is good, whether it is good in India, good in Europe, good in America, or good in Russia or China, good is good.
16:32	Q: Yes sir.
16:33	K: Ah? Which means what? Society says, ‘Kill.’ Society says, ‘It doesn't matter what you are; you can be greedy, you can be vicious, you can be violent, but conform to the pattern.’
16:50	Q: Yes sir.
16:52	K: So I’m asking you, and all those gentlemen up there, and girls who think they are seventeen, eighteen and very independent, what they consider to be good. Think; use your brains; find out.
17:12	Q: Sir, I looked up the word because I was interested in doing so and I found that it means ‘well put together.’ (Sound of K patting the cushion)
17:47	K: We’re old friends. (Laughter)
17:51	K: I mustn't hold hands with a girl. (Laughter)
17:57	K: Is that all right?
18:03	Q: (Inaudible).
18:05	K: Now, what do you consider good?
18:09	Q: Sir, I think the dictionary meaning is right because I think it means something which is well put together, something which is in harmony with the surroundings.
18:20	K: Now, do you know what the meaning of that word good... good?
18:26	Q: Yes, well put...
18:30	K: The meaning of the word; not what you think it is but the meaning of the word itself. You don't. Will you go, after the meeting, find out from a dictionary what that word means?
18:52	Q: Sir, I looked it up in a dictionary.
18:56	K: Good.
18:57	Q: Because I was interested in looking it up.
18:59	K: Now, what does it say?
19:02	Q: It originally meant ‘well put together, fitting.’
19:10	K: Yes; well put together, fitting, harmonious, complete, whole. Right? Now, so good is that which is harmonious. Right? Now, are you good? No, don't look at her; I’m asking all of you. (Laughter)
19:43	Q: We don't know ourselves, sir. .
19:47	K: You don't know about yourself, therefore you cannot answer that question.
19:53	Q: Yes.
19:54	K: Right. Right? Ah?
19:57	Q: I know I’m not good, because I’m not totally clear about everything.
20:03	K: No. Clarity is not necessary to be harmonious.
20:09	Q: But sir, if I’m...
20:12	K: Ah, listen; you haven't listened; you’re already off on your own ideas. That is, you said, ‘I am not clear.’ Right? I said, I replied clarity does not necessarily mean to be harmonious. I can see very clearly – hm? - I can think somewhat clearly, but it may be not harmonious. Right? Think it out. So good means to be harmonious; to feel, to think, and to be whole, not broken up. You understand? Ravi, do you understand that?
21:19	Q: But harmonious with what?
21:23	K: I’m going to tell you. Harmonious... harmony doesn't mean with what. Being in oneself harmonious.
21:28	Q: Sir, sir, if... when being harmonious, you’re contradicting something.
21:33	K: That's right.
21:35	Q: It doesn't mean you are not good.
21:39	K: No. If you live a life which is contradictory - right? - self-deceptive, which is not consequential, logical, sane, then you are not good, you are not harmonious. Right? So their question was, this boy's was: ‘I don't know myself, therefore I don't know how to be harmonious.’ Right?
22:19	Q: Yes sir.
22:21	K: Right? Now, how will you find out about yourself? Please, this applies to all of you - the old, the young and the... who are... those boys and girls who are playing.
22:35	Q: Sir, when people talk about... (inaudible).
22:39	K: What?
22:40	Q: When someone tells you you’re good, you accept the view that you’re good...
22:46	K: Would you speak a little slower?
22:47	Q: If somebody tells you you’re a good person, you accept that view about yourself. You never know yourself.
22:58	K: No, lady... Look, we were asking, this chap asked - you didn't listen - this chap asked, ‘I don't know myself, therefore I cannot be good or bad, harmonious or disharmony.’ Right? So he said, ‘I must know myself.’ Right? Now, how am I to know myself? How are you to know about yourself? Come on, sirs.
23:29	Q: By looking into yourself, sir. By...
23:34	K: Now, how will you look into yourself?
23:40	Q: By observing your actions and your thoughts, sir.
23:43	K: By observing your actions. Right?
23:45	Q: And thoughts.
23:46	K: And thought. Now, are you capable of observing it?
23:51	Q: Say, for example...
23:53	K: No, no, no, don't take the... Listen to what I have to say first. (Laughs) I asked you a question: Are you capable of looking at yourself, your thought?
24:08	Q: Sir, if you're not carried away by our own problems, then... (inaudible).
24:21	K: I asked, sir, how will you know about yourself?
24:30	Q: Sir, to be conscious about yourself.
24:37	K: Good Lord. To be conscious of yourself. Now, what does that mean? Think it out, think it out. To be conscious of yourself - what does that mean?
24:49	Q: To know all your actions, sir.
24:53	K: Which means to know how you are sitting, whether you are fidgety, whether you are not listening, what you are thinking, what you are feeling - to know. Right?
25:13	Q: Yes, sir; without any thoughts about it.
25:16	K: No... That's right. To observe yourself in a mirror. You understand? Now, I’m going to explain; I’m going to explain. How can you observe yourself? You must have something to look at. Right? This is...
25:35	Q: Sir, you can look at in action your thoughts.
25:40	K: Now, actions and thought. How do you look at them? You are thinking now. Right? At least, I hope you are thinking. Now, how do you look at your thinking?
26:02	Q: Sir, when you are thinking you can't look at them. After you think, then you remember what you thought.
26:12	K: That's right. Now, careful now; you've said something. Look into it carefully. You remember after a thought has happened. Right? Right? That's what you said. You don't watch the thought as it is happening, but only after it has happened. Right? Right? Now, can you watch thought as it is happening, not after it has happened?
26:43	Q: Sir, the thought gets disturbed...
26:45	K: Slowly... Did you listen to what I said? I said can you watch your thinking as it is happening.
26:58	Q: Then thought gets disturbed.
27:04	K: Ah?
27:07	Q: Then you can't think... you can't continue thinking.
27:11	K: You can't continue looking at it?
27:12	Q: You can't continue thinking; the thought gets disturbed.
27:18	K: I’m asking you to look at your thinking as it is happening. Now, wait a minute; wait a minute. I’m asking you a question. Right? Do you listen to the question? And if you listen to the question, which is: can you observe, look, see the thought as it comes, thought as it arises, as it comes into focus?
27:58	Q: Sir, but there are so many thoughts coming into our minds, so how do we look at each, sir?
28:06	K: That's right. There are so many thoughts arising, how can you look at one thought? Right? Why do so many thoughts arise?
28:15	Q: Because you’re conscious of yourself.
28:19	K: Ah?
28:20	Q: Because you’re conscious of what's happening. You’re conscious... (inaudible).
28:25	K: You didn't listen. I said why do you have so many thoughts, all jumbling, you know?
28:37	Q: Because you’re confused, that’s why you have so many thoughts.
28:46	K: What?
28:47	Q: Because you’re confused.
28:48	K: Because you are... No... when you are listening to me, don't you have dozens of thoughts in your mind? Or only you’re listening, therefore no thoughts. Is that so?
28:57	Q: No sir.
29:00	Q: No.
29:01	K: No. I’m asking you, therefore, why do you have so many thoughts?
29:07	Q: Because our minds aren't steady, sir.
29:11	K: The lady... girl says we don't have a steady mind. That's not an answer.
29:18	Q: Because of thought.
29:21	K: Without a... No, you're not answering my question.
29:26	Q: Sir, we have so many things to think about. (Laughter)
29:33	K: So many thing... No, you're not... You see, you're playing a game with me. (Laughter)
29:42	K: I don't want to play your game. I want to find out why one has so many thoughts.
29:51	Q: Because of memory, sir.
29:54	K: No. Find out, sir; think it out; don't just wait for somebody else to tell you; find out why you think about one thing, then the other, then another, then another. Why? Now, wait a minute. Do you play a game called association? Ah?
30:23	Q: No sir.
30:26	Q: No sir.
30:29	K: Ah? (Laughs) Say for instance, I say rose - what comes to your mind? Immediately.
30:39	Q: A flower.
30:40	K: A flower. Then what...? Then what... what's the next... what, when you... I said rose - flower; then what?
30:49	Q: It comes, something, whether it's beautiful, or it's red, or something...
30:54	K: Beautiful. (Laughter)
30:56	K: You’re not playing the game.
30:58	Q: Okay. I mean...
31:01	K: I said flower. Quick answer. What is the response the moment you hear that word flower?
31:09	Q: Colour.
31:11	K: Colour. Then what's next?
31:15	Q: Smell.
31:17	K: Smell. Go on. You’re not quick. So that is called playing a game of association; that is, flower, thorn, scent, colour, grey, white - you follow? - and then you trace it back.
31:41	Q: Sir... (inaudible), sir.
31:43	K: You’ve got it? You can't miss it. Moment you play that game, which is one association after the other, it makes your mind very quick. You're all so... What's happened to all of you? You’re all educated, are you? Ah? Oh, good... Somebody is scratching, somebody is yawning, somebody is... You’re not learning, sirs; what's the matter with you?
32:20	Q: Sir, you associate everything with the last thing.
32:23	K: Ah, there's that chap. Come. (Laughter)
32:42	K: Don't look at me. Tell me, what is it you were going to say?
32:46	Q: We associate everything; the first thing which you... the thing, the thought, the first thought, with the last thought, and you come back to the first thought, therefore you’re not able to concentrate on anything because the first thing you think about the next, next, next... (inaudible) the last.
33:00	K: Now, I’ll show you. Did you hear what I said? Flower, thorn, smell...
33:05	Q: You are associating.
33:06	K: You are associating. So... and backwards, too.
33:11	Q: You’re not concentrating on anything.
33:16	K: No, you haven't... I’m telling you how to play a game. There is no need to concentrate. I... colour, rose, thorn, pain, doctor - right? – pill... ah, no; pill, doctor, pain, thorn, colour, rose. You understand? See what happens to your mind.
33:52	Q: It’s moving very quick.
33:54	K: Moves... You have to... Have you played another game, which is, on a tray, put a lot of things?
34:04	Q: (Inaudible).
34:06	K: Ah, ah... I am telling you, sir. (Laughter)
34:12	K: I am telling you. Which is, take a tray, put on it thimble, a needle, scissors - what? - tomato, flower, this or that, and you’re given ten seconds to look and repeat what you have seen exactly. Play that game. (Laughs) You understand? So it makes you quick observation, remembrance, and repetition, what you have seen, so that your eyes and all your attention is on that tray.
34:58	Q: Yes sir.
34:59	K: So that you are very attentive. Play that game some time, with a lot of you.
35:07	Q: I doubt if anybody will be interested, sir.
35:11	K: You doubt if anybody will be interested.
35:14	Q: Yes sir.
35:15	K: Why? They are dull?
35:17	Q: No, I’m not saying that, sir.
35:19	K: Why not? (Laughs)
35:21	Q: They will be interested in other games, sir.
35:22	K: They are interested in other games. Cricket?
35:26	Q: Yes sir.
35:28	K: Football? Basketball? Table tennis?
35:31	Q: Yes sir.
35:33	K: Badminton? Now, when you play table tennis, cricket, pay attention to what you’re doing, and you play ever so much better. Right?
35:46	Q: Yes sir.
35:48	K: All right. Now, we start again. I asked you what is good.
36:00	Q: I still maintain good is something which I like; which I like.
36:07	K: All right. You like to pull the butterfly's wings. Suppose. Is that good?
36:15	Q: In my opinion it is good.
36:19	K: To hurt somebody... Are you being clever?
36:24	Q: No sir; if you said that if I felt... if I felt pulling out...
36:30	K: No, you said, ‘Good is what I like.’ Now, you may like to hit me. Is that good? Ah?
36:43	Q: Perhaps not.
36:48	K: What do you mean, perhaps not? (Laughter)
36:53	K: (Laughs) Ah?
36:54	Q: Not good.
36:56	K: So look what you’re all doing. You are doing... you are saying, ‘What I like is good,’ which is the most thoughtless thing to say, because you don't see the consequences of it. ‘I like to kill, therefore it’s good. I like to eat meat, therefore it’s good. I like to be violent, it is good. I like to be angry, it is good.’ You follow? So are all these good? Go on, sir, exercise your mind, not your opinions.
37:45	Q: Sir, good is not something relative.
37:48	K: No, good is not relative.
37:51	Q: Yes. So what... if I... what I think is good, if it's not good for somebody else, obviously it's not good; I mean, totally.
38:00	K: No. It is not good to somebody else. Good is not relative. It is absolute. Right? Absolute means final; which is, to be completely harmonious. Anything which is not in yourself harmonious, is not good. Right? Now, are you?
38:27	Q: No.
38:29	K: No. So what will you do about it? (Laughs) I’m sorry to put you into a corner. Ah? Come on, sir, you are clever boys. So good, we said, is to live a... goodness is a way of life in which there is complete harmony between what you say and what you do, what you think and what you do - right? - never contradiction. You know what I mean, contradiction? Be angry, and say, ‘Oh, I’m so sorry, I’ve been angry.’ Never to get angry, never to be jealous. Or if you say goodness is to live a life of complete harmony - right? - and you are want to be good, because that’s the only way to live. Right? Then anything that is not contributing to harmony, in your life it doesn't exist. Will you do it?
40:05	Q: I don't think so, sir.
40:07	K: You don't think so. Why not? Hey, why not? You’re all... listen, you are all eighteen, nineteen, seventeen, tremendously independent. Come on, tell me.
40:26	Q: Sir, does it mean that one who is good is sensitive?
40:34	K: Yes. How can you be sensitive if you eat meat? Come on, sirs; somebody kills the animal and you eat it, and you say, ‘What? There is nothing wrong.’ He is violent, and you use his violence to satisfy yourself. Right? Is that good? So what will you do?
41:12	Q: Sir, maybe I wouldn’t like to kill it; I wouldn’t like to kill an animal and eat it, but I may be ready to have someone kill it and eat it. But there’s one thing behind it, sir, if you take it this way, if you leave them alive, they are going to eat the least thing; you said all the animals... you should eat the least.
41:34	K: Yes.
41:36	Q: And nearly all the animals eat the least.
41:37	K: Yes?
41:38	Q: So if they are eating the least and you also eat the least, there won’t be enough least left for you. (Laughter)
41:42	K: You would make an awfully good lawyer.
41:50	Q: No sir; it is true, sir.
42:00	K: The animal eats grass. So you eat the least harmful thing like cabbage, carrots, potatoes and so on. The animal eats the carrot, so it is killing the least, and you eat the animal, and you are killing the least.
42:24	Q: But you just now said you should not eat then least.
42:26	K: Ah?
42:27	Q: You said if you do not eat the least - I’m taking the supposition on that - you do not eat the least, then you are not killing the animals.
42:33	K: You are only killing the grass (laughs).
42:35	Q: No, you’re killing only the least; that is all the grass, cabbages, carrots and all.
42:39	K: So what are you trying to tell me?
42:42	Q: So if every... you are eating the least and so are the other animals, so in that case the least is getting finished very fast.
42:52	K: Yes. Oh, I see; I see.
42:54	Q: There’s no more least left.
42:55	Q: How do you grow it?
42:57	K: How do you what?
43:01	Q: Why would you grow the least... (inaudible)?
43:06	K: The animal... You know what the scientists are saying about this? A cow, you know, or a beef, or whatever the... occupies two or three acres, and the more there are these animals who are eating the land, the less for human beings, therefore they are trying to get rid of cows, not kill them; they say they are thinking about it - you understand? - because they are utilizing the earth unnecessarily. So they are saying cows, cattle may not be necessary, because this land is much more important for human beings.
43:50	Q: Yes sir.
43:51	K: Right.
43:52	Q: So we have to kill them.
43:53	K: No... (Laughs)
43:55	Q: To get rid of them; you said... the easiest way to get rid of them is to kill them.
44:06	K: No, don't breed them anymore. You know what they are... cattle in America, they occupy... there are thousands and thousands of cattle being killed every day, steaks and so on and so on; and they are saying that these thousands of cattle are taking too much land, which could be used for the cultivation of wheat and so on. You understand? Now, you are asking, a cow eats grass, and you eat the least harmful. So what is your next question from that?
44:53	Q: The next question is that both of you are taking the least... (inaudible).
45:00	K: So you will...
45:01	Q: Have to get rid of it.
45:02	K: Yes, you will use up the land, therefore don't have cattle.
45:07	Q: Yes.
45:08	K: Yes, that’s what I’m...
45:09	Q: How would you do that, I’d like to ask, because-
45:14	K: Sir, don't... I cannot answer you how to do that, but I have been told people who have got thousands of cattle in America, and in Australia and various parts of the world, they are now inquiring whether that land cannot be used for... not cattle to be killed and eaten, but for growing wheat. Because the population is increasing, you need more. That's all.
45:46	Q: Yes sir.
45:48	Q: Sir, does it mean that people who don't eat meat are very sensitive?
45:56	K: I asked the question, sir, are those people who eat meat, are they sensitive?
46:07	Q: Sir, you don't mean that people who eat meat are insensitive?
46:10	K: I'll show it to you; I told you. Do you eat meat?
46:13	Q: I sometimes eat meat.
46:15	K: Are you sensitive?
46:16	Q: I don't think I'm sensitive. But most of the time I don't eat meat. Logically I have to be sensitive.
46:29	K: Sometimes you eat meat. Why?
46:34	Q: There's no particular reason behind it.
46:36	K: No particular reason but you like the taste of it.
46:39	Q: Yes.
46:40	K: Yes. And have you followed, considered, when you eat meat animals are killed? And is that... to be sensitive will you kill an animal? No answer. So to be sensitive means not to be harmful - right? - not to injure others. I mean, how can a soldier, who is preparing to kill somebody, perhaps ten years later, how can he be sensitive?
47:25	Q: He can't.
47:27	K: No. So if you are killing something, will you be sensitive?
47:32	Q: No sir.
47:34	K: So be honest, for God's sake.
47:41	Q: Sir, if you’re killing the animal to protect yourself, are you being insensitive?
47:52	K: Are you being attacked by an animal?
47:54	Q: If you’re being attacked.
47:56	K: If. When you are being attacked by an animal, find out. (Laughter)
48:06	K: That's enough for this morning. So let’s... sit comfortably first. Be very comfortable. Are you comfortable? Now, wait a minute. Sit comfortably, close your eyes, and find out what you are thinking. Right? Right? Close your eyes. Find out what you are thinking, and why you are thinking. (Pause)
49:42	K: Right, sirs.