Do you know your life is in disorder?
What is the beginning of disorder?
2nd Public Talk, Rajghat
November 12, 1978
May we continue with what we were talking about yesterday morning? If I may, I would like to point out that this is not an entertainment, a something to be amused or entertained or that will give you satisfaction. We are exploring together into our human problems - our human daily problems. And if I may again point out, as we did yesterday, we are enquiring, investigating together. You are sharing in what is being said - neither accepting nor rejecting. We are together working, which means it's your responsibility to share in what is being said. It does not mean that you must agree, consent or be talked to. There is no authority in spiritual matters. It's very important to understand right from the beginning, at least while we are talking.
So, we are sharing together, thinking together - not what to think but how to think. And in the very process of that thinking together, investigating together we shall be able to find out for ourselves, if you are earnest, serious enough, exactly what we are, not have theories, suppositions, conceptual convictions. We are together enquiring. Our brains with which we think are very old, many million years old. And during those million years, a long evolutionary process, which our brain is the result, it has been conditioned. You must be aware of that. You must know it is conditioned: conditioned to danger, conditioned to various forms of security, conditioned to pleasure, conditioned to the various multiple forms of fear, conditioned to accept and live with sorrow, conditioned to accept the inevitable death. Our brains are conditioned and so our thinking, our thinking is the response of memory. Please follow this step, we are going to go into this step by step. Our thinking is the response of our memory. Our memory is the result of experience, accumulated knowledge of thousands and thousands of years and this memory, this knowledge is in the very brain-cells themselves - if you have investigated in yourself. And all our responses - sensory, intellectual, emotional, instinctual - are born out of this conditioning. That's inevitable, that is so.
Thought might imagine or think or project a sense of freedom. Thought might create a super consciousness, of which so many people are talking about and written that there is a super, higher consciousness, and it is still part of thinking, of thought. That's clear. Thought may think there is divinity in each one of us, but it is still the process of thinking and as we said yesterday, as thought is born of knowledge it is limited, all knowledge however extensive, however deep, however wide is always limited and so thought is limited. It may imagine it has got extraordinary capacities of width, depth and height but it is still, because it is born of thought, it is still limited. I think we made that very clear logically, rationally, sanely yesterday. There is no dispute about it. You can't argue back and forth. That is a fact, not my fact or your fact, it is so - our combined, our consciousness is based on knowledge, knowledge is limited and so thought is always, under all circumstances, is limited. Though it may pretend, assume the immeasurable, because thought is measure. Right? Is this clear? If it is not, please don't imagine that it is my opinion, the speaker's opinion or speaker's conclusion. If you investigate, if you look at yourself you will find out the brain is conditioned by knowledge.
And as we said yesterday, our brains, our consciousness which is part of our brain, part of our emotions, sensations, sensory responses, all that is our consciousness: the grief, the sorrow, the pain, the loneliness, the fear, the pleasure, the ache, the uncertainty, the confusion, the turmoil, the particular deity you worship - all that is contradiction in our daily life, is part of this consciousness. And so our consciousness as we know it, not imagined, not speculated, actually is in a state of constant confusion. Your life is obviously confused, a confusion. You may want to bring about order out of that confusion. But the fact is your consciousness, which is your life, your daily life is uncertain, confused, insecure. Right? That's a fact, not yours or mine; it is so. That as the sun rises and sun sets, it is a fact.
And we were asking yesterday, whether it is possible - we are discussing this together, you are not just listening to me, to the speaker, we are trying, we are actually taking a journey together. You understand this? Perhaps you are not used to it, or even have gone into this question of exploring, enquiring, searching, demanding, challenging, never accepting, because as we said yesterday and today, in so-called matters of the spirit, so-called religious life and the so-called spiritual existence there is no authority - either the Gita, the Upanishads, the Bible, the Christ, the Krishna, nobody, even your little guru round the corner. Because truth can only be found, come upon or for it to manifest itself if the mind is completely in order, absolute order - not relative but absolute. And that's what we are going to enquire. Is this clear? Clear to yourself, not verbal clarity.
There was a question raised yesterday by that gentleman who is sitting over there: is there a way or a perception without analysis, without so much explanation, the expanse of words, is there a direct perception instead of going through all this process of analysis, examination, investigation and so on? Perhaps some of you were here yesterday and you may remember it. We said there is a totally different approach to this whole problem of existence which is our daily life with all its innumerable problems, with all its complexities - the sexual complexity, the relationship with each other, the political situation, the immoral society that exists around us which we have created. The society in which we live is immoral and that society is made by each one of us. Because we are greedy, ambitious, competitive, brutal, violent so we have such a society.
And we were asking yesterday - would you mind stop coughing? If you must cough let's get it all over now. I'll cough with you. Because you cannot pay attention, this demands a great deal of attention, not concentration but attention. There is a vast difference between concentration and attention. Concentration implies compulsion. Get it over, sir.
Questioner: Those who have cough trouble should get out of the hall.
Q: Those who have throat problem should get out of the hall.
K: That's rather difficult. We are saying concentration is entirely different from attention. In concentration there is control. Haven't you noticed it? In attention there is no control. While you are attending, you are listening, you are perceiving and when there is that interest, which is, when there is interest there is intensity, there is passion - and your coughing and all that stops. All right, may I go on now? (laughter)
As we said, our lives are in confusion, which nobody can deny, it's a fact. And is it possible to bring about order in our life? And without order, which we are going to go into and enquire, any form of meditation is meaningless. That's clear too. You might sit everlastingly under a tree cross-legged, breathing properly, repeating some kind of silly mantram and when you do that without having your house, that is yourself, in order, it is utterly meaningless, without any significance. Which is again, a fact. So, we are going to find out whether it is possible - sir, would you mind sitting quiet? We are asking if it is at all possible to bring about complete, total order in our daily life. We are going to enquire into this together, we are not saying this is order and this is disorder. We are enquiring. That is, you must start with your own life, your daily occupational, sexual, business, whatever your life is, you start from there. You know, to go very far you must start very near. Right? That's what we're doing.
Now, the question yesterday was: must we go through analysis, exploration, enquiry or is there another approach to the whole problem? You understand that question? It was put yesterday and we are trying to answer that question. We will as we go along, but bear that question in mind. We are used to in our existence, in our daily life, if we are at all somewhat intelligent to investigate, to analyse - right? - to introspect, that is, examine step by step what we are. All that implies analysis, self-analysis. Either you go to a professional to be analysed or you do it yourself. Right? You follow this? And that involves a great deal of time, a great deal of real capacity to examine implicitly every reaction that you have, and every analysis must be complete. In analysis there is implied the analyser and the analysed. Are you following all this? Please, we are working together, you are not just listening to a speaker, that's futile. We are working together. In analysis there is implied the analyser and the analysed. Right? So we are asking - listen please, if you don't mind - is the analysed different from the analyser or they're both the same? Right?
Q: It is not clear sir.
K: Not clear?
K: What sir?
Q: It is not clear.
K: It is not clear.
Q: She has said it is not clear. How can you make it clear?
K: What? What did you say, sir?
Q: How you can make it clear to her.
K: How can you
Q: How can you make it clear to her?
K: I'll make it very simple and very clear. When you are angry, at the moment of anger, at the moment, at the second of that response which you call anger, there is neither the analyser or the analysed. Right? There is only that state of anger. A second later you say, 'I have been angry'. Right? So, when you say that, the 'I' is different from anger. Right? But is that so? Is the 'I' who says, 'I have been angry', is that 'I' different from anger? Obviously not. Is that clear? That the analyser, the examiner, the entity that says, 'I have been' that entity thinks he is separate from that which he is observing, which he is analysing, which he is investigating, but the fact is the analyser is the analysed, the examiner is the examined. Right? Is this clear? Right, sir? May we go on from there? So there is no division between the entity that says, 'I have been' and the thing that actually took place. Right? So there is only the actual fact of what is happening. This becomes you see, you are not used to all this. So, let's go into it.
So, all the process of analysis implies division - the analyser and the analysed. All the sense, all the process of examination, introspection, self-analysis, self-knowledge, all that implies duality. Right? Do you see this? And when there is this contradiction, which is duality means contradiction, then there is conflict and where there is conflict there is always struggle, pain, anxiety, violence, both inwardly and outwardly. Right? Outwardly it is expressed as the Hindu and the Muslim, the Jew and the Arab, the Communist, the Socialist and so on, so on, so on. Right? So, we are saying: is there a different approach which is not analysis to this whole problem? The problem being our daily life with all its complexities, its responses, its multiple contradictions - is there a different approach to it so that there is direct perception and the ending of it? You understand my question now? You've understood my question? Instead of going through all the rigmarole of control, of suppression, of escape, avoidance - at which you are very good - is there a way of dissolving all this instantly? I say there is - right? - which we are going to investigate.
First of all, as we said yesterday, and as we are repeating again today, that our consciousness which is part of our daily existence is in total disorder. Right? Is that so? Don't accept what the speaker is saying. Is not your life in disorder? Will you face that fact?
Q: Yes, my life is in complete disorder.
Q: I agree.
K: You agree? Just a minute, wait, just listen quietly. What do you agree with? With the words or with the fact? You understand the difference? The word - saying the word 'disorder', which is a descriptive state of the mind or the life you live in, which is a description. Do you agree with the description or the fact that your life is in disorder? Look, have you understood my question, sir? Are you facing the fact that your life is in disorder or are you agreeing with the word 'disorder' - which is it?
Q: We are not clear in our minds.
K: That's just it. Right? You see the difference, I hope? Am I, is the speaker making this clear? When we say 'disorder', is it an idea that your life is in disorder or are you aware consciously that your life is in disorder which is a fact - which is it? Come on, sirs.
K: I don't understand what you're saying.
Q: He says he does not know what is disorder.
K: But we don't know. All right, I'll explain what is disorder. I'll explain but the explanation is not the fact. You understand? I can see you can go to a museum and see a marvellous painting of a mountain. Right? But that painting is not the mountain. Right? So I can explain what is disorder but the explanation is not the fact. Got it? At last! That is, our life is in contradiction, we say one thing and do another. Right? We express an opinion and oppose that opinion by another opinion, there is one desire opposing another desire. Right? That's a fact, isn't it? No? One thought opposing another thought, one selfish act opposing a non-selfish act, wanting security both physically and psychologically and finding there isn't any. Right? All this and more is disorder. Right? So, I am asking, the speaker is asking you: is your life in disorder? Right? At last! So, are you aware of it? Do you know for yourself, as you know hunger, that your life is in disorder? You. You know when you're hungry, don't you? So equally do you know your life is in disorder? Obviously sir, it's so obvious. You may pretend, that's a different matter but the actual fact is that your life is in disorder. Now, as long as there is disorder there must be confusion and from that confusion, action and so more action bringing more confusion. That's what is happening politically, religiously, economically, right throughout the world. Now, we say to ourselves a man who lives that way in total disorder, whatever he does outwardly and inwardly, whatever his actions may be it will inevitably bring disorder. Right? Right? Is that clear? So, how are we, as human beings, who are so corrupt - the only animal that is corrupt - how are we to bring order? That's the question, isn't it? You've understood, sir? Because order implies - as we are going to find out - complete harmony, not invented harmony but living a life that's totally harmonious. Not one day harmonious, next day this and so on but living a life that is totally harmonious. We are going to find out, not verbally but actually.
So, we recognise there is disorder. Right? What is the source, the beginning, the cause of this extraordinary disorder? Go on sir, what is the source of it, the cause of it, the beginning of it?
Q: The mind, sir.
K: What, sir?
Q: The mind, yourself.
Q: He says the source is mind.
K: You are differentiating the mind from consciousness. Your mind.
K: I see, the mind is the source of disorder - is it?
Q: Partly, partly, sir.
K: Sir, sir, don't...
K: You haven't asked this question - have you? - before sirs or ladies? Have you? Have you asked this question: what is the source, the beginning of disorder? Have you asked yourself that? Have you challenged yourself with that question? You know what is challenge, demand, ask - have you? Or you're just inventing, mind. So, we are challenging, we are demanding, we are asking: what is the source of this disorder?
K: Sir, do please don't just throw out words. But find out, go into yourself if you have ever done. Enquire, not from your books, from your gurus - all that doesn't answer this question. They may say the source of disorder is this, that and the other but it is the 'say-so' of another. There is no sacredness in a book, it doesn't matter what that book is. You have to find out because your life is in disorder now. It's no good saying, 'The Gita says that or the Upanishad says that or the Vedas say that', that's all rubbish, because your life is in actual disorder, is in pain, anxiety, tearful, sorrowful. So what is the source of this disorder?
Q: Sir, it is not that...
K: Sir, this is a very serious question. How will you find out? Through analysis? Please listen - through analysis, through verbal exchange, through one opinion against another opinion, through one conclusion against another conclusion, the Gita opposing the Bible or the Bible opposing the Koran or this or that - how will you find out for yourself which will be true, not what you wish it to be but it will be true under all circumstances?
K: Now, we're saying to find that out is there a direction, a direct perception or must we go through all the analysis, explanations and so on? You understand the question?
K: Sir, look, you know the piston engine, don't you? The motor, the motor car you drive is a piston engine. The aeroplane before the jet was piston. The man who found out the jet - you are following all this, it's so obvious - he was proficient, knew all about the piston, internal explosion of the piston and he had to find a new method of locomotion. So what happened? He had to drop his knowledge - right? - of the piston and keep his mind extraordinarily alert to find out something new. You understand what I am saying? To find something new, which is not the old, which is not the traditional, which is not the habitual, you must put all that aside and then have such a mind that's very clear, that's very active, vital, full of energy to find out something new. You understand this question? Is your mind like that? Eh? Because your mind, as I said, which is part of the brain, that brain is so conditioned, so mechanical - you're a Hindu, you're this, that - it's all this tradition, this repetitive existence has made the brain mechanical. Right? You must have watched, you must know your own brain, has made it mechanical and you want to find out a new activity which is not mechanical. So you must be aware that your mind is mechanical and put it aside. Can you do that? No, don't agree sir. That means can you put aside totally your being a Hindu or a Muslim or a Sikh or a something or other or belonging to some nasty little guru or big guru? Can you put all that aside, which is mechanical?
You thought enlightenment lay through another. You never challenged that fact. So can you put all that aside to find something totally new because if you cannot, that is disorder. You approach the wanting to find out the new with a disordered mind. You get the point? I want to find out, as a human being, a human being - please listen - a human being who is the representative of all humanity - every human being, every one of you is the representative of all humanity, because you suffer as other human beings, you're anxious, you're frightened, you're pursuing pleasure, your sex, your ambitious, just like all human beings. So you are actually the representative of all humanity. That's a fact, psychological fact. Of course, in that there are variations but the essence is that you are all alike psychologically, you are the representative of every human being. You won't accept this because your mind is conditioned to one's idea that you are an extraordinary individual. Right? 'Individual' means, the actual meaning of that word, an individual is an entity that is not broken up, he is unique. You understand? Indivisible, it comes from that word 'indivisible', but every human being is broken up. So he is never an individual - he may think he is.
So, we are asking what is disorder? And we know what is disorder. Right? Is that clear? Do you know your life is in disorder? Right. Actually, not theoretically, actually life is in disorder. Is there a way of bringing order out of this disorder? Which means am I or you aware entirely that my life is extraordinarily confused and being aware of it what is the approach which will dissolve this disorder and bring about order? You understand my question? You understand my question? Now, what is your approach? You know you are in disorder and you know if you live in disorder there must be pain, suffering and all the rest of it, then how do you approach this question? Do you understand? Come on sir, how do you approach this question? Wanting to get order? You understand my question? Please answer this question for yourself very seriously. How do you approach? What is your motive in the approach? To be free of disorder? Eh? Because your motive will dictate your action - won't it? If you say, 'I must live an orderly life, I want that kind of orderly life', that's your desire, your motive. So you approach the problem with a motive. Where there is a motive there is distortion. Got it? Is this clear? So, have you a motive in approaching this question of disorder? That is, I want to be free of it. I want to live a peaceful life, I want to live an extraordinarily orderly, harmonious life - which becomes an ideal and avoidance of the fact. So your approach then, if you have an ideal, that ideal is going to distort your perception of disorder. You get this please? Have you understood this? You want me to explain in a different way?
K: Eh? What, sir?
K: So, I must be, you must be, one must be very, very clear that you are approaching the question of disorder without any motive, without any desire, without projecting an ideal order, which means your mind must be totally free to look at the disorder. Right? Is your mind totally free of every kind of motive, every kind of desire, every kind of ideal, every kind of selfish reaction? If your approach is that, that very approach is order. You've got it? I wonder if you see this. We human beings approach every problem according to our desire. Right? According to what we want that problem to be resolved, according to our pleasure, our gratification, our satisfaction. Right? Isn't that so? Eh? Are you getting tired?
K: So, can I approach my problem, a human problem - sexual, job, emotional responses, intellectual amusements, intellectual verbiage that we have collected - can one be free of all that to observe this disorder? If you are free of all that, you are free of disorder, aren't you? Because your desires, your ideals, your selfish actions, all that has created disorder. I wonder if you see this. So, there is order without any form of imitation, conformity, comparison, there is only order. Do you understand this question? Have you got such order? Eh?
Q: There is no such order
K: Why not, sir?
Q: Because it is so convenient this way.
K: Then I say look, uncondition it if you want to find out order. If you want to live a marvellous order, that very demand, that very intensely, the passion to live in order.
Q: Is it possible, sir?
K: You are asking is this possible?
Q: Because desire cannot be projected according to idea.
Q: Because desire cannot be projected according to an idea.
K: Yes sir, is that possible?
K: Yes sir, I understand. I understand, just listen. Is that possible? You are asking is it possible to live that way. Is it possible to live the way you are living?
K: Wait, wait, wait. Listen to my question sir, please listen. Is it possible for you, a human being to live the way you are living? Is it possible? You are living that way, but is it possible for a man to say, 'I am living that way' and not change it? You have accepted this, you are used to this, your gurus have explained this, want you to live that way, your society wants you to live that way. And you say, 'Yes, is the other possible?' Which shows that you want to live this way and question the other. If you want to live this way, live it: live your life in disorder with all its conflicts, violence, hypocrisy, principles and ideals and gurus - live that way. That's what you want. But if you say you don't want that, that means going against the current. Right? And you are afraid to go against the current. So, we have to investigate fear.
Why are you frightened? You are frightened, you say, 'Because I am used to this' eh? 'I am used to live in disorder, let society which I have created, let society change, the politics, some politicians bring about order, then I will accept it.' No politician on earth is going to bring order, whether it's a dictator or Liberal, Labour, Social. Nobody is going to bring order. Right, sir? Do you see this? Oh, for God's sake. You know, sirs, you have to be a light to yourself; not a blind light, not the light of another but find out a light that is true, that is under all circumstances true.
So, we are saying that to bring order one must learn, observe freely, without any movement of thought. You understand, sir? Any movement of thought because it is thought that has created the disorder. Right? Do you see this? Thought which says, 'I must be great, I must fulfil, I must find Nirvana, I must find enlightenment, I am' you know, the thought is creating all this disorder. Can you observe, can thought, as we said yesterday, can thought observe its movement which is disorder? Technologically thought cannot be disorderly. Right? You understand that? If you want to put a machine together it must be orderly, otherwise it can't function. Right? So, technically, if you are an engineer or a scientist or a garage man or whatever it is, your thinking must be very clear. Right? And it is our thinking, our daily thinking that's bringing about disorder. That thinking is from the centre of the 'me'. Right? I want enlightenment so I accept your guru - how absurd that is. So, the centre of this confusion is our selfishness. It takes many forms, this selfishness - the form of devotion, the form of surrender. Right? You are following all this? Surrendering oneself to the guru or to an ideal but it is still the self surrendering itself and the self remaining. The selfishness identifies itself with a nation - right? - with party politics, with certain principles, theories, the self has many, many clothes and deceiving itself constantly. And to put an end to all that there must be clarity: clarity of observation to look at something, at the moon clearly. You understand this? That means, clearly means without any movement of thought. But most of our minds, unfortunately, are everlastingly chattering. Right? Right, sirs? Isn't your mind chattering all the time? Eh?
K: So what do you do? Control it?
Q: We can’t do it anything..
K: Just listen to it: control it, I mustn't chatter. When you say, 'I mustn't chatter', who is it that says, 'I mustn't'? It is still thought which says, 'I mustn't, I mustn't, I mustn't'. Right? So, what will you do with your chattering? Not only chattering silently to yourself but chattering with another endlessly about nothing, about politics, which is the better guru. Which is the better guru, sir? You must have chosen your guru. So which is the better?
Q: Guru is the better guru
K: What, sir?
Q: Guru is the better guru.
K: Guru's are in a category by themselves? You are all so silly. So sir, how will you find a way of living where there is total, complete harmony, where there is no discord, where there is no control? I'll show you, if you want it. Don't, you can't imitate it, you can't say, 'I will repeat it', you have to find out, you have to give your life to it as you give your life to business, as you give your life to become an engineer or a professor. You must give your life to find this out. That is sir, to learn, learn, not repeat, to learn, to learn the art of observation, to observe a tree, your wife or your husband or whatever, your friend to observe without any movement of thought. Do it. If you are interested to observe then thought won't interfere. You understand? If you really are concerned, deeply, profoundly to observe something clearly, your wife, to observe her or your husband, your guru, to observe without any movement of thought. If there is a movement of thought you can't observe, can you? So, to learn the art of observing. If you do that the thing becomes extraordinarily simple. To learn the art of listening. Do you listen to anybody? Not in your office when the boss threatens you but do you listen to your wife? To listen to somebody - not your higher authority, that's cheap. To listen to your servant, if you have a servant. To listen to a bird, to listen to the whisper of a river, just to listen - that implies attention, sensitivity, care. In that there is love. I can't listen to you if I don't love you. Can you do this? Then life becomes extraordinarily simple. In that there is no control. Right, sir.
It's now ten past ten. If you like, ask questions.
Q: Sir, one question sir. One question, sir. I’d like to become intensely aware of what is the past, the feeling of greed and other things. We feel intensely like being in a hell. We feel very miserable. At that moment we feel utterly miserable. How can perception come when one feels utterly miserable in the consciousness that very something of lust, greed and anger?
K: What are you saying, sir? I don't quite follow what are you saying?
Q: The awareness of our consciousness
K: What, sir? Make it simple, clear, sir.
K: I don't follow what he is saying.
Q: How can perception come when we feel...
K: You have understood, sir?
K: I haven't understood, has somebody understood what that gentleman is saying?
Q: The gentleman says when we look at ourselves there is so much misery in our consciousness that we become miserable.
K: All right.
Q: That’s what he says.
K: All right. That's enough.
K: Yes. When we look at ourselves as we are, we become miserable, depressed - right? - is that the question, sir? Is that the question? Right. Which is what? When I, when one looks at oneself why should you be miserable, utterly? That's a fact of what you are.
K: No, just listen, listen to it, sir.
Q: Please make it clear.
K: You've asked that question, sir, so kindly listen to it. Why should you be miserable, depressed when you see what you are? You only get depressed, miserable, unhappy because you want to do something about it and you can't and so you get depressed. Isn't that it? What can you do about your ugliness - both physically and psychologically, what can you do? First you must look at it, mustn't you? But why get depressed about it? Because you get depressed because you don't like what you see. Right? Which means what? You have an idea that it must be different and therefore you get depressed because it's not different. Whereas - you are not listening, sir.
Q: I’m listening.
K: Suppose I am greedy, envious - that's a fact. I'm envious. It's only when I feel that I mustn't be envious, which is the opposite of envy, then I say, 'I must, I don't know what to do, I feel very depressed because I don't change'. Right? But first look at the fact without saying, 'I must change what I see'. Just look at it first, without saying, 'It is depressing, it is fearful, it is ugly, it is brutal', just look at it first. Can you look at your greed without saying, 'I mustn't be greedy'? That is, to observe the fact sir, that's what I have been, we have been saying to observe without any motive, without any distortion, just to observe. Have you ever looked at yourself in the mirror? You must have when you shave. You see, he is going on talking to himself!
Q: Can I ask you a question, sir?
K: Yes, sir.
K: No interference of thought.
Q: Now what is interference of thought?
K: If I want to look at you, if I want to say to understand you, I can't say, 'I don't like beards, I don't like long hair', that interferes in my observation of you. If I say, 'Oh, he is an English, an American or a Hindu or a Muslim, I don't like them' therefore that interferes with my observation of you. So, can I observe myself without any distortion which is, 'I like', 'I don't like this', 'I wish' - just to observe, sir?
Q: What observes? What observes?
Q: What observes?.
K: My reaction which is called greed, envy, the feeling of being envious, to observe that feeling.
Q: Sir, I am in a hell.
Q: As you pointed out, sex is one of the disorders.
K: What, sir?
Q: As you pointed out...
K: Just a minute sir, let them quiet down. I don't know what they're chattering about.
Q: As you pointed out, sex is one of the disorders.
K: One of the
K: Is it?
K: Wait sir, wait sir.
K: Look sir, that gentleman is asking a question. The gentleman is saying that I had pointed out that sex is disorder.
Q: You did, sir.
K: I did not say sex is disorder
K: You can make sex into a disorder
K: Sir, are you people serious or is this a kind of entertainment to you?
Q: No sir, no.
K: Then what are you all laughing about? Yes sir.
Q: Please speak up, please speak up.
Q: The thing is that just now you were, we are all listening that the life is all around surrounded by different thoughts and at the same time the best thing to
Q: The life is surrounded by Dukha, Dukha and Dukha.
K: Sir, what is the question sir?
Q: That’s what I’m doing sir, I’m doing
K: Could you, please sir, could you make it brief because there are other people asking questions too.
K: Sir, what, sir, may I...
K: I don't know what the question is sir. What is the question, sir?
Q: What is the difference between what you are saying and what Buddha has said?
K: What is the difference between what you are saying and what the Buddha has said. Is that the question sir?
Q: It appears so.
K: Just, it appears so. Just listen, sir. What is the difference between what you are saying and what the Buddha has said. Just a minute, sir. He has asked a question, have the courtesy to listen to the question and to the reply. What is the difference between what you are saying and what the Buddha has said? I don't know because I have not read what the Buddha has said.
Q: At death we can end up all the problems. At death we can end up all the problems.
K: Does death put an end to all our problems? Is that the question sir?
K: Have you tried it? (laughter) Just a minute, sir. You laugh very quickly. My question was very serious, my reply was very serious. When I said, 'Have you tried it?'. That is, what does death mean - the ending? Right? The ending. Have you ended anything? You understand, sir? Ended your greed, your opinions, your conclusions, ended. Death is, after all, the ending of a great many things: the ending of your attachment to the house, to your money, to your wife or your husband, to your children. Have you ended? End your attachment. Have you ended your attachment? No. So, you don't know, you are just speculating abut death, and such speculation has no meaning. But if you say, 'Look, I'm attached and death means the ending of my attachment, I will now, living, end my attachment and see what happens'. Why are you attached? You are attached to your furniture, to your house, to an ideal, to a conclusion, to a belief, to the family - why? Why are you attached sir? To your guru, why? Find out - when you die you are not going to be attached to your guru, obviously. So why not end that attachment now and find out what happens with the ending of attachment? With the ending there is something new begins.