As this is the last talk I think we ought to consider what it is all about. Why you sit there and I sit on a little platform. The platform doesn't give to the speaker any authority. And we should consider, this evening, what we said we would do, that is: what is meditation and why one should meditate at all?

As every human problem is very complex, needs a great deal of investigation and understanding, this question of meditation has now spread all over the world. It has been carried over to America, to Europe and perhaps to Russia, and a little bit in China, by so-called experts who seem to know what meditation is. And if we could, this evening, go into it rather deeply I think it would be greatly worthwhile because meditation, not in the usual accepted sense of that word, becomes extraordinarily important, has immense significance and reveals an astonishing depth which time nor thought nor measure can ever enter. And going into this question, not only verbally but also non-verbally, if it is possible, first we must give importance to behaviour and order. Unless we understand what is righteous behaviour and what is order, few of us will be able to penetrate the extraordinary veil of time and so it is very important that we should understand what is order.

In our life there is no order. There is confusion. And order for most of us is a form of discipline, conforming to a particular pattern, set by a past generation or according to the edicts and sanctions of a religion. Order is either military, you have to have order in an office or in a factory - physical order, neatness, tidiness, cleanliness, a certain good taste in clothes and so on. There is the outward order. And what is inward order? Because it's very important in investigating what is meditation, it's very important that we should have a very clear picture, not verbally, but actually in ourselves, the question of order.

Is order conformity? Is order imitation? Is order something one is endeavouring to bring about in a confused life? Is order to be imposed, directed, controlled? Is order something you endeavour in bringing about in one's life? Because the brain demands order; without order, the brain cannot function efficiently. It's like a computer, it must have complete order. And it establishes order in all kinds of things outwardly and inwardly. Please, observe in yourself as we are talking about it. Is order something that you invent and then conform? Is order something which society has established a pattern which it calls order to which a human mind is educated to? Or order has nothing whatsoever to do with conformity, with accepting a pattern of behaviour. For order is, after all, behaviour. And has order, a thing of the mind, a logical, rational, efficient, calculated behaviour or is order totally different from all this? Because when the mind conforms, it becomes mechanical and in conformation there is a striving, a conflict and the very nature of order is freedom from conflict.

This is going to be rather difficult for most of us to understand this because probably you have never thought about these things. Probably you have never gone into it sufficiently deeply to find out why human beings live in disorder, becoming aware of that disorder, and can that mind which has created disorder bring about order? You've understood my question? That is, the structure of society, the behaviour, the conduct is the acceptance of the pattern. And that pattern, that acceptance of the social structure has brought about, through education, great disorder in ourselves. We are greedy, envious and at the same time trying to be non-greedy, peaceful and all that. So, in ourselves there is a contradiction which is disorder. And this contradiction has been brought about by thought, by the mind - outwardly and inwardly. Now, can that mind which has brought about disorder, establish order? Can a mind that is confused bring about order in itself or whatever it does in that confusion will still be disorder? Am I making myself clear? I am confused. I want so many things. I live at different levels - religious level, business level, love of power, position and so on, at a sexual level and I do extraordinarily immoral, unrighteous things in my life. That is total disorder. A contradiction. And out of that confusion I try to establish order. Can a confused mind create order or has the mind to understand confusion, disorder and out of that understanding of disorder there is a natural order? That is, trying to create order out of disorder is the furtherance of disorder. Whereas in the understanding of what is disorder - the cause, the effect and the whole movement of disorder in the very actual understanding of it, not verbally, but going deeply into the movement of disorder, then out of that comes naturally, without any conformity, compulsion, adjustment, order. Please, see the logic of it, the reason for it. Therefore, order is something which a confused mind cannot possibly produce, which the politicians, the economists and the social workers are trying to do and therefore they are producing more and more disorder.

So, order is absolutely necessary for a mind that is deeply concerned with meditation, with the understanding of what it is, and without that order you can play with meditation, you can repeat mantras, endlessly repeat 'Ram', 'Sita', 'Govinda', whatever you repeat - slogans. That's not meditation, that's just an amusement, leading to your own illusion and has no significance whatsoever.

So, if that is clear, we are going to find out what is disorder. Can the mind be free of disorder? And in the freedom of disorder there is order. Now, can the mind observe disorder? In that question there arises the observer and the observed, the perceiver of disorder and disorder. Right? The observer who is aware that there is disorder and therefore there is a division between the observer and the observed. Where there is division there is disorder. Right? Where there is a nationalistic division - politically, religiously, in any field of thought, wherever there is division there must be conflict and conflict is the very essence of disorder. Please, do see this.

So, can the mind observe the disorder without the observer? Because the observer is the observed. The disorder is created by the observer. There is no division between the observed and the observer. Unless you understand this really, completely, deeply, you will not proceed into the very, very complex problem of meditation. Then the observer is seeking experience and the experiencer is the experienced. There is no experience without the experiencer and the experience is the experiencer. We'll go into that a little perhaps, if you have time. So, can the mind observe this disorder created by the mind which has separated itself as the observer and the observed and therefore creating disorder, can the mind observe this disorder without the observer who is the past, who is the very essence of the creator of disorder? Can you look at disorder without your prejudice, without your conclusion, without your objections and acceptance - just to observe? Can you observe that sunset without the observer who then looks at the sunset as though it were something apart and therefore is incapable of looking at that sunset completely? This is really very important to understand in investigating what is meditation.

So, out of disorder comes order. Not that the mind which has created disorder - mind being thought - thought has created disorder and that very thought cannot create order. And can the mind observe without the interference of the gesture of thought, just to observe? Can you observe that plant without calling it a name, like or dislike, just to observe without any reaction, which doesn't mean you are not aware totally, completely of that plant? You are fully aware without choice. That's the first thing necessary in the enquiry into meditation, that there must be order which is virtue and therefore behaviour in daily life, how you behave; whether you are dishonest, whether you are corrupt, whether you say one thing and do another, whether you are capable of being rational, healthy, objective. Without that, do what you will, meditation has no meaning.

Then you have to understand also time and space. Does it mean anything to you, all this? Or you are so caught up in your traditional behaviour, in your traditional disorder, in your traditional acceptance of what others have said about meditation and the practice of meditation, so you are incapable of listening and learning something totally new. Our minds are trained to accept, to conform, to shape our minds, our thought according to somebody else. Therefore we have become very imitative, conformists and incapable of freedom to observe for ourselves. Therefore the mind has to re-educate itself in understanding why the mind, the whole of our being, accepts conformity. Why do you conform? Why do you accept the pattern set by another about meditation or about anything? The doctor, the engineer, the architect and so on, the scientist, you have to accept what they have said because the doctor knows. Now, does the guru, the leader, the teacher, the man who tells you how to meditate, does he know? What does he know? Please, enquire into it: what does he know?

Knowledge is always in the past. There is no future knowledge. Knowledge is in time in the past. When I say I know, I have experienced, I have looked or I have accumulated knowledge and therefore it's over. Is truth something to be known in that way or is it a living thing, moving, living, dynamic, ever in constant movement, life and can I - can the mind say, 'I know that'? Now, to put it much more simply, do you know your wife? You will say, 'Yes, I do know my wife'. When you use that word 'I know my wife' you know your wife in terms or in the context of the past. You have accumulated knowledge, information, imagination, and upon that you have built an image about her and you say, 'Yes, I know her, or him.' So, the moment you say you know, it's already in the past. And any teacher, specially in so-called spiritual matters, in matters of real, deep meditation, anybody who says he knows, you may be assured he doesn't know because what he knows is something that's over, gone, dead. And if you conform to the pattern set by that teacher, guru, philosopher, what you will, then you are merely imitating, practising in order to achieve something he says exists or he says he has experienced or he knows. So, the mind that is investigating into meditation must be free of this imitative factor, conforming factor. Please, look into it.

Listen to what the speaker is saying, learn, don't reject, find out because when the mind accepts, follows, conforms, it becomes mechanical. In that conformity, there may be security, but it is a mechanical security. And a mind that is seeking security mechanically will never find what truth is. So, can the mind - please, listen and listen in the sense learn together. I am learning as we are going along. The speaker is using language - English, which he has accumulated. That knowledge is necessary to communicate. But learning implies a movement in investigation and therefore constantly learning, and never having learnt, and from the past move.

So, the mind seeking security, imitates, conforms, endeavours to achieve what others have said, emulate, living up to what others have said. All that implies a conformity, imitation and therefore a conflict between the pattern and yourself, the observer who has created the pattern, conforming to the pattern, in that there is conflict. So, behaviour, order and the understanding of freedom from knowledge and the importance of knowledge. I cannot speak English, the speaker cannot speak English if he has not accumulated knowledge in English. Knowledge is necessary to drive a car, to do anything efficiently knowledge is necessary. But freedom from knowledge is essential to enquire into meditation. Therefore knowledge and freedom from it must move together all the time. Am I making it clear?

Then we said we must understand time. Time means movement. Time as movement from here to there. (Noise - I wonder if somebody couldn't stop that. I can talk without being aware of it, but you won't. So, we'll wait till that chap has gone.)

We have said a man who is deeply concerned with the transformation, with the regeneration of his mind and his heart, which is part of meditation, he must be rooted in righteous behaviour. And behaviour based on order is virtue. A mind that has been educated and the brain that has been educated to function only within the field of the known, which is the function of thought, cannot possibly enter or understand something beyond the known. And we are saying we have also to investigate time. We said time is movement, movement both physically as well as psychologically, inwardly. Moving from here to there physically, that needs time to cover the distance, however short the distance or long, time is necessary to move from this place to that place, from this place to your house. That is a movement in a direction. Please, learn or see this. And there is the psychological time which is the psychological movement of being this and becoming that. Being this, transforming this into that. That's a movement in time. The becoming is time. And the becoming from this to that is a movement in direction. Please, see this. This is really important if you would really understand the extraordinary beauty of meditation. So, there is chronological time. There is time as a physical movement from here to there and there is time as changing myself and gradually becoming that or changing myself into something which I am not. All that implies time. Time always in a direction, in a movement.

For the astronauts to go to the moon it took several days. That is, time was necessary from a certain spot, moving in a certain direction, it was necessary. Time was necessary. Psychologically time is necessary, we think, from becoming what I am, from being what I am in becoming into something which I am not. That again is a direction in movement. That is time. And time implies space. For the astronauts to go from here to the moon there was space. Now, look at our minds and see if there is space. Or is your mind so occupied, so full of knowledge, so many problems, so many desires, so many longings, fears and therefore your mind has no space at all within it. Right? You must have space in order to understand. If you are committed, if you are occupied all the time, as you are, where is the space? Therefore without space you are going round and round in circles. I wonder if you get all this. So, time and space. A mind that is not free from occupation, whether it's God, with sex, with drink, with achievement, with becoming bigger, nobler, wider, all are the same level: your God and your drink, if you are occupied with them, which means the mind has no space. And you have no space. Have you, in that sense we are talking about, space? A mind that is free to observe, that has no problems, that is not frightened, that is not seeking achievement, that is not conforming.

There must be space between you and the plant, otherwise you can't see it. There must be space between you and your neighbour, otherwise, you can't see your neighbour. But the space is occupied when you look at your neighbour with the image you have about the neighbour. Therefore you have no space except physical space. We are talking not only physical space but psychological space. So, a mind that is occupied with its own images, its gods, its achievements, its desire to become something, such a mind has no space. And a mind that has no space must inevitably be violent, must inevitably be unrighteous. They have experimented, I was told, putting a lot of animals - rats - into a very, very, very small space. And having no space, they lost all orientation. The mother killed the baby, the husband killed the wife. You understand. Having no space they become totally disoriented and therefore totally violent. And that's what is happening in the world and that's what is happening with you. Unless you have this space, not the little space between two ideas, between two actions, between two worries but a mind that has space in which there is not a single movement of any problem.

So, time is movement in space, in a direction which you have set. Now, can the mind be free of time? This is a very important question to ask because all our education, all our social, moral, spiritual structure is based on time: the becoming, the improving, conforming, all that implies time.

We talked yesterday about death. Death is in time and out of time. You won't get it. Leave it, leave it. So, a mind that has no space, and there is no space as long as the 'me' creates a space round itself which is isolation. Have you got it? Do you see that? I can imagine - no. I have worked very hard to isolate myself: my concern, my achievements, my problems, my ambitions, my success which are all factors of isolating myself and that isolation gives a little space around me. Doesn't it? And that space is not the space in which the 'me' does not exist. It's too difficult for you. Let's come back to what you know. I won't go into all this.

So, to meditate implies all these things. And measurement - measurement - is illusion in the sense to measure my achievement, to measure my thoughts, to measure how much I have advanced, all that is in the field of the known and therefore illusion in the sense of a mind that's seeking a purpose, that is achieving something, that is competing itself with its guru. Are we sharing this together or we are not? So, meditation means a mind that is only capable of seeing without the observer acting in daily life. So, meditation is not something away from daily life. It's concerned with the whole of life. It's no good you sitting in a corner of a room and repeating and doing all kinds of things and being crooked the rest of the day: being a proficient lawyer, engineer and then rushing off to the temple and meditate in the evening to bring about some kind of consolation, comfort by vague ideas. That's not meditation. That's all childishness. Playing with things.

Meditation demands tremendous attention and where there is attention, there is a great energy. We are using the word 'energy' not in the scientific sense, but the energy which you need, which the mind needs to go beyond itself. I need tremendous energy to transform envy, not into non-envy but to change envy totally. I need energy. You need energy to get up in the morning. You need energy to work. And we are talking of energy in which there is no friction. Any friction is mechanical and therefore dissipating, whereas we are talking of an energy in which there is no effort and therefore that energy is endless. And there will be dissipation of energy as long as there is the observer and the observed who creates, in that there is duality. There is only the observed and not the observer.

So, meditation is necessary for a mind to be completely still. When the mind is completely still, it is in total order, there is not a single movement of wastage of energy. And that silence, that quietness, that complete tranquillity of the mind is not something put together by thought, and that's what you have been doing, you have been trying to bring about a silence, a quietness, a peace of mind, as you call it, and therefore in that there is control. Isn't there? You are trying to control thought which is wandering all over the place and a segment of that thought tries to control the wandering movements of other thoughts and therefore there is control. But you have never enquired into who is the controller. Have you? Who is the controller and the thing controlled? Please, look at it. The controller is one of the fragments of thought which has broken up itself, which has itself broken up into different fragments. Right? And you sit quietly and want to meditate. Your meditation, not what we are talking about. You sit quietly and your thought wanders off. It says, 'I should have done that' and the controller brings that thought back and tries to say, 'Don't go away. Remain. Be concentrated.' And another thought comes up and you think about something else, and again this battle goes on all the time and you call this meditation. And that is a total wastage of energy.

Can the mind be free from all control? Please, listen to this. Give your heart to this, find out. You know that control implies division - the controller and the controlled. Is the controlled different from the controller? I control my anger. The entity that controls, is he different from anger or he is anger himself? And can there be a life, a living without a single control? I know you will say that's impossible. That would lead to total disorder - as though you are not living in total disorder. You are conditioned to control: control your sex and battle with it. Because you have an idea of chastity and God, not ever having understood what chastity is. Chastity, a chaste mind, a chaste mind is a mind that's not occupied. So, can a life be led without a single control? And it can be led completely, freely, in complete order without control, when once you understand the controller is the controlled. That means, there is only that and not something else. There is only 'what is' and not 'what should be'.

Now, seeing all this, mind must have space and therefore that space is not measurable. If it is measurable it is not space. If it is measurable, that which measures is thought. Thought is measurable. And when thought tries to examine that space, how much, whether you have measured how large, it is no longer space because it is the product of thought. Now, after saying all that, can the mind be free of all direction as time, be free of the experiencer who is seeking experience, can the mind be without measure? Measure means conformity. Measuring, you are taller, I am less tall. You are wiser, I am not wise. This comparative adjustment, comparing formation of my mind. Can the mind be free of measurement, free of occupation, free of direction as time and movement? Then only the mind is completely still and the brain too becomes completely still. When the mind is so totally, absolutely without a movement, in that silence a totally different kind of energy comes into being. It is not - in that silence there are no visions, there are no achievements. Nothing. And that is meditation, from the beginning to the very end. And the end is the beginning. The first step is the last step. The first step of order and behaviour, that is the first step and the last step. Because you have brought behaviour into the total sphere of meditation, therefore your life is not separate from meditation. Meditation is concerned with the daily living, daily observation, total attention to what you are doing.

Attention means care. Care of your children. Care of your children that they are properly educated, that they are not killed, wounded, hurt. Therefore attention, care means that you are not a separate entity from the rest of humanity. You are the Muslim. You are the Christian. And therefore meditation is something that is not divorced from daily actual living. And when the mind has gone very deeply into this, it can function from silence in the field of knowledge. Therefore, that sense of total harmony. Only then there is something beyond time, beyond all measurement and no words, no experience can ever reveal that. Only when you have laid the deep foundation in yourself through self-knowing, comes this beauty and this extraordinary thing beyond time.

Q: Sir, how to develop the mind to understand something beyond time?

K: How to develop the mind so that it can achieve the timeless. You have understood the question? How to cultivate the mind so that it will come to that marvellous state which you have described. You can't cultivate it. Cultivation means time. You can't gradually come to it, step by step. You follow? First order, then behaviour, then time, then space, you know, little by little. You can work at it little by little and you'll never come to it. You must see the whole of it. Seeing is the first and the last step.

So, look when you see a cobra, what do you do? You act instantly. There isn't - you don't say, 'How am I to develop the perception which sees the cobra?' You act. You act because - listen to this - you act because you are conditioned to act when you meet danger. Conditioned by your parents, by people who have been bitten. It is a natural self-protective action. The reaction to danger is instant. You know it. When a bus comes rushing along you move out of the way instantly. And you are conditioned to gradualness. How am I to cultivate, develop this extraordinary mind? How do you know it is an extraordinary mind? Because somebody tells you? So, you are conditioned - please, listen - as you are conditioned to the snake, you are conditioned to time, gradually. Let me cultivate non-violence and in the meantime I am having a jolly good time being violent and to that you are conditioned. Now, we are saying something entirely different and you are still thinking in terms of cultivation. The speaker said the first is the last step. That is, the seeing is the only thing and you cannot see if you are thinking in terms of gradualness. You cannot see if you are prejudiced. Look, sirs.

Q: (Inaudible)

K: Just a minute, sir, just a minute. You know each one of us is occupied with his own question. We don't listen to others. If you listen to that one question really attentively, you have understood the whole thing. We said time is movement in a direction. The direction is to have that mind, and you want to move from what you are now to what you should be. The 'what you should be' - please, listen - 'what you should be' is an abstraction. It is unreal. It may be real to the speaker, but it's totally unreal to you. And there is only 'what is'. To understand 'what is', look at it, give attention to it. When you give total attention to it you will see time is not. Because attention means there is no observer. Have you ever attended anything? When you listen to somebody completely with your heart, with your mind, with everything that you have, when you are really, really listening, you are not aware of yourself. Are you? When you listen totally to a symphony, to a melody, to some music, piece of music, give your total attention, there is no me. When you are looking completely there is no time. Time comes only when you as separate want to achieve that. So, can you look at 'what is', which is yourself, your conditioning - please listen - your conditioning to gradual process? Can you look at that conditioning totally, completely, with attention? Then when you do, there is no conditioning at all. Look, I need time to learn to ride a bicycle. Right? It will take me three days, four days. I need time to learn a language; three months if I give my attention to it every day. I need to learn mathematics. Mathematics means numbers, mathematics is total order, all that needs time. Now, does the transformation, regeneration of a mind that is conditioned to gradualness that says, 'Well, I would gradually evolve, become something', can the mind look at that with complete and total attention to your conditioning? When you do, you will see there is no conditioning left at all because you have given your whole being. And it's only when you are inattentive the conditioning continues. Right, sir.

Q: What is the inner voice?

K: What is the inner voice? What is the outer voice? What is the outer voice, sir? The outer voice is your wife, your husband, your neighbour, your culture, your gods, all that's outside and your inner voice. Right? What is that inner voice? Why do you divide the inner and the outer voice? Go on, sir, think it out. Don't accept anything. Think it out, investigate. What is the inner voice? It may be your own voice turned inward. Do you see the amusing part of it? And we listen to that much more than the outer voice which says something else. But they are both voices and to obey one and discard the other or to discard the outer and neglect the inner brings about conflict. Doesn't it? And why is there the outer and the inner? Look, don't listen to this, rather go into it. Thought has divided - you know, wait. In certain culture, thought means the outer. When they use thought, when they use that word 'thought' they mean the outside. Now, thought has created the outer world and the inner world. Right? The division - the outer, the inner. And therefore there is conflict always between the two - the worldliness, the inner life, the spiritual life and the non-spiritual life, the material life, the property and all that and the non-property. Thought has created it and thought is always superficial - the outer. Therefore, is there an inner life - please, listen to this - the inner, which is not the product of thought? You have understood? Thought has created the outer gods and the inner gods, the outer voice and the inner voice. Thought has built this outward world of appalling misery, confusion and suffering and thought also has created 'the me' that is also suffering - the inward. And we know that: this division and the conflict and the control and the appalling misery that comes out of this. We are asking a question, which is: is there a world which is not created by thought?

Therefore, I must understand this enormous question of thought. Can thought be totally silent to find out if there is another world at all? I'm not going to answer your question whether there is another world at all because that means you will abstract, that will become an abstraction and therefore unreal. It will be another of your ideas. So, you have to find out for yourself, if you want to, if you are diligent, if you are orderly, if you understand the whole meaning of yourself, whether there is a world that is not put together by thought. And that requires tremendous discipline. Discipline means to learn, not to conform, not to suppress. The word 'discipline' means, the root meaning is to learn. When you learn, as you are learning about yourself, learning about the whole meaning of thinking, then learning whether thought can be completely silent. That is thought as time, direction, movement. Then, is there a world that is not touched by thought at all? To find that out, to come upon it, the mind must be totally, completely still, not made still.

Q: How long a physical life will last?

K: Dejected. Oh! (laughter) Look, what are you laughing at, sir? What's the matter with all of you? I am dejected. I am thrown out. I suffer. It's an agony to me. How long is it to last and you laugh at that. I am dejected, by fortune, by life. My wife has left me, I am lonely, I want to be successful, I'm a failure. The world throws me out, the world whose virtue is success, throws me out and I am dejected, rejected despised, thrown out and how long is that confusion, misery, conflict to last? Isn't your life like that too? Not that gentleman's only, isn't your life like that? Yes, sir, if you look at it closely it is exactly like that. Now, how long will it last? How long will my misery, my confusion, my sense of hopeless, dejected misery continue? Has the world made me that way? Has society, the culture, the education, the family, has that made me dejected? The outer. You understand? Follow all this, sir. It's your life. For God's sake, follow this. Has the culture, the tradition, the family, politics, everything about me has that made me dejected, has that brought this about? Or I am part of that world? That world is me. That world is not separate from me. Right? Therefore I who have separated myself from the world - please, listen - I have separated myself from the world and the world has rejected me and I get dejected, depressed, anxious, angry, bitter and all the rest of it. But when I see that the world is me and the 'me' is the world, which is so, you are the result of the culture in which you have lived. Right? Your traditions, your superstitions, your gods, your gurus, your education, you are the result of all that, your food, all that you are the result of. So, you are not separate from the world and the world is you. But you want to be separate, at least you think you are separate. At least you think you are an individual, separate individual with a separate soul. Individual means - the dictionary meaning of that word means indivisible. An individual is one who is whole, not fragmented. Now, you have separated yourself from the world thinking you are an individual, and when the world does something to you, you get hurt, but you are the world. So, as long as you are separate from the world or have built round yourself a wall of resistance, then you will be hurt, you will be thrown out, you will be depressed. This is your life. Therefore, when you understand that you are the world and the world is you, not verbally but deeply, the real fact, that is 'what is' and to face that, to look at it, not be frightened, not ask anything, but just to observe, then there is no dejection, then you are not rejected. You reject the world. Do you understand, sir? Then you are free of that monstrous world, that mind, thought has created.

Q: Why there is so much inertia in us?

K: Ah! Why is there so much inertia in us. Very simple, isn't it? Over-eating, over-smoking, if you smoke, or drink, over-indulgence in your sex, in your pleasure life, constant conflict in yourself and about you, constant struggle to achieve something which you think is desirable - power, position, prestige. Wasting your energies in something that doesn't matter and then you say, 'Why am I so lethargic, why am I so indolent, have no energy?' You know when a mind is bound by tradition whether it is the tradition of 5,000 years or the tradition of yesterday, you are dissipating energy and that is why you are so lethargic and that is why, unfortunately in this country, there is degeneration and people are destroying themselves.

There is a cause to everything and the cause becomes the effect. Please, listen. The cause becomes the effect and the effect becomes the cause. So, you are caught in that - cause, effect, effect becoming cause, your mind is caught in that. The cause of this misery round us and in us, the confusion, is very simple. Isn't it? Because each one is so colossally selfish. Each one wants his own little house, his own little wife, his own little stupid gods and all the rest of it. He is never generous. Never. The cause of all this misery in ourselves and around us is this egoism, this appalling selfishness, this total indifference.

Awareness means care. Care what you are doing, what you are doing in the office or at home. Care for your children. How they are brought up. Care means affection. Care means love. You don't love your children and that's the tragedy. You want them to grow up to be like yourself - safe, get married, a little job and a house. And you call that security and that is the final achievement. You are the cause and the effect is all that. Unless you undergo radical change, regeneration, the effect will go on. Right, sirs.

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