I believe this is the last talk. Probably you are glad, most of you.

I am sure one asks oneself very often what is all this about: our living, our dying, the social confusion, the economic divisions, all the things that are going on in the world, the extraordinary technological development and the total immorality of the present society; all the gods and the churches and the temples and the rituals, and you know all that's going on in this vast world. One often asks what is it all about? Don't you ask it often? And if you do and if you are serious, where does the answer lie? Is the answer outside of us or human beings in themselves who have created this very extraordinary, confused, immoral society, for which they are responsible? And also they are responsible for their technological advancement. Human beings, you and I, are responsible for all this. I wonder if we realise it. And if we do realise it, at what depth? Superficially, casually, or at great depth with great feeling, and the demand, what can one do about it all? Can one escape from it into some monastery, into some religious sect, group, community, commune, or join some political party to change the policies, political policies hoping thereby changing the environment, hope to change man. This has been the constant problem: change the environment, bring about a new structure socially and man will change himself thereby. But recently the Russian and other revolutions have not shown that. Man remains the same, more or less as he has been for millennia upon millennia. I think that's fairly obvious.

And what we have been talking about during the last five or six talks, gatherings here is: can man, you as a human being, radically transform himself? Not into something, not into another conditioning, not being a Hindu, go and become a Catholic, or being a Catholic become a Hindu, which seems so utterly futile, going from one cage or one prison to another prison. When one realises this, what can one do? I wonder if one realises deeply that in the transformation of one's own consciousness, which is the consciousness of mankind - please, I beg of you, don't take photographs, I don't know what you think this is. It isn't an amusement or something that you are being entertained on a Sunday afternoon when you have nothing better to do. This is a serious gathering, at least for me, for the speaker, this is very, very serious and if you are not serious, really, deeply, please go away now, because what we are talking about affects you.

We were saying, you're a human being, living in this chaos, in this world where there is tremendous violence with political, religious, sectarian, class and all the rest of it. Belief against belief, one set of ideologies against another set of political ideologies. And we are saying that unless human beings radically change, there is very little hope for man. There are a group of professors and scientists who asked: has man progressed in all these centuries? The word 'progress' in its real sense was to go armed into the enemy's country. You understand? That was the original meaning of the word 'progress' - to be fully armed and then go into the neighbouring enemy's country. And these scientists and experts say there is very little progress fundamentally. Technologically there is immense progress. They are inventing new things to destroy man, each side, each political party, each power.

So, this is a serious meeting and if you want to be amused, if you think this is a propaganda, if you want to have intellectual, emotional excitement, I'm afraid you won't be satisfied here. So please have some consideration and when the speaker says don't take photograph, please don't.

We are concerned with the transformation in our consciousness, not into something other than 'what is', but the ending of 'what is': the ending of our sorrow, of our confusion, of our fears, the everlasting pursuit of pleasure, the hurts, the indignities that one has received as human beings from each other, the ending of all that we are concerned. And the ending of that is the beginning of a religious mind. So, we are going to talk about this evening, what is religion and what is meditation.

To understand very deeply into the question of what is religion, one must go into the problem or into the question of what is thinking. Because all our religions throughout the world are based on thinking, on thought. All the gods, all the rituals, all the structures, religious structures, cathedrals, temples, mosques and all the rest of that, is put together by thought. It's not some divine revelation. Thought is responsible for all this. And so one must really, deeply understand what is the function of thought, what are its limitations and what lies beyond the limitation of thought. That's what we are going to enquire. That is, if thought is limited, which it is, if thought is fragmentary, which it is, every action, everything that it has put together or will put together, will be fragmentary, will be limited. Whatever thought may think that it's not limited, it's still limited because basically thought is limited. It is limited because it is based on knowledge, on experience, memory. Memory, experience, knowledge stored up in the brain as memory in the cells and when there is the response of that memory, the response of that memory is thought. This is obvious, whether you like it or not, that is 'what is'. And all the things that thought has put together, the sacred books, so-called sacred books, the poojas, the rituals, all that is the result of thought. Right? Be clear on this. Therefore, thought is a material process, as time, as a movement and measurement, which we have talked a great deal about during these talks. Thought is a movement of time and measurement: the more, the less, the greater and so on and so on. So, whatever thought has put together is a material process. There is nothing sacred about it. Do you understand? So all the religions, all the books, there is nothing sacred about it. So, we are going to enquire together if there is something sacred. You understand my question? Are you so hot as I am? I wish you'd make this climate little cooler, can't you!

You understand, man has sought throughout the centuries something beyond thought. One realises thought is a very petty affair, thought may invent a future of the gods, may think there is immorality, there is something eternal, nameless. Thought can project all these things. But they are not actual. So, if thought is not, and what it creates is not sacred, then what is? You understand my question? Now, we are going to enquire into this, that is together. To enquire very seriously into this matter, one must reject totally, not partially, totally the things that you call sacred: the idol in the temple, the rituals, the poojas, the bell and the incense and all that. Will you do it? If you will not do it, then you cannot possibly explore into what is sacred. You want to have both, both your petty little gods in the temple or in the church, or whatever you like to call it, and also have something other than this. You want both. Don't you? That's right. But to enquire into this matter of what is sacred, if there is anything sacred at all, one must totally abandon that which is not sacred. Which is, everything that thought has put together as a religious movement, as a religious life, as a religious way of living, all that must be abandoned because it is the result of thought. Thought is a material process, movement in time. Therefore, it is limited, fragmentary. To find out what is sacred, which is what we are going to investigate together, one must be free to observe, one must have freedom in one's heart and mind to enquire, to look. That's obvious, isn't it? Will you do that? If you don't do it, you will never find what is sacred. You may talk everlastingly about god.

You know, you think a person is a religious person when you talk about god. Politicians talk about it, the priests talk about it, you talk about it. I mean that is the coin of cheap statement that there is a god. Now, what is God? Have you ever enquired into it? You believe in it, don't you, most of you, the religious people? What is God? Is the God you have in your temple God? Go on sir, answer it to yourself. In the church, is that God? Is God a projection of thought, an escape from 'what is', or a projection, an opposite of 'what is'? You are cruel, God is kind, you are violent, God is non-violent, you are unholy and God is holy, you know all the opposites, tricks. So, to find out if you are serious, and young people generally are serious. They want to find out, they want to enquire, but the old people are already set in their pattern, in their groove and it's very difficult to move them, because they are committed and they will listen to all this and go on their old way. Perhaps there is some, if I may use the word 'hope', in those who are young, who will listen.

So, to enquire, either as a scientist does and as human beings, enquiring if there is anything sacred in life, there must be freedom. Right? Otherwise you can't enquire. A scientist, if he comes with all his prejudices, with all his knowledge, with all his troubles at home and his ambitions and so on, so on and looks through a microscope, what he sees is distorted by his own mind. But a good, top scientist when he looks, he is free from all the hypotheses, all the conclusions of previous enquiry and therefore comes to it fresh, young, new, he wants to find out. That's what we are all trying to do here this evening, together. So, everything that thought has put together which we have called a religious way of life, is not whole, complete, is fragmented. That is, you become a sannyasi or a monk, trying to avoid the world. You say the world is illusion or the world is too troublesome and you must go to God only through sacrifice, through control of desire, you know all the rest of you, you know, all that. So, you must, apparently you must approach God through torture. Right? Torturing yourself to arrive at that extraordinary state.

We are saying something entirely different. We are going to enquire into a way of living which is truly sacred, which is fundamentally, if I may use that word, religious. The word 'religion', to me, and I think the dictionaries will accept that meaning too, is the collecting of all your energies to find out what truth is, to live a life with the full gathering of all your capacities, energies so that with that energy to enquire, to look, to observe, to listen. That to me is the religious life. You understand? Not renouncing the world, not taking vows, monasteries, going to the temple three or four times a day, pooja and all the rest of it. That's all nonsense. To me that's absolute nonsense. That's all that is born out of fear. And the world is a very uncomfortable place, which you have made it. So you escape from that, seeking comfort, and the escape to some monastery, to some temple, to some god is not a religious way of life. To understand 'what is' and to change 'what is', is the way of religious life. To find out why we suffer, go into it very, very deeply and end that suffering, end fear and understand the whole structure of pleasure which is our consciousness. Our consciousness with its content is the many hurts, the images that one has built about in relationship, fear, the pursuit of pleasure, the ending of sorrow and finding out what love is - which we don't know in this consciousness. And to transform that consciousness is the responsibility of every human being who is serious, who is really religious. That's what I mean, gathering all your energies to transform the content of our consciousness. Whether you agree to that word or not, it doesn't matter. The word is not the thing, the description is not the described. But we know how we live: the quarrels, the misery, the confusion, the sorrows, the limited life that one leads, to change that, not into something, to end that, not to change that into something else, to end that, is the way of religious life.

So, to enquire if there is anything sacred which is not invented by thought is what we are going to go together, investigate together. And also to find out what is meditation, because both of them go together, because meditation is not something away from life, away from daily grind of life. Right?

You know, in our consciousness, if you observe, if you are aware of your own consciousness, are you? Are you aware of your own consciousness? When are you aware of your consciousness? When there is a challenge, when there is a pain, suffering, pleasure, a crisis, then you are conscious. Otherwise more or less we drift along. Now, we are challenging that consciousness, therefore you become conscious of yourself, conscious of what you are. Right? Now, in that consciousness there is very little space. Right? There is the space - please, understand, I am using 'space' in the sense of distance - you must have space to grow, like a tree you must have space to grow. We are going to talk about space first, because it is very important. In our consciousness, as you observe it, there is very little space. There is space created by the movement of thought round itself. That is, the space that self-centred activity creates round itself. Have you noticed that? Which is isolation. When you are isolated you have some little space. Right? I wonder if we are understanding each other. It's very important to understand this question of space. A house is built in space, isn't it? Between two houses or in an acreage and so on, it's built in a space and inside the house there is a space, the roof, the hall, space. So there is space outside and there is space inside. And in a crowded city, as most cities are, the space is very limited between human beings. They live in flats or in small houses, and when there is no space they become violent. This is proved by many experiments they have made, where putting small animals in a very, very, very small space, they destroy each other. So, human beings as well as animals and nature must have space. But in our consciousness with all the movement that's going on, with our worries, with our ambitions, you know all that goes on inside you, there is very little space. Have you noticed it? And realising that, you try to create space. So, there is space to grow. There must be space. But culture, as we have our culture, is making us more and more or less and less have space in us. Right? Have you noticed this? Or am I talking about something that you haven't noticed at all? Oh, goodness, how can one communicate with each other if we don't understand this simple thing? You must have space to grow, like a tree, a child must have space to grow. Right? But our consciousness is so crowded with our fears, with our worries, with our ambitions and so on and so on that there is very, very little space. Therefore from our consciousness every action becomes fragmentary, leads to all kinds of violence and so on. Right? You are following?

So a space is necessary, the space between the actual, the 'what is' and 'what should be', the ideal, that is space, space being distance, space being time. This is, I am violent and I will be non-violent, that is, you have a distance there, that is the space there. Right? To cover that you make an effort. So you need time. But 'what is', if you observe it very closely, 'what is' is limited by thought and therefore space round it is very small. You're not understanding this. How am I to convey this?

Sirs, space is distance, isn't it? Space means increase, growth. Space also means a vast, unlimited, without any boundary. Right? We live in space physically and we must have space between us. If we are too close together we can't see each other. If you have observed of an evening, birds sitting on a telephone wire, they give space between each other, very carefully. They are not all together. So, we must have space. But we are saying there is no space in our consciousness. And because there is no space there, it has become disorderly. So consciousness is disorder and to have order you must have space. You understand? Right. And space implies a movement, an energy which is boundless like the heavens. In the heavens there is complete order. Right? Obviously. So where there is vast space there is order. When there is no space, there is disorder. Get it? You understand? If you are living in a small room with your wife, with your children, there is going to be irritation, there are going to be quarrels, there are going to be all kinds of words passed between. But if we have large space you go away into the other room when the thing gets too hot. Right? You get the meaning now? Right. So, where there is order, there is space. Where there is disorder there is no space. Right?

And we are enquiring if there is anything sacred. We are going to find out, which means what is meditation, not how to meditate. When you ask how to meditate, you want a system. The very system is disorder. You understand? Because there are umpteen systems. I wonder if you see this. The demand for a system indicates disorder in consciousness. Have you understood? You get this, the meaning of it? So, never ask 'how', but what is meditation is important.

First of all, one observes to look at anything, to look at a tree, to hear a person talk, to see everything clearly, there must be a little silence. You understand? If I am chattering with you all the time, or I am chattering to myself, I can't listen to anything that's being said by another. Right? That's very simple, isn't it? That is, if I want to listen to you what you are saying, I must be quiet. If I want to understand you, my wife, my husband, my boss, whatever it is, I must be fairly - have a quiet mind. My brain must be quiet, not chattering by itself. That is simple, isn't it? I want to hear what you have to say, so I listen to it, I listen quietly without interruption, without translating what you are saying into my own pleasure, dislike or like or fear. I don't put what you are saying into my category. I want to understand what you are saying. So, I naturally become quiet, naturally, without effort, because I really want to understand what you are saying. To understand what you are saying I must pay a little attention, I must care, I must have affection. Right? See the importance of quietness, of a silent mind, for a moment even. Right? But as our minds, as our brains are never quiet - they have their own rhythm, their own movement, their own chattering all the time. How do you - Ah! I stop the word 'how' - what can one do about it, because it needs to be silent? You understand? To understand, to hear anything, there must be a certain quality of silence, care, affection, attention.

So, I am going to talk about something else because they are all related. In our daily life we are disorderly. We do one thing, say another, think one thing and act another. We are always playing a game. We are putting on different masks: how we behave to a big politician when you want something from him, or to a big businessman we crawl on the floor almost, and the poor little man, we generally kick him. So, our life, in daily life - please watch your own life, for God's sake, in your daily life there is disorder. Right? And you go to sleep. And during that sleep you have dreams. The dreams are the continuation in a symbolic form of your daily activities. You understand? The brain tries to bring about order because it can only function in order. When there is order then it functions efficiently, there is no effort, there is not strain. So, I do not know if you have not done of an evening, before you go to sleep, you say to yourself, 'I should have said that, I should have done that, I wish I hadn't done this'. Haven't you done this often? Which means you are trying to bring about order when you take stock in the evening. If you don't do that, the brain tries to bring order during the night out of this disorder, because it cannot function in disorder. So, as it cannot function in disorder it will invent a belief and that gives it a security in that belief and hopes that security will last. So, it's always seeking order. Order means security, order means law. You follow? So, during the day, if you lead a disorderly life that disorderly life, movement is carried on during sleep and translated into dreams and so on. So the brain is trying to bring order all the time, whether it's in a neurotic belief - and all beliefs are neurotic - so, it holds on to some belief, some idea, some ideals. So, if you lead orderly life during the day - please listen to it - order, not the order of obedience, conformity, but to see the disorder itself, and the understanding of disorder is order. Right? If you are aware that you are saying one thing and doing another, which means you are frightened, being a hypocrite and so on, if you say I won't, you have already begun to put order in it. So, when there is order, the brain then during sleep becomes quiet, it has its own rhythm, it has its own order. Right? And it rejuvenates itself. You don't know anything about it because it's a most marvellous thing if you can do it. During the day have perfect order born out of the understanding of what is disorder - not conformity. When you say one thing and do another, see what you are doing and be alert enough to mean exactly what you say. Do exactly what you mean - you follow? - and so on.

So, where there is order there is security. Right? It is only when there is disorder there is insecurity which the brain cannot possibly stand. Right? So order, not according to a blueprint, not according to a dictatorship, not according to some ideological conclusion and conformity to that conclusion, but the understanding why consciousness is in disorder, which most people's consciousness is in disorder, and that's part of meditation. Which is, realising the disorder in which one lives in daily life and disorder which is almost inherent in consciousness, to bring order. I wonder if you understand this. Do you know that you live in disorder? Yes? I'm glad. Do you know that your consciousness is disorder? Yes. Now, can disorder bring order? No, obviously not. So, to end disorder, when you end disorder, there is order, naturally. Then, is it possible to end disorder? This is part of meditation. You understand? To be aware of disorder, see what is implied in disorder, why disorder arises in our life, because it is self-centred, me and you, me first and you second, me first and all the others are second. Right? So there is this constant division between me and you, we and they. This division is part of this disorder. Right? Nationalism is the cause of disorder because it divides people - Muslim, Hindu and all the rest of the nonsense that goes on in the world and therefore disorder.

So, meditation is to be aware - please listen - is to be aware of your daily disorder which is also part of your consciousness and to find out for yourself whether order can be brought about. That's part of meditation. And the other part of meditation is, that there must be silence: not cultivated silence, not thought says I must have silence in order to find something more. As I explained, to listen there must be quietness. If you are listening to me really seriously now, your mind is fairly quiet. If you observe, because you are interested, you don't have to battle, control, fight, torture your mind to be quiet. Where there is intensity, care, attention, there is quietness naturally. That's the second point.

Now, most people think silence is something one has to cultivate. Right? There must be silence in one's life: silence to listen, silence to see the trees and the beauty of an evening. I do not know if you noticed as you walked out yesterday what a lovely thing to see the new moon with Venus together. Did you see yesterday evening? Did you? Any of you looked at the sky, the beauty of that evening? When you look at that, that extraordinary beauty of light and the dazzling Venus, evening star, when you looked at it, if you looked at it with an occupied mind you don't see anything of it. But when you look at it quietly for some period there is some great delight in it, there is great beauty in it. So, where there is silence, there is beauty. And beauty is when you are not, when you with your turmoil, with your anxieties are not, then there is beauty. When you look at that evening star and the new moon, if you are worried, if you are questioning, if you are asking, as you walked out you were talking endlessly, weren't you? I passed some of you and I heard you asking, 'What did he mean by that?' 'Did he really think he believed in that?' and so on, so on, so on. You never look at the sky, because you were too occupied. It's only when your mind is unoccupied, then that means when you have leisure, then you can learn, then you can see the beauty. But most of us are so terribly occupied with so many petty little things, that we haven't space or time or the inclination to look.

So, meditation is the essence of order. You understand? Pure mathematic order. Order in your relationship. You understand? You understand? In your relationship with another human being. Order, which means no images about you or about another. You understand what I am saying? Oh, Lord! You have an image about your wife, haven't you, and she has an image about you, hasn't she? The images are put together by thought, aren't they? Thought which has brought about quarrels, division, possession, sexual pleasures and so on and so on and so on. So you have an image about her and she has an image about you. So there is a division between these two images. Where there is division there must be conflict, therefore conflict means disorder. So you have to have order in your relationship, for God's sake. Because there is no order in your relationship, there is no order in society, because relationship is society. Right? Will you do it? Or go away and sit down under a tree and meditate most extraordinarily. So, order means in relationship in which there is no image. Order implies also when there is no fear, which we talked about. There cannot be order if you are hurt and live in that hurt. And when there is sorrow, there is no order. So meditation is to understand all these things: your daily existence, and nobody wants to do that, they want to escape from it and there are whole network of escapes.

You know, there is this new twenty million dollar industry in America called the TM meditation, transcendental meditation. It's an unfortunate word, using that beautiful word 'transcendental' for some petty little affair. I was told the other day, 'mantra' means something totally different. May I tell you about it? In Sanskrit, I was told, 'man' means to contemplate on not being. You understand? To reflect, to consider what it means not to become. You understand? 'Man'. And 'tra' means to destroy all self-centred activity. You understand? That is the real meaning of that word 'mantra' and look what it has become! You pay Rs.100 to have a mantra. The richer you are the more expensive the mantra. Oh, you people, what you have done to human beings. So, meditation implies to bring order in life, in daily life. If you have no order you have no compassion, you have no love.

Now, meditation, as we said, is to have space. Not the space created by the self around itself, which is isolation, or the space created by thought which has made an image about itself, which has its own little space, because we have many, many images. If you observe, you have an image as a businessman. Right? You have an image as a family man, you have an image as a sexual man, you have an image as a father, you have an image as an artist, you have an image as a sannyasi. Right? Or you have an image what a sannyasi should be. So, you have got many, many images and each is opposite, fighting each other. So, meditation implies to bring about a mind that has no image whatsoever. You understand what it means? That means you have to be tremendously aware during the day. When your wife tells you something, listen to it with all your attention. Don't brush her off or you tell her something, listen. When you listen with complete attention, there is no image-making. You understand this simple fact? It is only when you are not attentive, images are made. You can see this for yourself. Now, when you are listening to the speaker with all your attention, and I hope you will do it for even a minute, a second, with all your attention, which means with all your senses, there is no centre which makes the image. Right? Observe it. When you listen completely, there is not you and I. There is only the fact of complete listening. You understand it? Which is total attention. And you will say, how can I maintain that total attention all during the day. Right? That's what you are going to ask, aren't you? Which indicates your greediness. Right? You want to capture that one moment of complete attention and make it last, make it - you understand? - give it a continuity. The moment it has continuity, it is time. You understand? That which is continuous is time. But when you are attentive, there is no time. I wonder if you see this. The moment you ask, can I maintain the continuous attention during the day, which is what you want, you are introducing the factor of time. It is time that makes for disorder, and when there is complete attention there is no time. You understand? So, never ask can it endure, can I have it all the time. If it lasts for a minute, good, forget it. You follow? Don't ask. But become aware that you are inattentive. You understand? You follow what I am saying? I listen completely with my heart and with my senses, with complete attention. In that attention there is vast space, there is no centre, no periphery. There is only a tremendous sense of attention and in that state there is no time. If you are listening now in that state you will see there is no time, there is only the complete act of listening. Then thought comes along and says 'By Jove, that was an extraordinary experience, an extraordinary state, I'd like to have it a bit more, last longer'. The moment you do that, ask, tell me how it can last longer, you have introduced a factor which brings about disorder. That is desire. You understand? So, when there is complete attention there is no time, there is order. But we are not all the time so completely attentive. Be aware of that state of inattention. Don't try to say 'I must be more attentive'. Be aware of it. In that awareness there is no effort. You understand? I wonder if you do! Where there is effort there is disorder. Right.

We started out asking, if there is anything sacred. We said, anything that thought invents is not sacred, because thought is based on the past. The past has its movement, it meets the present, modifies itself and goes on. That's our life. So anything that thought has put together, in the church, in the temple, in the book, in the - there is nothing sacred. To find out what is sacred, to find out for yourself, not somebody tell you what is sacred and you pursue it, to actually come upon that extraordinary state, to find out, there must be complete order in your life. And there cannot be order if you are not compassionate, if you do not know what love is. You understand, sir? So love is not desire, love is not pleasure, love is not something thought can cultivate. Right? But since your life is cultivated by thought, you have no love, have you? Do you love anybody? Do you love your guru? If you have a guru, I hope you haven't, but if you have a guru, do you love that guru? Do you? How silent you become! You are devoted to him. Right? Is love devotion? You are devoted to him because you are going to get something from him. You are devoted to your politician, or to your boss, because you are going to get a job or some... You follow? So, as long as you have a motive - you understand? - motive, there is no love. If you say 'I love my wife because I sleep with her', oh, don't, you silly people. That's what you call love. In her or in him you find comfort, companionship, you are afraid of your loneliness. So, where there is attachment there is no love. But you are attached: attached to your beliefs - you follow? - a dozen things you are attached to. And so you don't know what love is.

So without love, without compassion you will never find what is the most sacred thing, which is truth. Truth is the most sacred thing. But truth cannot come by through the operation of thought. It comes when there is total order in your life. You understand? Not conformity, not imitation, that's not order. Obedience is not, it doesn't bring order. Obedience cultivates fear. When the dictators bring about social order, underneath there is always fear, and so eventually that fear is going to revolt, bring about revolution of another kind. Which you know very well in this country, what is happening all over the world as well as here. So, meditation is the essence of order, in your daily life, not away from it.

So, there is such a thing, something that is holy. That is truth. And that truth can come into being only when there is compassion and compassion has its own intelligence, not the intelligence of a cunning mind, not the intelligence of a devious mind, not the intelligence of an argumentative mind, not the intelligence of capacity. But compassion has its own intelligence. Then it operates in your daily life, if you have order. You understand the relationship between truth and order, which is in your life. The relationship exists only when there is this extraordinary compassion and love. And this whole way of living is meditation because in that there is silence, absolute silence. Not the silence between two noises, not the silence between two words, not the silence between two quarrels, not the silence that thought says, how marvellous to have a silent mind! - and continues, practises and forces itself and hopes to capture that silence. That's not silence. That silence brings about degeneration. We are talking of silence which comes without any motive, without any practice, and that silence is very natural. Haven't you noticed of an evening, there is a peculiar silence in the world, when the sun has just set and every man is quiet for a few seconds, the whole world is quiet.

So, meditation is the discovery, the attention that brings order in your life, and therefore order in society. You understand, sir? And that order in society cannot exist if you have no compassion. And when you have compassion then there is truth, that which is truth is the most sacred thing. But you cannot come by it, you cannot come to it. You cannot invite it, you cannot invite it by becoming a sannyasi, by running off into some monastery, because you are the world and the world is you. The world is in confusion, so you are in confusion. If there is confusion, there is no order. You understand? The whole thing is linked together. You can't just take one part of it and say I'll understand that. You have to understand the whole of life, death, which we talked about yesterday evening. Therefore there is order, cosmic order. There is cosmic order in the heavens but not on earth. On earth we have destroyed that order between ourselves. Human beings have destroyed it by their greed, by their self-centred - you know all the rest of it. So, if you want to find something that is truly sacred, order, compassion. Right, sirs.