How do we psychologically respond to the present condition of the world?
Public Talk 1 - Madras (Chennai),India - 26 December 1981
If we do not observe the world carefully, we have no criteria by which to judge when we turn inwardly.
Why have we given such extraordinary importance to thought?
Thinking is the beginning of memory; without memory there is no thinking.
We are a mass of collective remembrance of things past. We are functioning psychologically on memory as the ‘me’ and the ‘you’.
Is there knowledge about oneself? Do we know ourselves?
Are you individual?
Is it possible to be utterly free from all the content of our consciousness?
What is it that is hurt? Is it the image you have about yourself?
What is the capacity of a brain which is functioning holistically?
Is it possible to live without a single conflict?
Why have we become habituated to conflict?
Public Talk 2 - Madras (Chennai),India - 27 December 1981
Why have human beings not solved the problem of conflict with each other and in themselves?
When we do not accept what actually is but escape to an ideal, the opposite of ‘what is’, then conflict is inevitable.
Non-violence is non-fact, not a reality but a projection of thought to escape, or to accept violence and pretend that we are becoming non-violent.
Can you look at your wife or your husband without the memory of the past?
It is possible to live without conflict.
When you observe ‘what is’, there is no conflict.
Goodness means to be holistic, to be whole, not fragmented.
1st Question & Answer Meeting
Public Question & Answer 1 - Madras (Chennai),India - 29 December 1981
Q1: Without conflict or struggle in the sense of desire to improve, how can there be any progress, material or social, in the world? The desire to change supplies the motive force for work towards achievement and progress. If you accept ‘what is’ then how can there be any kind of progress?
Q2: Tell us, sir, what should be done seriously to help the country and the people of the country, for no philosophy, nor books, nor talks, can solve these problems.
Q3: What is sorrow?
Q4: What is the nature of freedom? Why does it happen?
2nd Question & Answer Meeting
Public Question & Answer 2 - Madras (Chennai),India - 31 December 1981
Q1: We live in a corrupt and unjust society. Is there no place in your teaching to fight on behalf of the victims of injustice?
Q2: What is the place of right action in one’s quest for self-knowledge?
Q3: Even though I am able to bring about order within myself, the disorder and pressure of the world around me constantly affect my daily life. Is it possible to remain unaffected?
Q4: You once said, ‘Give your life to understand life.’ What does it mean?
Q5: I am a 12 year old boy. I am constantly afraid of death. How shall I be rid of this fear?
Q6: Kindly give a straight reply. Does God exist, or not? Yes, or no? If yes, how best to realise him in this life?
Note: a total of 49 seconds of missing video is replaced by audio only.
Discovering the causes of disorder
Public Talk 3 - Madras (Chennai),India - 2 January 1982
Disorder exists where there is contradiction in one’s life, when life is fragmented, broken up.
Thought born of ignorance will invariably create conflict.
Freedom from fear has a quality of tremendous, vital strength.
What is time?
Greed trying to become non-greed is still greed.
The universe has no time and that is why it is ‘from everlasting to everlasting’. It has no cause, and therefore it is endless, it is infinite.
We have no space in us because everything we do has a cause.
Why have human beings been slaves to desire?
Just to remain with sensation, not to allow thought to creep in, is tremendous discipline. Discipline means to learn.
To learn about fear is the ending of fear.
Fear, pleasure and suffering are one unitary movement
Public Talk 4 - Madras (Chennai),India - 3 January 1982
Because we do not understand beauty we have no love in our heart.
Where there is intelligence there is right action born out of compassion; and beauty is that compassion.
Is pleasure the other side of fear?
Can beauty exist where there is greed, envy, anxiety, agony? Beauty is when the other is not.
When you are angry, that anger is you, not something away from you.
Can I observe suffering without the word, without escape, without trying to seek comfort?
It is only a mind that is free from sorrow, totally, that can know what love is.
Can one live a totally integrated life?
Public Talk 5 - Madras (Chennai),India - 9 January 1982
Integrity means innocence, a mind that has not been touched by corruption.
As human beings living in this neurotic world where there is so much corruption and disorder, can we live a totally integrated life?
Can this movement, the outer and the inner, ever stop? What takes place when it does stop?
What is the nature of love? You cannot cultivate love.
What is the ‘I’, the ‘me’, that I cling to? Is it my sorrow, my anxiety, my confusion, my talent, capacity, pain, wounds, agony?
If you are ending every day, you are living with that enormous thing called death. So there is incarnation, not reincarnation. There is incarnation each day when you are ending each day.
When one understands death, one is living, there is something totally new taking place each day.
Note: a total of 1 minutes and 15 seconds of missing video is replaced by audio only.
In meditation there is no becoming nor being
Public Talk 6 - Madras (Chennai),India - 10 January 1982
Is it possible to bring complete order without any compulsion, without any pressure, without reward and punishment acting?
Is there an intelligence which is not born of thought?
What is a religious mind?
Purity is not so great as innocency. ‘Innocent’ means a mind that is not capable of being hurt.
Is meditation something apart from daily living?
Can we be free of all systems and practice?
When I say to myself, ‘I must control my thoughts,’ who is the controller?
In meditation there is no controller, which means there is no conflict.
When there is order the whole brain becomes astonishingly quiet.
Silence can only be when there is space.