If you are not concerned continued

The speaker is not advocating a particular system, particular philosophy, but that we observe together, as two friends who have known each other for some time, who are concerned not merely about our private lives, but are together looking at this world which seems to have gone mad. The whole world is arming, spending incredible amounts of money to destroy human beings, whether they live in America, Europe, or Russia, or here. It is taking a disastrous course which cannot possibly be solved by politicians. We cannot rely on them; nor on the scientists they are helping to build up the military technology, competing each against another. Nor can we rely on the so-called religions; they have become merely verbal, repetitive, absolutely without any meaning. They have become superstitions, following mere tradition, whether of five thousand years or two thousand years. So we cannot rely on the politicians who are throughout the world seeking to maintain their position, their power, their status; nor can we rely on the scientists, who each year, or perhaps each week, are inventing new forms of destruction. Nor can we look to any religion to solve this human chaos. 

     What is a human being to do? . . . . 

 Is the crisis intellectual, economic, or national, with all the poverty, confusion, anarchy, lawlessness, terrorism and always the threat of a bomb in the street? Observing all that, what is our responsibility? Are you concerned with what is happening in the world? Or are you merely concerned with your own private salvation? Please consider all this very seriously, so that you and the speaker observe objectively, what is taking place, not only outwardly, but also in our consciousness, in our thinking, in the way we live, in our actions. If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. We must be clear on this point. We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned as human beings, human beings who are not labelled with any particular nationality. We are concerned in looking at this world and what a human being living in this world has to do, what is his role? 

Every morning, in the newspapers, there is some kind of murder, bomb outrage, destruction, terrorism, and kidnapping; you read it every day and you pay little attention to it. But if it happens to you personally then you are in a state of confusion, misery and asking somebody else, the government or the policeman, to save you, to protect you. 

It is of primary importance to bring about order in ourselves; from that inward order there will be outward order. We are always seeking outward order. We want order in the world established through strong governments, or through totalitarian dictatorships. We all want to be pressurized to behave rightly; remove that pressure and we become rather what we are in the present India. So it becomes more and more urgent on the part of those who are serious, who are facing this terrible crisis, to find out for ourselves what our consciousness is and to free that consciousness of its content, so that we become truly religious people. As it is we are not religious people, we are becoming more and more materialistic

 We are as two friends talking over together our sorrows, our hurts, our anxieties, our uncertainty, insecurity and how to find security, how to be free of fear and whether our sorrows can ever end. We are concerned about that. Because if we do not understand that and look at it very clearly, we will bring about more confusion in the world, more destruction. perhaps all of us will be vaporized by an atom bomb. So we have to act urgently, seriously, with all our heart and mind. This is really very, very important, for we are facing a tremendous crisis. 

We have not created nature, the birds, the waters, the rivers, the beautiful skies and the running streams, the tiger, the marvellous tree; we have not created them . …...... And we are destroying the forests, we are destroying the wild animals; we are killing millions and millions of them every year certain species are disappearing. We have not created nature the deer, the wolf but thought has created everything else.

 We live and behave according to our thinking. We have this government because of our thinking, we have wars because of our thinking all the guns, the aeroplanes, the shells, the bombs, all result from our thinking. 

So it is very important to look at our relationships; not only your intimate relationships but also your relationship with the rest of the world. The world outside is interrelated, you are not separate from the rest of the world. You are the rest of the world. People are suffering, they have great anxieties, fears, they are threatened by war, as you are threatened by war. They are accumulating vast armaments to destroy each other and you never realize how interrelated we are. I may be a Muslim and you may be Hindu; my tradition says, `I am a Muslim' I have been programmed like a computer to repeat `I am a Muslim' and you repeat `I am Hindu'. You understand what thought has done? The rest of the world is like you, modified, educated differently, with different superficial manners, perhaps affluent or not, but with the same reactions, the same pains, the same anxieties, the same fears. Please give your mind, your heart, to find out what your relationship is with the world, with your neighbour and with your wife or husband. If it is based on images, pictures, remembrances, then there will inevitably be conflict with your wife, with your husband, with your neighbour, with the Muslim, with the Pakistani, with the Russian you follow? And the content of your consciousness is the hurt which you have not resolved, which has not been completely wiped away; it has left scars and from those scars you have various forms of fears which ultimately lead to isolation. Each one of us is isolated, through religious traditions, through education, through the idea that you must always succeed, succeed, succeed, become something. And also beyond our relationship with each other, intimate or otherwise, we are interrelated whether you live here or anywhere else in the world. The world is you and you are the world. You may have a different name, different form, different kind of education, different position, but inwardly we all suffer, we all go through great agonies, shed tears, are frightened of death, and have a great sense of insecurity without any love or compassion. 

     So how do you listen to this fact? That is, how do you listen to what is being said? The speaker is saying that you are the rest of mankind, deeply; you may be dark, you may be short, you may put on saris, but those are all superficial; but inwardly the flow, whether I am an American, a Russian or Indian, the flow is the same. The movement of all human beings is similar. So you are the world and the world is you, very profoundly. One has to realize this relationship. You understand I am using the word `realize' in the sense that you must be able to observe it and see the actual fact of it 

New Delhi 1981 First talk