This is supposed to be a conversation between us. You are going to question me, question the speaker, we are going to have a discussion, a deliberation, take counsel together, weigh together, consider together, to balance things together, it is not one person answering your questions, or queries, but rather together we are going to have a conversation.
     Probably you are not used to this, to really talk to somebody openly, frankly. Probably you never do it, even to your wives or husbands, or somebody closely related, you never talk openly, frankly. You put on a mask, pretend. If we could put aside all that this morning and consider what questions we have, what we would like to talk over together, what you are most concerned with, not just some absurd stuff, but rather what you really want to find out. So we are going to have a deliberation. That word means to weigh together, balance, take counsel with each other, to consider with each other. Not the speaker considers and then you agree or disagree, that's rather childish.
     So can we, this morning, talk over together as though we were really true friends. Not that I am sitting on a platform because a platform indicates somebody high up, it is there for convenience so we can see each other. So before we begin to discuss, how do you approach a question? Do you understand what I am asking? How do you regard a question, a problem, how do you weigh the problem, how do you come very close to the problem? So we are going to consider together whatever the question is, however silly the question is, or how absurd the question is, we are going to talk about it together. Is that clear? Right? You can't expect the speaker to answer your questions, because in the question itself may be the answer. You understand? Not you put a question to me and then I answer it. That's rather meaningless. But how do you regard a question, what is your approach to the question, how do you consider, weigh, take account of the question? Because in the question itself may be the answer; not question and then wait for an answer.
     So whatever question we are going to discuss this morning, let us examine the question first, not wait for an answer. You understand, sirs? Have you understood this? Or it is too mysterious?
     I've got a question, a question, I am not going to answer it. Why do you separate life, the living, daily living from your ideas of the spiritual? Why do you divide the two? May I put that question? Right? Why do we separate so-called religious life - all the monks and the robes and all that - and the daily monotonous lonely life; why do we separate them? Please, answer my question.
     Q: Because it gives us energy.
     K: So we want energy, is that it?
     Q: It needs a different kind of energy. The spiritual life and the ordinary, mundane life involve two different kinds of energy.
     K: That is, two different kinds of energy, one for the so-called spiritual, religious life, and the other, the mundane life, another kind of energy. Now I am not going to answer the question, let's find out if what you are saying is a fact. Right? Is it a fact? You state this, you say, well those people who are religious put on those funny robes, they need quite a different kind of energy than a man who travels around, makes money and all the rest of it, or the poor man in the village. Why do you divide the two? Energy is energy, whether it be the electric energy, or the motor driven energy, or the solar energy, or the energy of the river in flood - energy. You have the energy to come here, energy to go for a walk, energy to do all kinds of funny things you do. So why do you divide energy? Is that, the man with the beard and strange clothes, has he more energy? Or he is trying to concentrate his energy on a particular issue? You understand, sirs? Energy is energy. Hydroelectric energy, piston energy in a car, the dynamo energy, the solar energy, right? They are all energy, aren't they?
     Q: There are various kinds of energy: one is the energy of thought, which can be stilled; there is another, the energy of insight, which does not get stilled, and there is yet another, the energy of mind, which brings about compassion and other things.
     K: Sir, would you mind making your statement short?
     Q: There are various kinds of energy: one is the energy of thought which can be stilled, there is another energy of insight, which does not get stilled, and another energy of mind which brings about compassion.
     K: Certainly not. We are talking over, I am not laying down the law.
     Q: The relationship of the three aspects of energy: of thought, of insight and of mind.
     K: You answer it! Why not? You have a perfect right to answer him.
     Q: Just because we want to be comfortable, we divide energy into various compartments. I do not think there can be many types of energy. Energy can be only one.
     K: I should have thought so myself. You see how we divide everything. We divide spiritual energy, mental energy, the energy of insight, the energy of thought.
     Q: It complicates it.
     K: I know, it complicates it, doesn't it. Why not be very simple about it. The energy of the body, the energy of sex, the energy of thought, it's all energy, it's one thing, only we divide it. Why? Find out, madam, why do we?
     Q: We are conditioned to divide it.
     K: Yes. Now, sir, why are you conditioned? Why do you accept this division? You understand sir? India, Pakistan, Russia, America, why do you divide all this? Tell me.
     Q: It is a reality.
     K: Of course it is a reality, you go to war. Why do you make obvious statements, sir?
     Q: There is a difference between the truth and reality.
     K: All right. What do you call reality?
     Q: What we see.
     K: Therefore you say reality is right in front of you, what you see visually, optically. Is the tree a reality?
     Q: Yes, sir.
     K: All right. Is what you think a reality?
     Q: Sometimes we have to.
     K: Is your wife a reality?
     Q: Yes, sir.
     K: What do you mean by a wife?
     Q: He says in real life...
     K: No, no, I am asking him a question. What do you mean by my wife?
     Q: There is a psychological factor.
     K: What do you mean psychological? Sir, we haven't finished that question.
     Q: There is a psychological attitude that I have towards my wife, and there is the reality of that wife who has her own psychology.
     K: Sir, are you saying, sir, if I may put it in my own words - you will allow me to put it in my own words? The image of your wife, the image which you have built up is different from the wife - is that it?
     Q: Could be.
     K: What do you mean 'could be'?
     Q: It happens sometimes that the image coincides with the reality of my wife is.
     K: Have you looked at your wife? Have you seen her, enquired into her ambitions, her pain, and anxiety, bearing the pain of children and all the rest of it? Have you considered what the wife is? Or you may have lived with her for ten, or five, or fifty years and built an image about her, haven't you? Right? Right, sir?
     Q: Not necessarily.
     K: I do not say necessarily, or unnecessarily. Is it a fact that you have, if you are married, or if you have some friend, you build an image about her, don't you? Not necessarily, but it takes place. Right sir? I am not trying to brow-beat you, sir, but each one has an image about the other. You have an image about me, haven't you? No sir? Otherwise you wouldn't be here. So we create an image about another depending on our temperament, depending on our knowledge, depending on our illusions, depending on our fantasies and so on. We build an image about people. You have an image about the prime minister, you have an image about the person who is speaking to you. So we are asking a much deeper question: can you live a daily life without images?
     Q: The images that we build up, they are generally in relationship with ourselves. I build up an image around me.
     K: Yes, you have an image about yourself.
     Q: And if we can achieve that state about which you have been talking - effacing the centre, the self - then the images would automatically drop. Then one can live without images.
     K: So when you talk about relationship, what do you mean by that word?
     Q: By relationship...
     K: Sir, please just listen quietly for five minutes before you answer, take a little breather. What is your relationship with another? Relationship. You understand the word? Just listen. To be related. I am related to him, he is my father, my brother, my sister, whatever it is, what do you mean by that word relationship?
     Q: It is..
     K: Careful, sir! Don't be so quick. Go slowly, we have plenty of time. You understand the word relationship, to be related, either through blood - he is my father, my brother, you have come out of the same womb, my father and my mother produced us. What do you mean by that word relation?
     Q: I am not using the word relationship in that sense.
     K: I am talking in that sense.
     Q: My care and concern for my friends, for my parents, for my children including hatred - all that is included.
     K: Do you really care? Or is it just an idea that you should care? Sir, did you understand , if I may politely ask you, what do you mean by the word, the word, to be related? Not what you have given meaning to it, the meaning according to the dictionary, what do you mean by that word relationship?
     Q: Contact through the actual, not through words or images.
     K: Sir, I am asking you a question, don't kick it around. I am asking you most respectfully what do you mean by related. I am related to him, what does that mean?
     Q: I think when I say I am related, I become a part of that.
     K: Are you a part of your wife?
     Q: Yes, partially.
     K: Not total, or partial. I am asking sir, most politely, what do you mean by that word relationship?
     Q: Sir, being associated with day-to-day life, a network of expectations from each other, duties and obligations.
     K: You make it so very complex, don't you. If you would kindly listen, I am asking you what do you mean by that word, per se for itself, not what you think it should be.
     Q: Close touch; getting attached; to have something in common. If I have an image about you, then I have a relationship with you.
     K: Do I need an interpreter, we are talking in English. I don't know Hindi or any Indian language, I only know several European languages. But the word relation has a great significance. I am asking you, if I may, what do you mean by that word.
     Q: To have something in common.
     Q: To have a relationship.
     K: All right, sir, let him shout.
     Q: I have an image about you.
     K: Do you have a relationship with me? In what way? I am asking you seriously, sir, don't throw it aside.
     Q: When I am looking at you without an image I have relationship with you at that moment.
     K: You really haven't thought about it. You are just throwing out words.
     Q: I think we have diverted from the original question.
     K: I know, I know. I am not so dumb as I look! So, sirs, let's get back, I'll come back to this word, it is a very important word in our life. Why do we divide the spiritual and the mundane? Just listen, sir, please just listen. We divide India against Pakistan, we divide various religions, Christianity, Buddhism, Hinduism and so on, divide, divide, divide - why? Don't answer, just look at it sir, we are taking counsel together, we are looking at the same problem together. You understand, sir. Why do we divide? Of course there is a division between man and woman, you are tall and I am short, or I am tall and you are thin, whatever it is, but that's natural: you are tall or brown, or white, or pink, or yellow, I happen to be black, all right. But that's according to the sun, according to heritage and so on, genetic issues - I won't go into all that. Why do we divide?
     Q: Because we have different ideas and different feelings and different interests, and we want to stick to them.
     K: Why do you want to stick to them?
     Q: Because we are selfish and we have self-interest.
     K: No, don't reduce everything to selfishness. Why do we divide, I am asking.
     Q: There is something most curious.
     Q: I think we have to divide because when I do not have an image about my wife I am being spiritual, but when she is violent, she is being real, so there is a division between the real and the spiritual.
     Q: Energy as such is different from scattered energy. When an atom is bombarded by energy, the atom gets scatters, the scattered energy has properties different from that the old energy with which the atom was bombarded. A similar thing happens in the psychological field.
     K: Which means what?
     Q: Different kinds of energy manifested in psychological fields are different from each other.
     K: So who is dividing all this? Who is dividing all these various forms of energy?
     Q: The mind itself first divides into real perfection, then the outer perfection.
     K: Is that your experience? Or are you quoting somebody?
     Q: Half-half.
     K: Could we please be serious for a while and face these facts: why have we divided the world around us - Pakistan and India, Europe and India, America and Russia and so on, who has done all this division?
     Q: I think it is the ego, it is thought.
     K: Are you guessing? Are you guessing? Why don't we look at the fact first? We have different ideologies, different beliefs, one section of the world believes in Jesus, the other section believes in Allah, some other section believes in the Buddha, other sections believe in something else - who has done all these divisions?
     Q: It is we, mankind.
     K: That means you.
     Q: Yes, sir.
     K: You have divided the world, why?
     Q: We have inherited it.
     K: Sir, just listen, please listen. Why have you divided?
     Q: Fear and security.
     K: Are you sure, what you are saying? What do you say?
     Q: We divide ourselves because we derive pleasure from this division.
     K: If you are also being killed by another party, is that also pleasure? You don't..
     Q: Because I want identity.
     K: You want identity. Identity with what?
     Q: (Inaudible)
     K: No, I am asking you, identity with what? No, no, I am asking you a question, lady, you want to be identified, don't you, to have identity. With what? With the earth?
     Q: Everyone wants to prove that I am better than the other one.
     K: Quite right. Now, look, would you listen for a few minutes, sir? The world has divided itself, right? Europe, America, Russia, India, Muslims, that's a fact. Who has divided it? Don't make casual remarks, it is not an entertainment. I am not here to be entertained. So if you will kindly listen, I am asking you a question. Who has divided the world into this? Has not man done this? You have done it because you say, I am a Hindu, or a Muslim, or Sikh, or some other sect. Who has done all this? Man, hasn't he? Man. Man wants security, so he says, I belong to Buddhism, that gives me identity, that gives me strength, that gives me a sense of a place where I can stay. So what is the basis of this? You understand my question, sir? Why do we do this? Is it for security? Because if I lived as a Hindu in a world of Muslims, they would kick me around. Right? Or if I lived as a Protestant in Rome I would find it rather difficult, because Rome is the centre of Catholicism. Right? So I am saying to you sir, if I may politely request you, who has done all this? This colossal mess. You understand? You? Right? You have done, he has done it, and she has done it. And what will you do about it? Just talk about it? So we will stop. That's all. You don't want to act, you say, let's carry on.
     Q: Sir, you have no intention to help us, but when we are here we find that you help us. How does that happen?
     K: Too bad! I don't want to help anybody. It's wrong to help another, except surgically, food and so on. The speaker is not your leader. Right? He has said it a thousand times all over Europe, America and here.
     Q: You may not help us, but you make us understand things.
     K: No, we are having a conversation together, in that conversation we begin to see things clearly for ourselves. Therefore nobody is helping you, it is a conversation.
     Q: Yes, sir.
     K: Sir, sir, did you hear what I said? Yes, sir, but did you hear what I said? That the speaker is not here to help you in any way. Right sir? He is not your guru, you are not his follower, all the speaker says is an abomination. Right sir?
     Q: Why is there so much cruelty in nature that one being has to eat another in order to survive?
     K: Is that your question, sir? A tiger lives on small things, so the big things eat little things. And you are asking why is nature cruel.
     Q: Why is there so much of cruelty in nature?
     K: First of all why is there so much cruelty in human beings? Not in nature, of course, that is natural, perhaps. Why are you so cruel? Not say, there is cruelty in nature, why are human beings cruel?
     Q: I want to get rid of my pain and sorrow, so if anybody hurts me I also react, or respond in a similar manner.
     K: Sir, have you ever considered that all human beings suffer? All human beings in the world. Right?
     Q: I suffer.
     K: You are a human being, aren't you? So I am saying all human beings suffer whether they live in Russia, America, China, India, Pakistan, wherever, all human beings suffer. Now how do you solve that suffering?
     Q: I am interested in my own suffering.
     K: What are you doing about it?
     Q: I have come here to be enlightened by you.
     K: What shall we do together, sir? What shall we do together, together, not I help you or you help me, what shall we do together to get rid of sorrow?
     Q: I don't know.
     K: Don't you really know?
     Q: No.
     K: Are you sure?
     Q: Yes, sir.
     K: Be careful answering, sir, this is a very serious question: are you sure you don't know how to be free of fear and sorrow?
     Q: Yes, sir.
     K: You don't know.
     Q: I don't know how to get rid of my sorrow.
     K: Just a minute, just a minute. Remain in that state. Would you listen sirs? He asked a very serious question, he said, I really don't know how to be free of sorrow. Right? I don't know. When you say, I don't know, is it that you are waiting to know? You understand my question, sir? I don't know but I may be expecting some kind of answer, therefore when I am expecting I step out of 'not knowing'.
     Q: I don't understand.
     Q: He says when we are expecting an answer we have moved away from the field of 'not knowing'. And he says, stay with not knowing.
     Q: What does that mean?
     K: I will tell you what it means. I am not helping, I am not helping you. Sir, that is a very serious matter when you say you are not helping me because we have been helped for so many thousands of years. When you say, I don't know, what does that mean? I don't know what Mars is - you know Mars, the star - so do I work on that to find out?
     Q: No, I don't.
     K: Sir, I don't know what Mars is. He is an astro-physicist, I go to him to find out what Mars is. For god's sake, sir.
     Q: But I am not interested in Mars.
     K: I know you are not interested in Mars, sir, nor am I, but I am taking that as an example. I don't know what Mars is, and I go to an astro-physicist and I say, tell me what Mars is, and he tells me Mars is various combinations of gas and all the rest of it. And I say, that is not Mars, your description of Mars is different from Mars. Right? So I ask you, most respectfully, when you say, I don't know, what do you mean by that? I don't know. I am not waiting for an answer, which may be crooked, which may be false, which may be illusory, therefore I am not expecting. Are you in that state? I don't know.
     Q: We are stunned when we remain in that state.
     K: Remain in that state. I don't know how to swim the Ganga.
     Q: I can't do anything about it.
     K: You can't. When you don't know what is the cause of suffering, how can it be ended when you don't know? Right sir? So remain in that state and find out. Sir, just a minute, sir. When you put a question, you expect an answer, don't you? Be honest, be simple. So you expect an answer from a book, from another person, or from some philosopher. Right? Somebody to tell you the answer. Right? Would you put a question and listen to the question? You understand what I am saying? I put to you a question, I have forgotten what it was. Let me think of another. Why has Karshi become so important? You understand that question? Why has Karshi, which is this place, this land, why do you consider it important? Answer it, sirs.
     Q: Because of its ancient temples.
     K: In Jerusalem, in Israel, they have found a building 8,000 years old, would you all worship that?
     Q: No.
     K: Why?
     Q: Because all the gurus, the priests have lived here.
     K: So have they there, in Israel, priests and things - 8,000 years old, why don't you go there and worship it?
     Q: There are people there to worship.
     K: You are not thinking. So when you put a question would you wait for the question to reveal itself? You understand? I am asking you, most politely, I put a question, I know if I can understand the question properly I will find the answer. So the answer may be in the question. You are bored, are you, sir?
     Q: Not at all.
     K: Would you experiment with what I am saying? Will you really do it? That is, if I put a question to you, don't try to find an answer but find out if you have understood the question, the depth of the question, or the superficiality of the question, the meaninglessness of the question. Right? Would you look at the question first, take time. Or you are ready to answer. So I am suggesting, sir, if you put a question to the speaker, the speaker says, the question itself has vitality, energy, not the answer, because the answer is in the question. Right? Find out. Sir, did you hear what I have said? Have you understood what I said, sir? Don't be nervous. If you say, go to hell, it's all right. I am asking you a very simple fact: you ask me a question, and I say to you, in that question is the answer. The question contains the answer.
     Q: (Inaudible)
     K: Would you listen, sir, please. You can ask your question afterwards. Will you do that?
     Q: Yes.
     K: Don't say meekly, yes. It is very important.
     Q: An intelligent mind can put the right question. I feel I am not intelligent at all so how can I ask the right question?
     K: You can't! But you can find out why you are not intelligent. I can find out why I am not intelligent. He is intelligent, I am not, why? Is intelligence dependent on comparison? You understand sir? Sir, did you listen to my question?
     Q: Sir, many times we find an answer to our question, but we require somebody else's approval of that answer.
     K: So the answer is not important but approval of another is important?
     Q: A correct answer is important therefore approval of the correct answer is required.
     K: By whom? By your friends who are equally unintelligent? By whom do you want the approval? Public opinion? The Governor? The Prime Minister? Or the high priests? From whom are you wanting approval? Sir, you don't think at all, you just repeat, repeat, repeat.
     Q: I want to ask another question. I remain with the statement that I don't know, but it is tiresome.
     K: Why is it tiresome?
     Q: I am trying to find out.
     K: Don't try to find out. Here is a question: why has man, you, why have we made such a mess of the world? A mess of our lives, a mess of other people's lives? You understand, sir, it is a mess, it is a confusion, why?
     Q: Because..
     K: Madam, would you kindly listen for a minute? I am talking to that gentleman. Why have human beings throughout the world made such a mess of the world? You understand, sir? Why? Don't - listen to the question, go into the question. You understand? Have you held ever in your hand a marvellous jewel? A priceless jewel. You look at it, don't you? You look at it, see the intricacies of it, how beautifully it is put together, what extraordinary skill has gone into it, the silversmith must have marvellous hands. That jewel is very important. Right? You look at it, you cherish it, you put it away and you occasionally look at it, don't you?
     Q: I want to hold it.
     K: You have it in your hand, sir. For god's sake. I am saying you look at it. If you have a marvellous picture, painted by somebody or other, and you look at it. It's in your room, it's yours, you don't just hang it there you look at it. In the same way, if I ask you a question, look at it, listen to the question. But we are so quick to answer it, so impatient. So I am suggesting, most respectfully, look at it, take time, weigh it, see the beauty of the question - or it may be an utterly unimportant question. Do it, sir. Then you will find the question itself has tremendous energy.
     Q: Why do we not change?
     K: Why, sir? Why don't you change?
     Q: I don't know, but I don't change.
     K: Are you satisfied where you are?
     Q: No.
     K: Then change.
     Q: I would like to ask a question. There is a teacher in a class in which some boy is naughty, in order to put it right he has to punish him. Should he go through that exercise of punishment, which means violence?
     K: What do you mean by the word 'violence'?
     Q: Well...
     K: Don't be quick, sir. What do you mean by violence? Hitting each other? Would you call that violence? I hit you, you hit me back. That is a form of violence, isn't it? A grown-up person hits his child, that is a form of violence. Killing another is a form of violence. Harassing another - harassing, you know what that word means - that's a form of violence. Trying to imitate another, imitate, is a form of violence. Right? Would you agree to that? Imitate, conform to the pattern of another, that's violence. Right, sir? Are you listening to what I am saying? So I am asking you, psychological violence and physical violence. So how will you stop it? You, don't say the teacher, you, how will you stop it? Have you listened to what I have said? Sir, please have the courtesy, politeness, to listen to somebody else's question. Don't always say, keep everybody out and just your own problems.
     Q: Why is there a variety in nature?
     K: Why are you bothered about nature? Why are you concerned with nature?
     Q: I am seeing the variety.
     K: Don't you see the variety here?
     Q: I see it, even outside.
     K: What are you going to do about it?
     Q: I want to know why.
     K: Sir, I request you kindly to study yourself first. You understand? To know yourself first. But you know about everything outside you, but you know nothing about yourself. Sir, this has been an old question, sir. The Greeks have put it in their own way, the Egyptians, the ancient Hindus have said too: Know yourself first. Right? Will you start with that?
     Q: Sir, I am always putting this question to myself, why am I in the bondage of physical pain. I keep on asking this question but I don't get any answer.
     K: You may be going to the wrong doctor. Sir, I know people who go from doctor to doctor to doctor, they have plenty of money, so they trot around from one doctor to another; and do you do that? Or is it psychological pain?
     Q: Physical and psychological.
     K: Which is important?
     Q: I beg your pardon?
     K: Which is the greater pain?
     Q: When the physical pain is extreme surely it is the physical pain.
     K: Yes, I know. But I am asking you sir, politely, to what you pain do you give importance?
     Q: I find myself...
     K: You haven't answered my question. To what do you give importance?
     Q: At the moment when I am suffering, I give that importance.
     K: You haven't answered my question, sir, have you? I am asking you, which is more important the physiological pain or the physical pain?
     Q: What do you mean by psychological pain?
     K: I will tell you. Pain of fear, pain of loneliness, pain of anxiety, pain of sorrow and so on, all that is the psyche. Now to what do you give importance? To the psyche or to physical pain?
     Q: The psyche.
     K: Do you really?
     Q: Yes, sir.
     K: Are you being obstinate, sir? So if you give importance to the psychological pain who is going to be the doctor?
     Q: I.
     K: What do you mean 'I'? You are the pain. You are not different from 'I'. The 'I' is made up of pain, anxiety, boredom, loneliness, fear, pleasure - all that is the 'I'.
     Sir, there is a question here, sorry it is all rather messy. You don't listen to anybody do you, why bother to listen to me.
     Q: If I have understood that there is urgency to be aware all the time, why is that I remain in that state only for a very short while during the day?
     K: Because you don't understand what it means to be aware.
     Sir, here is a question.
     QUESTION: It's a fact that the various centres of the KFI constantly and continuously stress and spread that they are the centre of K's teaching. So now when we have the Buddha's teaching, Christ's teaching and Krishnamurti's teaching, are these so-called teachings of K going to meet the same fate as those of the Buddha and Christ?
     You have understood the question? Are you bored with the question? I don't mind. I am bored with it myself.
     Sir, K has thought a great deal about the word 'teaching'. We thought of using the word 'work' - ironworks, big building works, hydroelectric works, you understand? So I thought work is very, very common. So we though we might use the words 'teaching, but it is not important the word. Right? Your question is, will the teachings of the Buddha, which nobody knows, I have asked them, the original teachings of the Buddha nobody knows; and Christ may exist or may not have existed. It is a tremendous problem whether he existed at all. We have discussed with great scholars about that - I won't go into that. And will K's teaching also disappear like the rest? You have understood the question? Right? Right sir?
     Q: I have not said it.
     K: Of course you have not said it; somebody has written it, therefore it is interesting. The questioner says - probably you also think - that when K goes, as he must go, what will happen to the teaching? Will it go like the Buddha's teaching, which is corrupt, you know what is happening, will the same fate await your teaching? You have understood? It depends upon you. Right? Not upon somebody else, it depends upon you: how you live it, how you think about it, what it means to you. If it means nothing except words then it will go the way of the rest. Right? If it means something very deep to you, to you personally, then it won't be corrupted. Right? You understand sir? It won't be corrupted. So it's up to you, not up to the centres and information centres and all the rest of that business. It depends upon you, whether you live the teachings, or not.
     Q: Has the truth its own power?
     K: It has, if you let it alone.
     Q: Sir, that question was put by me. May I clarify the question - what I mean by that?
     K: Go ahead, what is the question?
     Q: Now, my question is this: you have so many times repeated for 70 years that you do not convince anybody of anything, you are not a teacher, you do not teach anything to anybody. Now I say that the centres of the KFI - whose president you are, while you are still living - they invite the public, 'Come here, here are the teachings of Krishnamurti; and you study here what he has to say. He has discovered so many things. Please come here and try to study.' You say you work as a mirror, when I use the mirror, does the mirror help me? It does help me, the light is helping me. Are these things not your teachings? So there is no harm if you say you are a teacher because you are teaching something, you are clearing something. You yourself say that you work as a mirror; anything which works as a mirror is definitely helping me.
     K: Yes, sir.
     Q: That is my question.
     K: So, what is the question? Sir, in all his talks K has emphasized the fact that he is merely a mirror. Right sir? That he is merely a mirror reflecting what your life is. Right? And he has also said you can break up that mirror if you have seen yourself very clearly. The mirror is not important. But what has happened throughout the world? They all want to be on the band-wagon. You know what that word means? All want to share in the circus.
     So I say, please don't bother, just listen to the teaching; if somebody wants to form a little centre in Gujarat, let him do it, but he has no power to say that he represents K, that is a follower. He can say anything he likes, he is free to do what he likes. We are not imposing on anybody that they should do this, do that. Say, for instance, he starts, buys videos and all the rest of it and collects a few friends in his house. That is his affair. We are not saying, 'Don't do this, do that'. If anybody did that, I would say, 'Sorry, do not do it'. But they like to do it, they like to be interpreters, gurus in their little way. You know the game you all play. So if you want to do that, you are perfectly welcome to do it. But the Foundation - unfortunately I happen to belong to it, or fortunately - the Foundation says you are free to do what you like. You understand, sir? But books, read books, burn books of K, do anything you like. It is your hands. If you want to live it, live it; if you don't want to live it, it is all right, it is your business. Is this clear once and for all? That the Foundation has no authority over your life, to tell you what to do, or what not to do. Or to say, this is the centre from which all radiation goes, like a radio station or a television station, we are not that. All that we are saying is, here is something, it may be original, may be not original, here is something for you to look at. Take time to read it, take time to understand it. If you are not interested just throw it away. It doesn't matter. You have wasted 25 rupees, that's all. But if you like to live that way, live it; if you don't, just drop it. Don't make a lot of noise around it. You understand what I am saying, sir? Don't make a circus about it, a song and dance about it, that I have understood and you haven't, I'll tell you all about it. You understand what I say sir?
     So it is time to stop. Now, if I may ask, what have you got out of this mornings' talk, discussion? Nothing or something?
     Q: I am looking at the question" I understood the question but the thinking stops.
     K: Good! I am just asking, sir, what have you all got out of it, what has flowered in you after this morning? Like a flower blooms overnight, what has bloomed in you? What has come out of you?
     Q: That we should have the habit of thinking together.
     K: Did you really think together?
     Q: Yes, I did.
     K: Together, you and I - or you were talking to yourself?
     Q: I was talking to myself also.
     K: Sir, you don't have to tell the speaker anything. I am just asking, politely, if I may: we have met for over an hour, talked together, said many things according to our opinions, at the end of the journey of this morning, where are you? Where we started? Where we ended? Or is there a new flowering? That's all sir. I am not going to say, oh, you haven't, or you have. That would be impudence on my part. Right sir.
     May we get up presently?