BENGALURU : The problems which thought has created, whether religious problems, or economic, social, moral and so on. And if one is enormously serious, not flippant, not merely amused by intellectual theories, a philosophy that is invented by thought, then we must be concerned and totally committed to this question of transforming the content of consciousness. This content makes up consciousness, and we went into that. I am not going to go over and over again the same thing.
And who is the entity that is to change it? And we said the observer is the observed. When there is a division between the observer and the observed, ‘me’ and the ‘not me’, there is conflict. And that is essentially a waste of energy. And when you look into it you will find that the observer is the observed, therefore you remove conflict altogether and you have enormous energy because it is no longer wasted in conflict.
Now this energy is either in the field of thought, or it is an energy totally different from thought. Thought creates its own energy, that is obvious. So we are asking now whether a mind that is so burdened, so conditioned, so shaped by materialistic thought, for such a mind is there a movement other than that of thought? So we said to find that out we must look into the cause of this search.
Where there is a cause there is time, because the cause produces an effect, and that effect becomes the cause later. Right? Please, are you following all this? Or it is too difficult? It is not really difficult because this is our life. It becomes difficult when you treat it, or look at it as something apart from our daily life.
I’ll go into it. I’ll put it differently. What is virtue? What is morality? Is morality transient? Is morality relative, or is it absolute? For us in the modern world morality is relative, and that relativism is nearly destroying us. So one asks: what is virtue? Is there an absolute virtue? Absolute non-killing, you understand? A sense of no hate under any circumstances. Is there a sense of complete peace, absolute peace which can never be disturbed? Can one live without any sense of violence? Or is violence relative? Killing is relative? Hate is modified and so on. You are following all this? So what is virtue? If you hit me and I hit you back and apologise for it later, that becomes relative.
If I have a cause for hating you, or disliking you, or being violent, that cause makes my action not complete, therefore relative. You are following all this? Do please, it is your life. Is there a way of living which has no cause, because the moment you have a cause it becomes relative. Right? You are following all this? Do please! If I have a cause to love you because you give me comfort, psychologically, physically, sexually, morally, comfort, it is not love. So where there is a cause the action must be relative. But when there is no cause the action will be absolute.
You are following this? See what takes place in your life, not in what I am explaining. That is, if I depend on you, if I am attached to you, that attachment has a cause because I am lonely, or I am unhappy, or I want companionship, I want your love, your affection, your care, and so I am attached to you. And from that attachment there is great sorrow, there is pain because you, you don’t like me, or you tolerate me, or give me a little of your affection and turn to somebody else, so there is jealousy, antagonism, hate and all the rest of it follows. So where there is a cause - please understand this, in your life - where there is a cause, action, morality must be relative.