It was hot and humid and the noise of the very large town filled the air. The breeze from the sea was warm, and there was the smell of tar and petrol. The large group that filled the room presently left, and we went out into the street.
The parrots, like bright green flashes of light, were coming home to roost. Early in the morning, they flew to the North, where there were orchards, green fields and open country, and in the evening they came back to pass the night in the trees of the city. Their flight was never smooth but always reckless, noisy and brilliant. They were the most restless birds in flight, but how beautiful they were with their red beaks and a golden green that was the very glory of light. The vultures, heavy and ugly, circled and settled down for the night on the palm trees.
A man came along playing the flute; he was a servant of some kind. He walked up the hill, still playing, and we followed him; he turned into one of the side streets, never ceasing to play. It was strange to hear the song of the flute in a noisy city, and its sound penetrated deep into the heart. It was very beautiful, and we followed the flute player for some distance. We crossed several streets and came to a wider one, better lighted. Farther on, a group of people were sitting cross-legged at the side of the road, and the flute player joined them.
So did we; and we all sat around while he played. Cars passed by, one driven by a chauffeur; a lady was inside, beautifully dressed and alone, with the inside light on. Another car drew up; the chauffeur got out and sat down with us. .
The rich have a peculiar atmosphere of their own. However cultured, unobtrusive, ancient and polished, the rich have an impenetrable and assured aloofness, that inviolable certainty and hardness that is difficult to break down. They are not the possessors of wealth, but are possessed by wealth, which is worse than death. Their conceit is philanthropy; they think they are trustees of their wealth; they have charities, create endowments; they are the makers, the builders, the givers. They build churches, temples, but their god is the god of their gold. With so much poverty and degradation, one must have a very thick skin to be rich. Some of them come to question, to argue, to find reality. For the rich as for the poor, it is extremely difficult to find reality. The poor crave to be rich and powerful, and the rich are already caught in the net of their own action; and yet they believe and venture near. They speculate, not only upon the market, but upon the ultimate. They play with both, but are successful only with what is in their hearts. Their beliefs and ceremonies, their hopes and fears have nothing to do with reality, for their hearts are empty. The greater the outward show, the greater the inward poverty.
To renounce the world of wealth, comfort and position is a comparatively simple matter; but to put aside the craving to be, to become, demands great intelligence and understanding. The power that wealth gives is a hindrance to the understanding of reality. This particular form of confidence is obviously an activity of the self; and though it is difficult to do so, this kind of assurance and power can be put aside.
Self-expansion in any form, whether through wealth or through virtue, is a process of conflict, causing antagonism and confusion. A mind burdened with becoming can never be tranquil, for tranquillity is not a result either of practice or of time.
Tranquillity is a state of understanding, and ‘becoming’ denies this understanding. Becoming creates the sense of time, which is really the postponement of understanding. The ‘I shall be’ is an illusion born of self-importance.
The sea was as restless as the town, but its restlessness had depth and substance. The evening star was on the horizon. We walked back through a street crowded with buses, cars and people. A man lay naked and asleep on the sidewalk; he was a beggar, exhausted, fatally undernourished, and it was difficult to awaken him.
Excerpt from Commentaries on Living I