Justice begins only when the mind is very clear, when there is compassion. And our brain, which is a very complex instrument, is not yours or the speaker's brain, it is the brain of humanity. Your brain has not developed when you were born until now. That brain has evolved through endless time. So our consciousness which the brain holds is not personal. This consciousness is the ground of all human beings, on which they stand.
And when you observe this consciousness with its content - the beliefs, the dogmas, the theories, the concepts, the fears, the pleasures, the agonies, the loneliness, the depression and despairs, all that is our consciousness. It is not your consciousness, it is not the individual that holds this consciousness.
Please, it is logical, look at it sanely, rationally. We are so conditioned to think that it is our brain, mine and yours, that we are separate individuals. We are not. Our brains are so conditioned through education, through religion, that we think we are separate entities, with separate souls, separate this and that. We are not individuals at all. We are the result of thousands of years of human experience, human endeavour, of human struggle. And is it possible for the brain to uncondition itself?
Where there is freedom from all conditioning, which is: not being a Hindu, a Christian, a Muslim or a Buddhist, not being caught in any specialization - though specialization is necessary, as long as the brain is conditioned, which it is now, there is no freedom for man.
Please, this is not a lecture where you are told what to do, what to think, how to think and so on. We are observing together, not resisting each other, not clinging to our own particular opinions, knowledge and concepts, but together looking at the world and ourselves in the world. We are thinking together, not along any particular direction, or coming to any conclusion. But when one observes purely without any barrier, without any impediment, without any prejudice, then that observation itself finds the answer to all our problems. So please bear in mind that we are walking along the same path, looking at the same thing, like two friends talking over their problems amicably, in a friendly spirit, where there is no division between the two of them. Then we can communicate deeply, not merely verbally but non-verbally also, which is much more important.
Bombay 5th Public Talk
5th February 1982