... BEAUTIFUL QUALITY, CHANGING, COMING CLOSER TO WHAT YOU ARE TALKING ABOUT, WE REJOICE IN IT AS MUCH AS IF IT WERE HAPPENING TO US AS INDIVIDUALS, BECAUSE WE RECOGNIZE THAT WHAT IS HAPPENING TO THEM WILL BENEFIT ALL OF US. I CAN RECALL YOU MENTIONING THE PHENOMENON OF GROUP CONSCIOUSNESS ONLY IN PASSING. IS IT RELATED TO THE COLLECTIVE UNCONSCIOUS? WOULD YOU SPEAK TO US A LITTLE MORE ABOUT GROUP...

... CONSCIOUSNESS AND HOW WE CAN BEST UTILIZE IT HERE IN OUR SITUATION WITH YOU? I have described to you that below your consciousness there are three layers of unconsciousness, becoming more and more unconscious. The lowest is cosmic unconsciousness, just as it is in a rock. Above your consciousness there is superconsciousness, again in three layers, the highest reaching to the cosmic superconsciousness. That's...

... what I have been talking about as pure consciousness - as Zen, as ch'an, as dhyan. The phenomenon of group consciousness is a reality. The world is in such a mess because everybody is at a different stage. Group consciousness is possible only when you are all at the same stage. For example if you are all unconscious, then a certain rhythm arises from all your beings and connects you. And this you can...

... collective phenomenon. If it is lower than consciousness then you are falling into barbarism, murder, violence, arson. If it is something higher than consciousness then you are creating a tremendous energy that whoever comes close to it will be immediately lit - so much fire of consciousness that even an unconscious man will have to become conscious, will have to become awake. On this, secret schools of...

... and living, but today you cannot find a single Buddhist. Such a vast majority of people were destroyed for simple reasons. The Hindu collective mind, the unconscious, was ready to burn living people, torture them, and the Buddhists could not stand against this unconscious madness. They did not have a collective superconscious mind to counter it. They were just followers. In Buddha's time they were...

... rallying behind him created an impact and a wave of unconsciousness that you cannot see. The people who were watching the rally were simply falling into a certain unconscious rhythm with the rally. Those rallies were arranged in all the big cities, and people were coming from the villages to see them. What was the psychological purpose of those rallies? The purpose was to make the whole country certain...

... responsibility or are you just following the mass, the crowd? To follow the mass is a crime because the mass is not superconscious, it can only be unconscious. We have to create small groups, oases in this desert, where a few people can rise as a collective towards superconsciousness. But there is a danger that the majority of unconscious people may not tolerate you. And this is becoming clear. America was...

... against me, and slowly slowly it has become a worldwide phenomenon. One cannot conceive it if he does not understand the collective unconscious mind. These politicians have different ideologies but they are as unconscious as anybody else, so they may be German, they may be English, they may be Swiss, they may be Swedish, they may be American, it does not matter. Now the collective unconsciousness of all...

... don't have anything against me. They will create it, they will invent lies, but they will remain in tune with the unconscious circle. It is true that there is such a thing which is always at work. You will see it in fashion: suddenly something comes in fashion and thousands of young people fall in tune with it. Something goes out of fashion, it simply disappears. Some music becomes fashionable and...

... everybody loves it, and it goes out of fashion and nobody even thinks about it again. It is simply the flow of collective waves that affect people's minds. And anything can become fashionable, it just has to catch fire in the collective unconscious. Then from person to person it will spread like wildfire. As far as higher things are concerned it is difficult, very difficult, because it needs some effort...

... not an anxiety for them - they simply live it; and then, as simply as they live, they simply die. Animals don't have any death consciousness. In fact, they are neither aware of life, nor of death, so the question of suicide doesn't arise. They are not conscious at all; they live in the deepest sleep of the unconscious. Only man can commit suicide. That means that only man can do something about life...

..., cannot even think about it. Suicide doesn't exist for a Buddha, but he is also conscious. Why? Animals are unconscious totally; Buddha is conscious totally. With total consciousness there is no problem, or, with total unconsciousness there is no problem. In fact, to be total in any way is to be beyond problems. A man is fragmentarily conscious: a part of him has become conscious. That creates the whole...

... problem. The remaining, the greater part, remains unconscious. Man has become two. One part is conscious, the remaining whole is unconscious. A discontinuity has happened in man. He is not one whole. He is not one piece. He is double. The duality has come in. He is just like an iceberg, floating in the ocean: one-tenth is out of the water, nine-tenths is hidden underneath. The same is the proportion of...

... human consciousness and unconsciousness: one- tenth of consciousness has become conscious, nine-tenths of consciousness is still in the unconscious. Just the top layer is conscious, and the whole being remains underneath in deep darkness. Of course there are going to be problems, because a conflict has arisen in the being. You have become two; and the conscious part is so small that it is almost...

... impotent. It can talk, it is very articulate; it can think; but when the moment comes to do something, it is the unconscious which is needed because the unconscious has the energy to do it. You can decide that you will not be angry again, but this decision comes from the impotent part of the mind, that part which is conscious; which can see that anger is futile, harmful, poisonous; which can see the...

... whole situation, and decide. But the decision has no power behind it, because all power belongs to the whole which is still unconscious. The conscious part decides, "I will not be angry again", and it is not - until the situation arises. When the situation arises, the conscious is pushed aside, and the unconscious surfaces. It is vital, it is forceful, it has energy, and suddenly you are...

... overpowered. The conscious may try a little while, but it is useless - against the tide it is nothing. When the unconscious becomes a tide and comes to take over a situation, you are possessed, you are no more yourself as you know yourself to be, your ego is thrown off-gear. All the decisions taken by your conscious are simply insignificant: it is the unconscious which does things. Again, when the situation...

... has gone, the unconscious recedes and the conscious comes back onto the throne. The conscious comes on the throne only when the unconscious is not there. It is like a servant. When the emperor is not there the servant sits on the throne and orders. Of course, nobody is there to listen to him, he is alone. When the emperor comes the servant simply has to leave the throne and listen to the emperor...

.... The bigger part of you always remains the emperor, the lesser part remains like a servant. Then much conflict arises, because the part that decides cannot act, and the part that acts cannot decide. The part that sees things can think about them, but has no energy; and the part that cannot see, is completely blind, has all the energy. In animals there are not two parts, only the unconscious exists...

... and natural, because the moment you are loose and natural the unconscious comes in. You have to go on controlling yourself, and the more you control, the more artificial you become. A civilized human being is a plastic flower. He has no vitality, no energy - and when there is no energy, there is no delight. One of the greatest English poets, William Blake, has a beautiful line about it, a very deep...

... needed between the conscious and unconscious. Unless a man becomes sincerely meditative, drugs will be needed. Unless you go upwards, you will have to fall downwards. You cannot remain static. This is one of the deeper laws of existence: nobody can remain static. Either he has to go up, or he has to fall down; because life knows no rest, it knows only movement. Either you go forward, or you will be...

... much emphasis on being alert, aware, witnessing, watchful. Why? Because the more you become alert, the more the unconscious becomes conscious. That is the only way. If you remain more alert, if you walk with awareness, if you talk, listen, with awareness, if you eat, take your bath, with awareness, not like a robot, not walking in sleep and doing things, or doing things and thinking about other...

... things - that too is a sort of sleep - no, if consciously, mindfully, you do your thing, chunks of the unconscious are being transformed into consciousness, and by and by, more and more of your iceberg comes out of the water of darkness, out of the ocean. When the whole of you is out of darkness, this is samadhi, this enlightenment; this is the state of a Buddha, or an ARHAT: one who has no longer any...

...; samadhi makes you whole. Now there is no longer a division between conscious and unconscious. Suddenly it is bridged. The whole has become conscious. The quality is just like this: you see a house in the night, with no light within. Then somebody lights a lamp inside. The whole quality of the house changes; even passers-by on the road will suddenly see that the light is burning in the house. The quality...

.... For meditation no belief is needed, no requisite. Meditation is simply a method to enter into your innermost being and to become more conscious. Right now, man's consciousness is very superficial. One-tenth of your being is conscious. Your unconscious is nine times more than your consciousness. It is as if just on your porch you have a little candle, and the whole house which has many rooms is in...

... utter darkness. Your whole house has to be lighted. In that light is transformation. If a man becomes fully conscious there is no corner of darkness in his being which is unconscious. He cannot commit a crime. He cannot do anything wrong - not because you have told him, not because the BIBLE says so, not because the ten commandments are there, no. Now he has his own insight. Now he can see himself...

... this has been happening always. So, factually, Lord Acton is right, that power corrupts and absolute power corrupts absolutely. But Lord Acton himself was a politician. He cannot go very deep into the psychology of the matter. Power does not corrupt; it simply gives you an opportunity to bring all your unconscious into the conscious. You always wanted to do these things, but there was no opportunity...

... the mask. You can show your real intentions and nobody can prevent you. And if it is absolute power, then certainly you are going to do every animal act that is part of your collective unconscious. I have to remind you there are three layers of your consciousness: the conscious - the first, very thin layer. You can scratch just a little bit and the unconscious will erupt. Then there is this...

... unconscious - nine times bigger than your conscious. And the latest, and the greatest contribution of Carl Gustav Jung, is that beyond the unconscious there is still a tremendous darkness which is the collective unconscious. You have been carrying all that you have been for millions of years. You have changed your forms, but your unconscious goes on carrying all those memories. Scientists say man was born...

... collective unconscious has all the memories. You may have been a lion, you may have been a tiger, you may have been a fox. In your past lives you may have taken all these forms. That means, if you get absolute power, all these forms will start arising. If you have power - not absolute power - then only your unconsciousness will affect your actions. But if you have absolute power, then your collective...

... unconscious will start affecting your actions. So it is not power that corrupts; it is that power simply reveals your reality. You are asking me, what can be done to prevent it? The only way to prevent it is that you should enter as a witness, first of your conscious mind, thoughts, imaginations, etcetera - just be a witness to them without any judgment. And you will be surprised. As your witnessing becomes...

... more and more crystallized, thoughts start disappearing. When you are one hundred percent crystallized, all thoughts disappear. Consciousness becomes just a pure silence. Now you can move deeper. Now you can turn your witness and enter into the darkness of the unconscious, where you will find all that you have been told to repress. Telling to a fourteen or fifteen-year-young boy that celibacy is a...

... will be in the university, he is in every way repressed. In the unconscious he will find all these repressions. But if he remains just a witness, those repressions will surface to the conscious and disappear. That is the miracle of witnessing. When the whole unconscious is empty, then ordinary power cannot corrupt you. The third step has to be taken now: to enter into the collective unconscious. And...

... everybody in death, but most people die unconsciously. The consciousness separates completely from the body to go on its pilgrimage which is eternal. The journey of the body is very small, but it all happens in unconsciousness. It is a natural surgery. A surgeon cannot remove a small piece of your body while you are conscious. He has to make you unconscious, then he can remove anything. He can kill you...

... the table, he may do something; he may destroy not only the operation but even his life. But on both sides there was a problem. If the operation was delayed there was a danger that the appendix would explode and then death was certain. And because he was no ordinary man, they could not force him. He was ready to die, but he was not ready to take any anesthesia which would make him unconscious...

... him unconscious. His disciples and he, they all would start drinking together, and within a few minutes all were flat on the ground - and he was still drinking. He was trying in different ways to feel where he was still attached to the body. He would fast, he would not eat for many days - and this was not anything religious, it was purely scientific experimentation. He would eat too much, so much...

..., he was not unconscious; with so much blood gone, he was not unconscious. He managed to walk one and a half miles... which was absolutely miraculous. He was not supposed to be able to do it! It was not an accident; he did it on purpose, and within three weeks he was perfectly okay. He wanted to know death before death. That was the purpose of the accident. He wanted to know that even if the body...

... conscious that there is nothing that can make him unconscious again. He has achieved the ultimate in consciousness. That's the meaning of Gurdjieff's experiment. Don't call it an accident. Question 2: BELOVED OSHO, I AM ENERGY THAT BECOMES THOUGHTS AND EMOTIONS. I AM THE EXPRESSION OF THOSE THOUGHTS AND EMOTIONS. I AM THE WITNESS OF THOSE THOUGHTS AND EMOTIONS. WHICH OF THIS HOLY TRINITY IS THE CLOSEST TO...

..., YOU SAID THE OTHER DAY TO IGNORE NEGATIVE MIND CONTENTS AND NOT GIVE ENERGY TO THEM. I FIND IT DIFFICULT TO STAY ON THE RAZOR'S EDGE OF IGNORING WITHOUT FALLING INTO SUPPRESSING AND THUS PUTTING THINGS BACK INTO THE UNCONSCIOUS. CAN YOU PLEASE TELL ME HOW TO DISCRIMINATE BETWEEN THESE TWO? You already know it. Your question contains the discrimination. You know perfectly well when you are ignoring...

... are forcing it into the unconscious. You are trying not to be able to see it anywhere. You want to know that it is no longer there. For example, anger is there. Just sit silently and watch that the anger is there. Let it remain. How long can it remain? Do you think it is something immortal, eternal? Just as it has come, it will be gone. You simply wait. You don't do anything about it, for or against...

... it change your individuality, it will allow the repressed contents in the unconscious to surface. Seeing that you have learned not to repress, things are moving out. They want to go out into the world. Nobody wants to live in your basement in the darkness. Seeing that you are allowing things to move out, they need not wait for the night when you are asleep; they will start coming up. You will see...

... them coming up from the basement of your being and moving out from your consciousness. Slowly your unconscious will be empty. And this is the miracle, the magic: if the unconscious is empty, the wall between the conscious and unconscious collapses. It all becomes consciousness. First you had only one-tenth of your mind conscious; now you have all ten parts together conscious. You are ten times more...

... conscious. And the process can go deeper; it can release the collective unconscious. The key is the same. It can release the cosmic unconscious. And if you can clean all the unconscious parts below your consciousness, you will have such a beautiful awareness that to enter into the superconscious will be as easy as a bird taking wing. It is your open sky. It is just that you were so loaded... so much...

...; first create the climate again that you are happy. Don't say 'I should be', just 'I am happy. I am happy' .... Create that climate. Turn over this side and that and let it surround you. The earliest moment in the morning when you are just awake is the most potential moment, if you suggest anything it goes deep into your unconscious; just as in the night the last moment you are awake is the deepest...

...-going moment. These two moments are the most potential moments because you are very close to the unconscious. When you are falling into sleep you are leaving the territory of the conscious and coming closer to the unconscious. Soon the curtain will drop and you will go inside the unconscious, so you are very close. If by the time the curtain is falling you go on feeling that you are going to be happy...

..., it is going to happen, because once the unconscious has heard it, it works. It is in the unconscious that it works. And it is exactly the same in the morning: you are again coming out of the curtain - the curtain opens, you will be coming out. At that moment if you again feel that you are happy and the unconscious hears it, it becomes a seed-thought: you will feel that way. Just try it for seven...

... stops. It cannot comprehend there is more. And that is the point when the master wants you to go on: "Don't be addicted to any experience, howsoever beautiful, don't become a lotus- eater; otherwise you will be unconscious - blissfully unconscious, blissfully asleep." But you had not started the journey for this. You were going to reach yourself, fully awake. The parable is simple if...

... everything - the road, the goal, the traveler, all have disappeared - and there is just pure silence of isness. Question 2: BELOVED OSHO, WHEN WE SLEEP, THE UNCONSCIOUS IS EXPERIENCED AS DREAMS. DURING DREAMLESS SLEEP, WHY DOES THE UNCONSCIOUS STOP EXPRESSING ITSELF? IT SEEMS THERE MUST BE A LOT OF REPRESSED MATERIAL THAT NEEDS EXPRESSION. DOES DREAMING, THEN, ACT LIKE A SAFETY VALVE, ALLOWING JUST ENOUGH...

... MATERIAL TO BE EXPRESSED SO THAT SOME STEAM IS LET OFF AND THE PRESSURE COOKER OF THE UNCONSCIOUS DOES NOT COMPLETELY EXPLODE? No, it is not like that. According to the Eastern psychology, there are four stages of mind; not just two, as it is according to the Western philosophy - conscious mind, unconscious mind. In the context of the Western division between conscious and unconscious, your question is...

... very relevant. But the truth is that mind has four states: the waking state, which is comparable to the conscious mind; the sleeping state with dreams, which is parallel to the unconscious mind; third, the dreamless sleep which the West has yet to find; and the fourth, the real waking state. The first is only the so-called waking state, and the fourth is real awakening. The second is sleep with...

... eight hours sleep, you have two hours of the third state - which is dreamless sleep, which is really the rejuvenation, revitalization. That's why in this state dreams stop, there are no dreams because there is no suppression. Suppression only goes up to the second, the unconscious state, so the dreams remain only in the unconscious state. The third is deeper than the unconscious; it is unconscious...

... morning is. The third state is the darkest, the most unconscious. If you are a meditator, then you can go from this third stage to the fourth. If you are not a meditator, then from the third you come back to the second, from the second back to the first, and your daily routine goes on. And the fourth just remains there in the underground, which is your basic reality. The meditator starts watching with...

... understood. We are at a point which can be called conscious. Sigmund Freud discovered below it another layer, which he called unconscious. Carl Gustav Jung a little deeper than unconscious another layer which is collective unconscious. And each was vaster than the other. Our conscious is only one tenth of the unconscious. Our unconscious perhaps may be hundred times smaller than the collective unconscious...

.... Jung stopped there, but in the Eastern psychology we have gone a little further. We have discovered beyond the collective unconscious the rock bottom, cosmic unconscious. The collective unconscious contains all kinds of consciousnesses; animals, birds, trees. All that is living. And all that you have passed somehow in your past lives, your whole evolution. The unconscious carries only your individual...

... unconscious. But the cosmic unconscious carries the unconscious of the whole cosmos, the whole existence. But these are the steps below your conscious mind, going deeper and deeper underground into the roots. And no tree lives just by roots. Exactly the same is the situation above, which western psychology is absolutely unaware. The Eastern psychology has discovered going above the conscious there is...

... functions of mind which is divided into two parts. one part is called the conscious mind and the other the unconscious, and curiously enough truth the conscious and the unconscious have a hand in the way one's memory functions. We use the conscious mind in our workaday world - it serves us twenty-four hours of the day. The unconscious mind is used sparingly; it is used whenever we need it. The conscious...

... is the lighted part of the mind, while the unconscious is submerged in the dark. The memory I was speaking about is Lying hidden in the unconscious mind, whose conscious part is trying to remember it. The conscious part of the mind is fighting with its unconscious part, and so long as this fight continues you cannot recall a thing. Remembering is possible only when the fight stops and the two...

... conflicting parts of the mind are put together. Then that which was standing on the doorstep of the unconscious, which made you certain that you knew it, emerges into the conscious and you have it. Remembering the divine, or what we call self remembering goes even deeper than the unconscious. It is not buried in the unconscious; it is beyond it. There is yet another part of the mind which is called the...

... collective unconscious. Let us try to understand it in another way. As I said, the conscious is the superficial part of the mind which is lighted, and below it lies the unconscious buried in the dark. Then below the unconscious lies the collective unconscious, and at the bottom lies the cosmic unconscious - which is the mind of the entire universe, which is the total mind, the universal mind. Remembrance...

... you meditate here at the camp and go deep into meditation, you first come in contact with your individual unconscious mind. Then some of you begin to scream and cry and some others dance and whirl and sing. All these activities arise from your individual unconscious. And by the end of the first stage of this meditation you cease to be individuals; you all become a collectivity. Now you are not...

... participant in it. Then you don't feel that you are, it feels that only existence is and everything in existence is dancing: stars are dancing, mountains are dancing, birds are dancing, every particle under the sun is dancing. Then your dance becomes a small but integral part of the universal dance. This experience is coming from your contact with the collective unconscious. Just below the collective...

... unconscious lies the world of the cosmic unconscious. You arrive there via the collective unconscious; and once you are connected with the cosmic unconscious your awareness undergoes a complete mutation. Then you cease to feel that you are a part of the whole, rather you know that you and the whole are one - you are not a part of the total but you are totality itself. And then you suddenly remember who you...

... are; this remembrance shoots up like an arrow from the depths of the cosmic unconscious and fills your conscious mind. Then you also know, and know simultaneously, that this awareness that you are the brahman, the ultimate, the supreme is nothing new - it has always been with you, buried deep in your cosmic unconscious. I divided the process of remembering into four parts just to make it easier for...

... you to understand. Krishna would never consent to this division, nor do I. In fact remembering, or consciousness, is nowhere fragmented; it is an integrated whole. The conscious and the unconscious are extensions of the same intelligence which is one and indivisible. In our innermost depth we are aware that we are God, we are divine. We do not have to become divine, we have only to discover our...

... is, and we spend our whole life in the porch - our conscious mind is nothing more than a porch. It is not that the conscious ever gets completely disconnected from the larger mind, but we never enter and explore it so we get psychologically isolated from it. But deep down we know it is there. Entry into the depths of the unconscious does not take place in stages; it always happens in a leap. Of...

... course we can discuss and understand the unconscious in terms of parts. Those who follow the path of spiritual discipline do so piece by piece. Krishna's path, however, does not accept discipline. He says over and over again that we are already divine, but since we have forgotten it we have only to remember it again. That is why the Upanishads repeatedly say it is just a matter of remembering. We have...

... while the unconscious remains absolutely untouched by it. Then what is the process, the way of remembering? What is its technique? As I see, remembering comes through relaxation, silence and emptiness. You don't have to do a thing to remember, because activity will hinder rather than help you to remember. Just sit quietly without doing a thing; just be still and empty. Through action one can achieve...

... give up efforts and become totally inactive. Similarly if you become totally inactive - inactive in depth - the memory buried in the cosmic unconscious will spring like an arrow from there and shoot up to your conscious mind. It is as if a flower seed buried in the soil has sprouted and sent its shoots up in the form of a plant m your garden. And when the meteor of remember, ing, awareness arising...

... from the cosmic unconscious, reaches and illumines your conscious mind, you know who you are. So inaction is the key to remembering, as remembering is the key to devotion. On the other hand, action is central to spiritual discipline, it is only through action that you can discipline yourself and achieve your goal. And inaction is the door to devotion. It would b e good to properly understand...

... meditation is like a dead album. Only verbal pictures are there, only memories. Nothing has been lived; everything has just been verbalized. Meditation means living totally, but you can live totally only when you are silent. By being silent I do not mean unconscious. You can be silent and unconscious but it is not a living silence. Again, you have missed. Through mantras you can autohypnotize yourself. By...

... simply repeating a word you can create so much boredom in the mind that the mind will go to sleep. You drop into sleep, drop into the unconscious. If you go on chanting "Ram Ram Ram" the mind will fall asleep. Then the barrier of language is not there, but you are unconscious. Meditation means that language must not be there, but you must be conscious. Otherwise there is no communion with...

... - as in anger, in sex. We become one only when we are unconscious. Sex has so much appeal because in sex you become one for a moment. But in that moment, you are unconscious. You seek the unconsciousness because you seek the oneness. But the more you seek it, the more conscious you become. Then you will not feel the bliss of sex, because the bliss was coming from the unconsciousness. You could become...

... unconscious in a moment of passion. Your consciousness dropped. For a single moment you were in the abyss - but unconscious. But the more you seek it, the more it is lost. Finally a moment comes when you are in sex and the moment of unconsciousness no longer happens. The abyss is lost, the bliss is lost. Then the act becomes stupid. It is just a mechanical release; there is nothing spiritual about it. We...

... have known only unconscious oneness; we have never known conscious oneness. Meditation is conscious oneness. It is the other pole of sexuality. Sex is one pole, unconscious oneness; meditation is the other pole, conscious oneness. Sex is the lowest point of oneness and meditation is the peak, the highest peak of oneness. The difference is a difference of consciousness. The Western mind is thinking...

... about meditation now because the appeal of sex has been lost. Whenever a society becomes nonsuppressive sexually, meditation will follow, because uninhibited sex will kill the charm and romance of sex; it will kill the spiritual side of it. Much sex is there, but you cannot continue to be unconscious in it. A sexually suppressed society can remain sexual, but a nonsuppressive, uninhibited society...

... profoundly supported by modern psychoanalysis, particularly Carl Gustav Jung's school, because in the collective unconscious of man there are memories which belong to animalhood. If man is taken deep into hypnosis, first he enters the unconscious mind, which is just the repressed part of this life. If he is hypnotized even more deeply, then he enters into the collective unconscious, which has memories of...

... being animals. People start screaming - in that stage they cannot speak a language. They start moaning or crying, but language is impossible; they can shout, but in an animal way. And in the collective unconscious state, if they are allowed to move or they are told to move, they move on all fours - they don't stand up. In the collective unconscious there are certainly remnants that suggest that they...

... of the animal's instinct - his anger, his hatred, his jealousy, his possessiveness, his cunningness. All that has been condemned in man seems to belong to a very deep-rooted unconscious. And the whole work of spiritual alchemy is how to get rid of the animal past. Without getting rid of the animal past, man will remain divided. The animal past and his humanity cannot exist as one, because humanity...

... is no possibility of really realizing a utopia and creating a harmonious society in the world. So the only way for a utopia is that your consciousness should grow more, and your unconsciousness should grow less, so finally a moment comes in your life when there is nothing left which is unconscious: you are simply a pure consciousness. Then there is no division. And this kind of person, who has just...

... think more of meditation and changing the individual. That is the only possible way that some day we can drop all divisions in the society. But first they have to be dropped in the individual - and they can be dropped there. It is almost like the fourfold division as Manu conceived the society. You have the conscious, you have the unconscious, you have the collective unconscious, and you have the...

... cosmic unconscious. These are the four divisions within you; as you go deeper you go into darker spaces. Manu also divided society in four. The most conscious part is the brahmin - he makes up the topmost, the wisest part. But he starts with the society. When Manu first divided the society, somebody may have been a wise man, but it is not necessary that his sons and daughters will also be wise, that...

... generation after generation the wise man will create only wise people - that is a stupid idea. So the first division may have been very accurate. He may have sorted out people correctly: the conscious people on the top, then less conscious people, then more unconscious people, then absolutely unconscious people. And if Manu calls absolutely unconscious people "sudras," untouchables, there is...

... nothing wrong in it; philosophically it is absolutely right. But practically he went wrong because he did not think that it would not always happen that the unconscious people would produce unconscious people. It happened that all the enlightened people came from the second class - that is from the warriors - not from the brahmins, which were the topmost class. It is very strange. Even Hindu...