So when one realises actually what one is,
and that realisation has to be observed,
you cannot realise something which you have not carefully,
closely examined.
And to examine, as we were saying, there must be no distortion.
And distortion will inevitably come into being
when there is fragmentation,
when one part of you, which is still a fragment,
condones or condemns what you observe.
When one part of you observes all the other fragments,
and that part assumes the authority to correct the other fragments,
that authority remains, or sustains the fragments.
So there is contradiction
between the one fragment that has assumed the authority
of justification, condemnation,
or explaining, rationalising.
And as long as there is this fragmentation in us,
and it does exist, not only at the conscious level
but also deep down in the cave of our being,
these fragments, fragmentation,
which is not only the result of the culture in which we live,
in the world of specialisations,
but also in ourselves, deeply,
we are fragmented human beings.
And when one sees the reality that one is the world
and the culture in which we live is the culture which we have created
by our activity, by our action, by our thought, by our belief,
by our nationalities and divisions of religion,
when we see this
then one has to learn how to observe.
Because what we see is not static,
it is not something that's fixed,
a permanent, dead thing, it is a living thing.
And we observe that living thing, which is you,
with all the contradictions, confusion,
guilt, misery, agony, suffering,
it's all a living thing.
And we observe that living thing with the eyes of the past.
I don't know if you have not observed it yourself.
Because we live in the past,
we may talk about the eternal present or the now,
because that's merely a speculative idea
put forward by some clever intellectual person,
but actually we live in the past, we are the past.
That again is a fact.
You are Christians, Hindus,
you are the result of thousands of years of propaganda.