I think we ought to ask ourselves why weask questions. Naturally we must ask ques-tions, but why do we ask questions? Fromwhom does one expect an answer? From thespeaker, or from someone who can explainthings away? Or can we have a dialogueabout a question? That is, you ask a ques-tion and the speaker replies to that question.Then you reply to the speaker’s response.And then the speaker responds to that ques-tion. So it’s like playing tennis, back andforth, till the question itself is suspended be-tween the two of us. If you try it, if you haveever done it—probably not—then the ques-tion begins to have its own vitality, its ownurgency, its own capacity to answer itself.But when we answer a question it’s alwaysfrom the background of memory. It may beprejudice, it may be some kind of conclu-sion, or some faith and so on. So if we couldsuspend all that, and look at the questiontself, let the question evolve, grow, expand,then if you want an answer, it is in the ques-tion, not from your background. I wonderf I am making myself clear there. It’s rathernteresting if you go into it. It is very rarely that one has such a dialogue; because we areso eager to ﬁnd an answer we never look atthe question, let the question evolve, expand,tell its story. As you watch the question with-out any deviation, as it were, then the ques-tion itself has an extraordinary meaning. ...So, we are going to look at a questionthat way. We are going to watch, listen tothe question. You and the speaker canplay this game back and forth till the balls suspended in the air. (Laughs) If wecould do this, that is really the art of hav-ng a dialogue, a conversation, a commu-nication in which the participants don’ttake part. Will you do this for fun? Then you will see that the question begins to re-spond out of the very heart of the question.o let’s try. That is, you and the speakerare going to have a dialogue in which youand the speaker are playing a part. Wedon’t take the roles of a questioner anda person who answers the question, buttogether we are going to put aside ourbackgrounds, if we have any; then the
question itself begins to move, beginso have its own activity. Shall we do that?... (Reading a question): “Would you pleaseexplore further into the mechanism of guiltand its relation to the ego”.Ego being the person, the psyche, the subjec-ive entity, right? That is what one generally calls the ego, the “me”, and the “you”. The ques-ion is what relationship has guilt, the mech-anism of it, to the whole structure of the self.Now, I am putting that question to you.And you are going to reply to that to me,o the speaker. And then I’ll answer you.And then you answer me. So we keep thisoing till we have worn ourselves out, andwe have no strength in the arm any more,so the question remains. The question is achallenge. The question is a problem that you have to face and resolve. We never re-solve any problem because we are alwaysanswering from our background. So let’so into this question. You are playing theame; don’t just listen to me, to the speaker.What is guilt? And what is its relationshipo the ego, the whole consciousness of hu-ankind, of man, of woman? Why does oneave this enormous sense of guilt? It may be very, very superﬁcial, or very, very deep,ooted from childhood, and allowed to growas one gets older. And that feeling of guiltakes one feel very empty—you know allhis—empty in the sense of not being ableo do anything. And then out of that guiltone builds a wall round oneself; and thatwall prevents any further communica-ion. Or one is frightened of that guilt. Youave told me to do something from child-ood, and I can’t do it, but I feel I must dot, and if I fail I feel guilty. Parents play aerrible role in this. Sorry! They encour-age this guilt, consciously or unconsciously.o guilt becomes part of the ego, part of me.I think it would be wrong to put the ques-ion of what the relationship is betweenhe two. You understand how the ques-ion is evolving? It is not two separatehings. It is the outcome of feeling guilt,with other factors, that constitutes the ego.They are not two separate activities or twoseparate reactions. So guilt is part of thesyche, part of the ego, part of the “me”.
Now why do you feel guilt, apart frompeople who make you feel guilty and hold you in that state? It is very convenient forthem; they like to bully people and bringaout a sense o gut, te eeng tat youmust submit, you must accept, you mustobey. Though you revolt against it, youkeep it underground and hold on to yourguilt. And other factors make up the ego,te me. Gut maes one ee terry oney. Rgt? Are we tang to eac oter?There is a sense of depression; and if thatguilt is very, very deep and strong, I can’tresolve it. Therefore I come to you andsay, ‘Please help me to overcome this guilt.’An ten you mpose, you are te oss,another reaction of guilt. So it goes on.We are asking why this feeling exists at all.It is encouraged, is it not, in orthodox reli-gons. In Crstanty tere s orgna snan te savour, an tereore I must eeguilty; and confession, and the whole cir-cus begins. (Forgive me if I use that word.)It takes different forms. In the Christianworld, there is confession, absolution, andn te Asatc wor tey go to tempes.You know, all kinds of things they do. Butis it necessary to feel that? Can there bean education in which there is nothing of this? I wonder. We are playing together,pease. Is tere a way o rngng up achild in which there is not this encourage-ment of or creating the feeling of guilt?Guilt becomes a problem. Right? Thenwe have to understand what a prob-em s. Gut ecomes a proem—owto resolve it, how to get over it; and allkinds of things begin with it. We makeit into a problem. Now what is a prob-lem? Human beings apparently havetousans o proems: potca, re-gious, economic, sexual, of relationship.Life, living becomes a problem, and partof it is generally associated with guilt.Wat s a proem? Te meanng o tatwor etymoogcay, I may use a raterlong word, means something thrown at you. Like a challenge is thrown at you. Aproblem means something hurled at you,thrown at you, which you have to face.
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