K: If I only protect the physical and nothing else, obviously it is like protecting a
glass. Therefore one is frightened of being empty, frightened of meaningless
emptiness. But if one sees the whole thing, there is an emptiness which is
tremendously significant.
S: Does time have a point at which there is an impact? How does one know the
texture of time?
K: We live between regret and hope. If there is no movement, no psychological
movement backwards or forwards, what is time? Is it height, which again means
measurement? If there is no measurement, no movement, no backward or
forward movement, no height and depth—actually no movement at all—is there
time? And also, why do we give such extraordinary importance to time?
P: Because time is age, decay, deterioration.
K: Follow it up. Time is decay. I see this body, young and healthy, getting older,
dying—the whole mechanism unwinding. That is all I know. Nothing else.
P: The mind also deteriorates.
K: Why should it not decay? It is part of the decaying process. I brutalize the
mind in order to achieve, to succeed—which are all factors of unnatural
deterioration. Then what have I left? The body grows old; I have regrets because
I cannot walk up the hill anymore; the psychological struggle is coming to an
end, and I am frightened. So I say: I must have a next life.
P: Does age diminish the capacity to see, to perceive?
K: No, if you have not spoilt it by scars, memories, quarrels.
P: And if you have?
K: Then you are going to pay for it.
P: Then there is no redemption.
K: At any point, the first step is the last step.
P: So time can be wiped out at any point.
K: The mind which says: Let me be aware of this whole movement, and
perceives totally for one second, becomes young again for that second. But then
the mind carries that over and again deteriorates.
P: The carrying over is karma; karma is also time.