wants the same thing to go on—that there never be an ending. And the ending of
all that he calls death. So now what is the mind doing in this?
The mind is confused; it is in conflict, in despair; it is caught in pleasure, in
sorrow. The mind calls that living and the mind does not want it to come to an
end because it does not know what would happen if it ended. Therefore it is
frightened of death.
I am asking myself: Is this living? Living must have quite a different meaning
than this.
P: Why? Why should it have a different meaning?
K: Living is fulfilment, frustration, and all that is going on. My mind is used to
that and has never questioned whether that is living. My mind has never said to
itself: Why do I call this living? Is it a habit?
P: I really do not understand your question.
K: After all, I must ask the question.
P: Why should I ask?
K: My life, from the time I am born till I die, is one eternal struggle.
P: Living is acting, seeing, being—the whole of that is there.
K: I see beauty—the sky, a lovely child. I also see conflict with my child, with
my neighbours; life is a movement in conflict and pleasure.
P: Why should I question that? The mind questions only when there is sorrow,
when there is a lot of pain.
K: Why not ask when you have pleasure?
P: Sir, life is not a series of crises. Crises of pain are few; they are rare occasions.
K: But I see this is happening in life. I see it happening and, therefore, question
this division of living and dying.
P: You do, but others do not. We see that there is division; it is a fact to us.
K: At what level, at what depth, with what significance are you making this
statement? Of course it is a fact. I am born and I will die. Then there is nothing
more to be said.
P: It is not enough. The very fact that we have asked how to learn to die—
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