A: It is my own past.
J: ‘I’ is the fragment.
A: Buddha said that the ‘I’ is the totality of all impressions; it is the complex of
impressions which has created an identity for itself, but which has no true
identity.
R: There is consciousness, and it has immense diversity.
K: There are many fragments. How is it that one fragment becomes important,
and the importance then goes on? (pause) I see something. In this whole field of
fragmentation which is consciousness, when does the ‘I’ come into being?
A: Is it not implied in the field of consciousness itself? The ‘I’ which comes out
of it is latent in it.
K: There are all these fragments. Why does the mind not leave them alone? I see
that my consciousness is made up of various fragments. Why does it not leave
them alone? What takes place?
A: Identification.
K: There is fragmentation, contradiction and there is conflict. Within that
conflict is the desire to end conflict.
A: Where there is conflict, if I am not identified, it does not affect me. At that
point it does not become conflict.
K: There is only conflict, opposition, contradiction in consciousness. Where
there is opposition, contradiction, that is the field of conflict. Where there are
fragments, each fragment will produce conflict, pain, pleasure, sorrow, agony,
despair. That is the field. Then what takes place?
A: I want to end it.
K: Here this whole structure of consciousness is a battlefield.
A: Why do you say so? Consciousness is full of irreconcilables. The moment I
use the word ‘conflict’, I have identified myself.
K: This field of consciousness, being divided, is the source of conflict—India
and Pakistan; I am a Hindu and you are a Muslim. The fact is that division
inevitably brings conflict.
A: That is so till you come to the point of naming; naming changes the quality.
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