It is not possible to deny all relationship, because of the fact of perception. If I am
completely oblivious of the existence of people outside, of things outside, of the world
around me, then of course the question may not arise. But I see the world, I see
people, I see things as completely different from me. So I feel a necessity to conduct
myself in a particular manner in respect of these existences outside me. This manner
is raga-dvesa—like and dislike—a peculiar, subtle relationship that we project for the
purpose of stabilising this individuality and keeping it secure in the light of the
presence of other individuals also. Here begins what is called social life.
Social life is nothing but a set-up of living which has been agreed upon by different
individuals in a group for the purpose of mutual sustenance, coordination and
security, as no individual can be secure by itself in the light of the presence of other
individuals because each individual is a centre of egoism, a principle of intense self-
affirmation which denies the reality of every other individual. The meaning of
individuality or egoism is the denial of value to others, and sometimes the force of
denial becomes so intense that it comes to the surface as conflict, as warfare.
Whether it is through words or actually in fight, internally there is a feeling of
irreconcilability among individuals. They are not really friends, because their very
existence is an irreconcilability; it is an untenability; it is a denial of the truths which
prevail in the midst of this apparent diversity.
Simultaneously with this urge to affirm oneself as an individual isolated from others,
there is a contrary feeling of the necessity to relate oneself to others. We create a
tense form of living, which is our present-day social living, where internally we
dislike one another but outwardly we feel a necessity to be brothers. There is a
necessity felt both ways. I feel a necessity to maintain my individuality. I cannot
merge myself in you—then, I will lose my individuality. It is a loss of my very status,
which I would not like. So I maintain and preserve vehemently my individuality—but
at the same time, I cannot exist in that condition because of my dependence upon
other individuals.
Thus, an artificial life is created. The sorrow of life is the result of this peculiar
artificial atmosphere compelled upon the individual on account of its double attitude
of affirmation of individuality on the one side, and the feeling of necessity for
relationship with others on the other side.
Chapter 58PURSUIT OF PLEASURE IS
INVOCATION OF PAINThe incapacity to feel the infinitude of Consciousness at once manifests itself as a
consciousness of finitude. This is a peculiar sudden development which is almost
simultaneous with this incapacity mentioned. A foolish person does not keep quiet.
He has to do some mischievous deeds, at once. That is the very essence of
foolishness, or lack of knowledge. Absolutely keeping quiet is not possible unless
there is a complete withdrawal of sensation itself.