U.G.: He has something. I am fond of saying that he has SEEN the sugar cube, but has not TASTED the sugar cube. Whether that man, myself, or any other person is free or not is not your problem; it is the shibboleth of escapist minds, an amusement invented to avoid the real issue, which is your unfreedom. You may be sure of one thing; he who says he is a free man is a phoney. Of this you may be sure. The thing you have to be free of is the "freedom" discussed by that man and other teachers. You must be free from "the first and last freedom", and all the freedoms that come in between.
Q: If the notion of a life of grace, peace, and freedom are just fictions invited to escape our universal shallowness, then why proceed at all? If there is no abiding, transcendent reality to which man may turn, then why should we carry on our existence? Is there only eating, sleeping, and breathing?
U.G.: That is all that is there. Go. Look, I am only saying that you must go find out for yourself if there is anything behind these meaningless abstractions being thrown at you. They talk of sacred hearts, universal minds, over-souls, you know, all the abstract, mystical terms used to seduce gullible people. Life has to be described in pure and simple physical and physiological terms. It must be demystified and depsychologized. Don't talk of "higher centers" and chakras. It is not these but glands that control the human body. It is the glands that give the instructions for the functioning of this organism. In your case you have introduced an interloper—thought. In your natural state thought ceases to control anything; it comes into temporary function when a challenge is put before it, immediately falling into the background when it is no longer needed.
Q: So then no matter what we do, we are functioning in an unnatural way, is that it?
U.G.: That is why I am pointing these things out. Forget about the ideal society and the ideal human being. Just look at the way you are functioning. That is the important thing. What has prevented the organism from fully flowering into its own uniqueness is culture. It has placed the wrong thing—the ideal person—before man. The whole thing is born out of the divisive consciousness of mankind. It has brought us nothing but violence. That is why no two gurus or saviors ever agree. Each is intent upon preaching his own nonsense.
Q: What is it that draws us to hear you? Why are we interested in what you have to say? U.G.: You come for the same reason you go to anyone for answers: you want to know. you believe that in knowing my story you will be able to duplicate what happened to me. You, having been brainwashed all your life, can only think in terms of imitation. You think that somehow you can repeat what happened to me, that is all. That is your motive for coming. It is not a new approach to that religious stuff. It is completely different. It has absolutely nothing to do with all that romantic, spiritual, religious stuff, nothing. If you translate what I am saying into religious terms, you are missing the point entirely. "Religion", "God", "Soul", "Beatitudes", "moksha", are all just words, ideas used to keep your psychological continuity intact. When these thoughts are not there, what is left is the simple, harmonious physical functioning of the organism. I am able to describe the way this organism is functioning because your question has created the challenge here. Your questions create the conditions necessary for this response to happen. So, it is describing itself, but that is not the way it is functioning. It functions in a state of not knowing. I never ask myself how I am functioning. I never question my actions, before, during, or after they occur. Does a computer ask how it is functioning?
Q: But computers have no feeling, no psyche, no spiritual dimension. How can you compare … ?
U.G.: You can't fit me into that religious framework. Any attempt on your part to translate what I am saying into your religious framework is to miss the point. I am not one of your holy men who say, "I am hanging, so come hang with me." All that stuff is a form of madness.
Q: What's so mad about wanting to find out about life and death … ?
U.G.: Because just as that crazy woman there says she is not mad, you insist upon saying there is death, that you are going to die. Both are false. As far as being states of mind based upon reality, both are equally invalid.
Q: I think I am beginning to understand you intellectually …
U.G.: Isn't it a joke to tell me that you understand what I am telling you? You say that you at least understand me intellectually, as if there were some other way of understanding. Your intellectual understanding, in which you have a tremendous investment, has not done one damn thing for you so far. You persist in the cultivation of this intellectual understanding, knowing all the while that it has never helped you at all. THIS IS AMAZING. When hoping and attempting to understand is not there, then life becomes meaningful. Life, your existence, has a tremendous living quality about it. All your notions about love, beatitude, infinite bliss, and peace only block this natural energy of existence. How can I make you understand that what I am describing has absolutely nothing to do with all that religious stuff? You see hundreds of bodies carried off in the van after death, and yet you can't possibly imagine your own death. It is impossible, for your own death cannot be experienced by you. It is really something. It is no good throwing all this junk at me. Whatever hits this is immediately burnt—that is the nature of the energy here. The spiritual people are the most dishonest people. I am emphasizing that foundation upon which the whole of spirituality is built. I am emphasizing that. If there is no spirit, then the whole talk of spirituality is bosh and nonsense. You can't come into your own being until you are free from the whole thing surrounding the concept of "self". To be really on your own, the whole basis of spiritual life, which is erroneous, has to be destroyed. It does not mean that you become fanatical or violent, burning down temples, tearing down the idols, destroying the holy books, like a bunch of drunks. It is not that at all. It is a bonfire inside of you. Everything that mankind has thought and experienced must go. The incredible violence in the world today has been created by the Jesuses and Buddhas.
Q: But surely the attempt to become civilized is an attempt to transcend the laws of the jungle …
U.G.: It is the ones who believe in God, who preach peace and talk of love, who have created the human jungle. Compared to man's jungle, nature's jungle is simple and sensible! In nature animals don't kill their own kind. That is part of the beauty of nature. In this regard man is worse than the other animals. The so-called "civilized" man kills for ideals and beliefs, while the animals kill only for survival.
Q: Man has strong ideals and beliefs because he seeks truth, which the animals don't.
U.G.: There is no such thing as truth. The only thing that is actually there is your "logically" ascertained premise, which you call "truth".
Q: But, again, all the great teachings have stressed the importance of finding truth through practice, selflessness and renunciation.
U.G.: I renounce the only thing worth renouncing—the idea that there is renunciation at all. There is nothing to renounce. Your mistaken ideas regarding renunciation only create more fantasies about "truth", "God", etc.
Q: It is not at all flattering to think that we are worse than other animals …
U.G.: Because man is worse than the animals it made it necessary and possible for him to create the moral dilemma. When man first experienced the division in his consciousness—when he experienced his self-consciousness—he felt superior to other animals, which he is not, and therein sowed the seeds of his own destruction.
Q: So, if I understand you correctly, you are saying that because we have falsely divided life into self and not-self, we have created a moral problem within us and in all our relationships. So our basic difficulty is thinking …
U.G.: You can't experience anything except through thought. You can't experience your own body except through the help of thought. The sensory perceptions are there. Your thoughts give form and definition to the body, otherwise you have no way of experiencing it. The body does not exist except as a thought. There