It is physical, not psychological — I don't remember anything that is not happening at that particular moment — there is no reaction, only response. But you are reacting all the time — there is the judgement for or against: "This is right, that is wrong." The response I am talking about is the physical response to the situation. I function in the physical plane all the time. I am not thinking of anything when I see you; my eyes are focused on you. If I turn this side, you are wiped out; the door-knob is there, not you; you are finished for me, even in the mind. (There is no mind.) If necessary, it is recalled — if you ask questions. Reaction is thinking about it: 'Right,' 'Wrong.' 'Good,' 'Evil'. Response is just looking without the intervention of thought. Response is physical; reaction is mental. You are all the time reacting; you are not physically responding to the things out there.
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Q: If somebody tried to hit you, would you be prepared?
UG: That is a hypothetical situation. Probably I will hit him back, I don't know. I don't preach non-violence. Probably. I don't know, you see. The problem is that you want to be prepared for every situation.
Q: If somebody hit you, would you feel afraid?
UG: There is such a thing as physical fear — that fear is essential for the protection of the human organism — it is very important. The physical organism knows what to do in a particular situation, so you don't have to think about it. There is no preparation. If there is a snake, you step back. It is finished; you don't think about it. Physiological protection is all that this physical organism is interested in; nothing else.
The structure which is always thinking of every possible situation, envisaging every situation, how to be prepared to deal with each and every kind of situation that might arise during the course of your life, is a thing that has no meaning, because every situation is quite different.
Life guides you. I don't want to use the word 'life', because that mystifies the whole thing. This organism is interested in protecting itself, and it knows how to survive. When I go for a walk, I tell friends "Please, for goodness sake, look; don't think!" You don't have to think. Just use your eyes and your ears, and they will guide you.
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The vision becomes extraordinarily clear, the listening mechanism becomes extremely sensitive, that is all; not clarity of thought. Now they have what they call 'sensory deprivation'. What they are trying to achieve is the opposite of this. The senses are not deprived of their activity here; they have their field-day: they go where they want, think what they want, anything that comes. Like the Ganges river water: from the banks you throw half-burnt bodies, filthy sewage water, everything that is dirty; after five minutes, crystal clear. It's like that with thought: there is no 'good' thought, no 'bad' thought, no 'sensual' thought, no 'spiritual' thought; all thoughts are the same.
You may ask "How can such a man have a sensual thought?" There is nothing he can do to suppress that thought, or to give room for that thought to act. This is a reality, a fact. Sometimes the sensual memory of making love to my wife comes suddenly from nowhere. But when these thoughts try to take root there, everything in you tightens — you don't have to do a thing. The thoughts cannot stay there — there is no continuity, no build-up — one knows what it is, and there it ends — something else comes up. But it doesn't end there for you; you say "How can I have these sensual thoughts?" You think you are not free if you have sensual thoughts; but if you don't have them, you can be certain that you are not a living human being. Saint or sinner, he must respond to every stimulus. There is no sublimation — all that is absolute nonsense. The saints are telling lies — it is poppycock, rubbish — don't believe all that. What is the point in condemning yourself, telling yourself that you are a sinner? What nonsense you are talking! You must respond — if there is a woman, there must be a physical response to that — otherwise you are a corpse.
But here there is no continuity, no build-up; something else comes up. Thoughts come and go; they repeat themselves — it is fun that way. Not that I watched this as one who wanted to enjoy some fun. Most of the time you don't even know that they are there. They cannot stay there; they are moving. When you recognize there is trouble, fine, it cannot stay there for long; it is pushed out by the next thing. You don't have to do a thing; before you realize what is happening, it is gone. When you try to look at it, it is not there; what you are looking at is completely different from what was there before. They are not problems; they become problems only when you sit in one corner trying to meditate and control your thoughts. Thoughts are welling up inside of you. How can you control it? You have no control over it. It is not possible for you to control it. All this is an exercise in futility. You don't have to do a thing.
This man is not a stone; he is affected by everything that is happening there. Nor does he bother to create an armor. The religious man has built an armor around himself. Here the cumulative process has come to an end: the only action is physical action — only on that level. The senses are running like wild horses — there is nobody who is controlling them — they run here, there and everywhere, as the situation demands. This action is the movement of life, the real movement of life, and it has no direction. If you accept the helplessness, the problem is solved — that is why I say there is no freedom of action for you. It's not a fatalistic philosophy I am talking about; but preventing the past from interfering with, and coloring, the present.
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All this talk of urdhvaratus (sublimation of sex energy) is bunkum. I make emphatic statements because it is something I have experimented with before, and I know what it is.
By conserving sex energy, you are not going to improve yourself in any way. It is too silly and too absurd. Why have they laid so much stress on that? Abstinence, continence, celibacy, is not going to help to put you in this state, (Laughs) in this situation. You can have sex today, and this kind of thing can happen to you tomorrow — and this can happen even through sex. If there is a moment there where there is nobody who is experiencing anything, that is the moment when this kind of a thing can happen. It doesn't have to be the discourse of a religious man; the falling of a leaf, the mooing of a cow, the neighing of a horse, or anything that is happening can do the trick — because if you don't translate anything, that will take care of it.
There is no such thing as sublimation, nothing going up there; it is only going out — but these holy men won't accept it. If they were honest enough, they would know what they are saying. So, that's what it is.
Sex is unfortunately separated from other activities. Why? — I have always wondered. It is one; it can't be separated. Why have they put it on a different level? It is that that has created the problem, not only here, but in Western countries as well. Christianity also has separated them, maybe for reasons of security or property, but now we have ways of getting rid of these things — at that time it was not so easy.
Q: There is a beautiful term, "neurotic hiatus."
UG: Religion is responsible for that — it has created that for us. The questioning of our actions is really the moral problem. We must have new moral codes of conduct — that is necessary, otherwise we can't function. That is the trouble now. They, the West at any rate, are groping now for new codes. The old codes are all out of date, anachronistic, finished. Who cares about sex? Sex is so easy now, and everybody talks about it. One of the most epoch-making discoveries of modern times is the birth-control pill — it has changed the whole thing.
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May I ask you a question? What, according to you, is a normal man? Is there one? You have, of course, divided people, and