Let us take up our proposition of yesterday. I hope you remember what we discovered about the revelation on human condition which is in the Bible, original sin, and in Hindu tradition, that of avidya, of ignorance. In Hindu tradition, it is always said that avidya, that is ignorance, is the point from which we all start and unless we enter into exercises and conversion, we remain ignorant, whatever be the studies we can do, and the degrees we can take in universities, we remaint ignorant. There is no explanation in Hindu tradition. It is just a fact that is noticed. I do not say that the biblical story is an explanation. It is just an illustration. But it is a very interesting one, and very interesting also it is that so many people ignore it.

Why do the experts of sociology, of economy, never resolve the problems, the social or economical problems? Why are they always speaking in the air, and why do you and the Utopians invent societies which are impossible? Just because they ignore their own ignorance. They ignore original sin. And whenever I speak of it, I find always somebody at the end who tells: “Yes, but the original sin, I do not know what it means, and I do not believe in it.” I say, yes, you are like a fish^[1], my friends. I have a friend among fishes, you know, and he is a good friend, but conversation is difficult to a fish. So, I thought, I have found a very good subject of conversation, as speaking of water to this fish. And he looked at me with an eye of fish, and he opened his mouth of fish, and he told me in his language of fish: “Water? I never saw any water. Bring me some water.” So is it. So we are submerged, we are swimming so easily in sin, that do not notice what it is. We do not know what it is about. Well, it is here, here the spirit of enjoyment, of profit, of power, to free the greed of power, Science of Good and Evil. Not of evil, not of evil, no, no, of Good and Evil, of evil through good, and good through evil. And lying through truths, and getting truths through fictions, and ugliness through beauty, and I through the others, and others through myself. So, the unity is lost. Such being, the truth is lost in front of a unity, or spirit gets dumb and is blind, we can see nothing. We go through duality. We go touching on the right and the left, we try to get something and the vision of God is lost. We only go to Him as a rosy obscure knowledge of fish.

The Science of Good and Evil, we are all provided with the Science since the origin. See the baby in his cradle, the little son of Adam, what has he? Of what means does he dispose? Just only one. He is screaming. You scream a little and you get something. You scream more, you get more. You scream all the time, the whole family is upset. Here they are all, on four legs saying [thu, thu have thu, no, have this no.] Where did he get his science from? Who taught him? It comes from Adam. Later on, of course, his mother teaches him some elements of science, of good, of evil, to say “Good morning Sir.” “How do you do?” “Thank you, thank you.” And other little faces which bring good things and avoid bad things. And then, after the father, good parents, they put them to school. Why to school? Ha, to learn all sorts of fruity sciences, and to learn the elements of the Science of Good and Evil. Because when you go to school, you get a degree and you can then rise to a good position in life. Then what is the good position? It is that you work very little and you earn very much. Others work for you, that is the goodness of the position. Of course, nobody can contest that. That is clear and well. A man who is provided with the knowledge of Good and Evil, there is nothing that he cannot take profit by. Anything, if he is intelligent, if he is a handsome young man as I am, with curly hairs, have a good family, and with good education, and moral education, and religious and philosophical. Well you know you make your way in the world, in society. You can get along, make a brilliant mariage, you can go to politics, you can do anything, but of course, the important thing is not to work, and especially not to sweat.

When Adam was told that because of the Sin, he had to earn his bread at the sweat o his brow, as he was not very much advanced in the Science of Good and Evil, he took a spade and began to dig stupidly as an undeveloped. And the poor thing of Eve, the poor silly Eve, with a little thread in a piece of wood, began to do little thread. They were not very much advanced. But the descendents of Adam and or kind, shut one eye and they said, well, we will eat bread at the sweat of the brow of somebody else. And so it was done. And so they founded a society. You must know, especially if you study social science, the science on what society is founded. Well, it is founded on what men have in common, that is original sin, which is common to the good and to the bad, to the stupid, to the intelligent, and to everybody, and to me and to you. Never forget that. So, they all settled together. You are not childish even if you are very young, you are not so childish as to think that we gather millions at a time because we love each other, and because we wish to do good to everybody. No, dear friends, no, it is not so. We are gathered to play together the great society game, the great game on which society is founded, the game of the mutual profit. And don't believe that you are skilled in the Science of Good and Evil if you begin to rob. You must not rob, you must not take your art for a manual work of picking some rupees from the pocket of your neighbour. No, don't rob, you up a shop, a commerce, preferably international. You put up an industry. It is a good trap where you can take in all the poors. They fall in like flies. And you put up something, you do something, you make speeches, you do anything, but you try not to work, especially not to sweat.

Well, how can we define a civilized person? It is a person that has found a way not to work and to put others at work. And, of course, the great affair of a civilized nation is to find the other one. In times of the tribes, the other one is not difficult to find. They are on the other side of the river. And you go there with the weapons. Well, you do not kill everybody. You do not put fire to everything. That would be simply savage, that is not civilization. We are civilized, we are moral, and do not kill them at all. We take them, and then, we bring them home, and we feed them, and we marry them, and put them to work in our place. We are the lords, we the vanquishers, we the well-to-do people, and, to us all the good things of life come easily. And we have to go to games, to sports, but run to other people and crush them down, and put them in slavery. But then, with progress of civilization, we discover that it is no use going so far to fetch slaves. It is not necessary. You can do a slave of anybody, even a brother or a cousin. He has nothing, you have everything. You have the land, you have the houses. And he has nothing. He has nothing to sell and to offer except himself. So, the ancient slaves, they were sold. But the new slaves, they sell themselves at hours and days. And you just pay them enough to eat and keep good health and strength, and you put them at work. They work to anything you want and in any manner you want to impose upon them. And you are strictly in a legality, and you are even their benefactors because, if you do not employ them, they simply go and beg, or they simply die on the roads, in the streets.

So, if you exert in the Science of Good and Evil, you make very much good to people, and to yourself if course. We would say that good law is the art of transformation of bad intentions into good results. Make good results out of bad intentions. Rather bad, half bad, sinful intentions. So, you must play really the game of mutual profit. And the rule of this game is very clear to everybody. You must give the less and try to get the best. And you do not go and grip and take. No, no, you give and you take. You give and you take, and you always smile. You have to do with people that invite you to great dinners when you roll them in. And they think that shows good affairs. You know this is the world of business, financial ability, economy, beautiful with economic. Some economic problems of course, and of course, as soon as there is no solution to the problem, [because economy means etymologically, the good fashion of ruling the house,] and if the house is well ruled, there is no problem, and if there is any problem that you cannot solve, the house crumbles. So it is. So, it is better to make the economy of the problem. We will see at that tomorrow, how we could make economy of the problem, and not try to solve the problems, you cannot, but not have problems. So, they will be solved. How to uplift and keep your house properly?

Well, let us examine these three plans of the science, these three chapters of the Science of Good and Evil. The first step, the first flow, the flow of good is pleasure. [And the evil is bad.] And pleasure is a good thing, a gift of nature, to all animals and to men, because it shows us the way of life towards more life. It is a good simulator to live. And pain is very good also, it is another gift, to warn us against what is mortal, what is dangerous and mortal. If we had no pain, we would leave our feet in the fire, and we would not notice that they are burning. So this serves as the needle of the compass to all animals to go towards their lives, they are good. But the Science of Good and Evil has blocked the [end of the] needle, blocked it on pleasure and civilized man will try to go from one pleasure to another, stepping cleverly over the pain or the fatigue that is linked with this pleasure. Let us go from pleasure to pleasure, to more pleasure, and to pleasure and still more pleasure, and not notice any pain. This does not mean that there is no harm. It means that the harm is covered, and the pain arrives in the form of sickness and of fatigue [and all.] Oh! A man of pleasure is killing himself because life is not noticed. It is a result, because always in Science of Good and Evil, you will go to good and you will get evil. Knocking you behind, comes evil. So is it, yes. So you see from what comes pleasure. Well, satisfy your needs. When you are thirsty, you take a glass of fresh water, a delicious sensation. But when the glass is over, it is finished. Oh! What a pity! We will [try to] invent some drink such that it is a drink of fire that makes you more thirsty than before and puts you in a state of extreme vagueness, all your sadness is vanished. Lovely, what a beautiful invention! And the results, you know them.

You think, well, all animals find their food. And God says to Adam, you shall eat your bread at the sweat of your brow. Why? Because, you see, do you eat grass? No, I do not like that, [even if I pick some grass, no.] We will [take and we] put some salt, we will put some peper, we will put some chillies. [And will it be enough] and in all seasons, we must have fruits out of season. Things have come from our farm, [and here we are in work and work,] [fast work at perpetuity. You go around and, well, I do not speak that of love, and no, let us not speak of that although it is subject of fashion.] They have invented everything and [on the contrary of everything,] and so on. All are most natural instincts, and are all taken up by artifice, and swollen, they become enormous affairs and put insoluble problems.

To sleep is the need [of itself to be satisfied]. When a dog is tired, it lies there and it sleeps. But we are full of science, so we must invent a machine with springs and mattresses, and covers and walls around, and windows and shutters, and gates in the garden all round, and some servants of course to keep that clean. And I am sure you go to sleep. And if we take into sleep all the commodities, all the pains that we want to spare, and not to blow on the fire, to light it and not to have to move our food and our knees, to go from one place to another or to climb up a floor. Then machines and objects of all sorts, and of course, millions of slaves in the middle of noise and smell, working for you to sit in your motor car, push on the pedal, and reach hundred miles a hour, [and the others are... oh!] So it is and then naturally man with the Science of Good and Evil which is to everybody.

There are some malicious teachers who go to the slaves and try to stimulate in them the Science of Good and Evil, and to put the questions with them [] never put by themselves. Why must we work and they enjoy? We are the numerous after all. If we stop working, they will have nothing. We just stop working and we will just see what they do. But that is not enough. We cannot stay not working, we will starve. What shall we do? Well, what are we doing all the time? We, the workers, the poor ones. Well, we work not only for all those who do not work. In such a vice that the work of the whole world is on our shoulders. But we work also, to get out of the hell of manual work, or to send our son out of it. We will send him to school, to university. He will become a gentleman with a pen and spectacles, and [] somebody. But the malicious, he will go for social climbing, a climbing without staircase. You have just the shoulders of the man who is in front, and the foot of the one who is under tuff [?]. And you pull, and you climb until somebody catches you by the foot. And you trumble on the other side, and all that is very good, very very good. That is economy, because climbing and pulling, all the vanquished are at the bottom there, under hot pressure and good warmth, so that nobody can stay there, and make his bed there, no he must try to get out of it. That is all very good. The social machine functions. The wheel goes wheeling. And it produces, and even the last of the last gets some little drops of it, and always keep the hope that they would be able to climb. [And climb] to get at the top, and you see each one trying to profit of his neighbour, to get the best of him, and give him the least. Each one puts a tension to the threads, and then you can cross the threads of the society to have the good clothes. And with these intentions of profit, you may do more good to your neighbour that establishing society of beneficiaries because it goes on working, the world as it is. But I said, there are those slaves and you find some malicious person that goes and pricks them. And so they say, well, we are very stupid to try to get out of it one by one. Let us try to get out of it all together in one day. We all put ourselves together with good push, which means a revolution — kranti, kranti, kranti, and not shanti, shanti, which means that the wheel has turned. Of course, if it has turned one, it will go on turning, that is what the revolutionaries do not understand.

Now in Russia and China, they began to dream about the great French Revolution of the beginning of the last century. They are, freedom, freedom, I get free from out, we must because the wheel turns. That is how civil war comes out of sin, not of hatred. No, not bad feelings, the sense of justice, the defence of the poorer, good intentions, very moral, of course. You kill a lot of people, but very morally with the excellent intentions, and certainly a great love of humanity, you know? You have met great humanitarians. I met some. Humanity is a goddess with such beautiful forms. And they are in adoration of this goddess humanity. But when they find such miserable examples of humanity as you and I, we do not like that. No, no. Neither the wife, not the servant, nor the son, nor you, nor I, no, they do not love anybody. They hate them all. They despise them all and they kill[ed] them very easily, very very easily. With humanitarian feelings, you can have many murders, very moral murders of course. Well, this is the world of business, the spirit of the world, the brains of th world, the second floor of the Science of Good and Evil.

There is the third floor, power, the cow of of desires, [power,] When you are rich, you have a right on things, and of course, indirectly, [the] man needs those things or cover those things, but only indirectly. So riches is not completely satisfactory. But power, you have a direct right on people, [and of course,] and direct right on all what people do, and all thta they have. So, this man, space, does not please me, he is a dead man, and this girl, come, she is not dead, and that satisfactory. So, when you have power, you have also the