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Chapter 7 WE HAVE BEEN talking of so many things, of the many problems of life, have we not? But I wonder if we really know what a problem is. Problems become difficult to solve if they are allowed to take root in the mind. The mind creates the problems, and then becomes the soil in which they take root; and once a problem is well established in the mind it is very difficult to uproot it. What is essential is for the mind itself to see the problem and not give it the soil to grow. One of the basic problems confronting the world is the problem of cooperation. What does the word `co-operation' mean? To co-operate is to do things together, to build together, to feel together, to have something in common so that we can freely work together. But people generally don't feel inclined to work together naturally, easily, happily; and so they are compelled to work together through various inducements: threat, fear, punishment, reward. This is the common practice throughout the world. Under tyrannical governments you are brutally forced to work together; if you don't `co-operate' you are liquidated or sent to a concentration camp. In the so-called civilized nations you are induced to work together through the concept of `my country', or for an ideology which has been very carefully worked out and widely propagated so that you accept it; or you work together to carry out a plan which somebody has drawn up, a blueprint for Utopia. So, it is the plan, the idea, the authority which induces people to work together. This is generally called co-operation, and in it there is always the implication of reward or punishment, which means that behind such `co-operation' there is fear. You are always working for something - for the country, for the king, for the party, for God or the Master, for peace, or to bring about this or that reform. Your idea of co-operation is to work together for a particular result. You have an ideal - to build a perfect school, or what you will - towards which you are working, therefore you say co-operation is necessary. All this implies authority, does it not? There is always someone who is supposed to know what is the right thing to do, and therefore you say, "We must co-operate in carrying it out". Now, I don't call that co-operation at all. That is not co-operation, it is a form of greed, a form of fear, compulsion. Behind it there is the threat that if you don't `co-operate' the government won't recognize you or the Five Year plan will fail, or you will be sent to a concentration camp, or your country will lose the war, or you may not go to heaven. There is always some form of inducement, and where there is inducement there cannot be real co-operation. Nor is it co-operation when you and I work together merely because we have mutually agreed to do something. In any such agreement what is important is the doing of that particular thing, not working together. You and I may agree to build a bridge, or construct a road, or plant some trees together, but in that agreement there is always the fear of disagreement, the fear that I may not do my share and let you do the whole thing. So it is not co-operation when we work together through any form of inducement, or by mere agreement, because behind all such effort there is the implication of gaining or avoiding something. To me, co-operation is entirely different. Co-operation is the fun of being and doing together - not necessarily doing something in particular. Do you understand? Young children normally have a feeling for being and doing together. Haven't you noticed this? They will co-operate in anything. There is no question of agreement or disagreement, reward or punishment; they just want to help. They co-operate instinctively, for the fun of being and doing together. But grownup people destroy this natural, spontaneous spirit of co-operation in children by saying, "If you do this I will give you that; if you don't do this I won't let you go to the cinema", which introduces the corruptive element. So, real co-operation comes, not through merely agreeing to carry out some project together, but with the joy, the feeling of togetherness, if one may use that word; because in that feeling there is not the obstinacy of personal ideation, personal opinion. When you know such co-operation, you will also know when not to co-operate, which is equally important. Do you understand? It is necessary for all of us to awaken in ourselves this spirit of co-operation, for then it will not be a mere plan or agreement which causes us to work together, but an extraordinary feeling of togetherness, the sense of joy in being and doing together without any thought of reward or punishment. That is very important. But it is equally important to know when not to co-operate; because if we are not wise we may co-operate with the unwise, with ambitious leaders who have grandiose schemes, fantastic ideas, like Hitler and other tyrants down through the ages. So we must know when not to cooperate; and we can know this only when we know the joy of real co-operation. This is a very important question to talk over, because when it is suggested that we work together, your immediate response is likely to be, "What for? What shall we do together?" In other words, the thing to be done becomes more important than the feeling of being and doing together; and when the thing to be done - the plan, the concept, the ideological Utopia - assumes primary importance, then there is no real co-operation. Then it is only the idea that is binding us together; and if one idea can bind us together, another idea can divide us. So, what matters is to awaken in ourselves this spirit of co-operation, this feeling of joy in being and doing together, without any thought of reward or punishment. Most young people have it spontaneously, freely, if it is not corrupted by their elders.