"Nothing can happen inside which will not affect the outside also. It will have effects, consequences, shadows on the outside behavior also. If you feel anger inside, your body begins to take certain postures. If you begin to feel silence inside, your body will take certain other postures. When there is silence inside, the body will show it in many ways. The silence, the inner peace, the stillness will be shown by the body in many ways, but this is always secondary. The inner is basic and the outer is secondary. It is a consequence, not a cause.

"Whenever this happens, for example, if a buddha happens to be here, we cannot see what is happening inside him, but we can see, we will see, what is happening outside. For the buddha himself, the inner is the cause and the outer the consequence. For us, the outer will be the first thing to be noticed and then the inner will be inferred. So for onlookers the outer, the secondary, becomes the basic, the primary.

"How can we know what has happened in the buddha's inner consciousness? – but we can observe his body, his movements, his gestures. They are related to the inner, they show something, but they are related not as causes but as consequences. So you cannot go back; the vice versa will not be true. If the inner is there, the outer will follow, but the vice versa is not true: if the outer is there, there is no necessity that the inner should follow – there is no necessity.

"For example, if I am angry, then my body will show anger, but I can show anger in my body without being angry at all. An actor is doing that. He is expressing anger through his eyes, through his hands; he is expressing love without feeling anything inside; he is showing fear, his whole body is trembling and shaking, but there is no fear inside.

"So the outer can be without the inner, we can impose it. There is no reason, there is no basis, no necessity, no inevitability, that the inner should follow the outer. The outer always follows the inner, but never the vice versa."