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BO71T4 - A mind in meditation is concerned only with meditation, not with the meditator
Bombay (Mumbai) - 17 February 1971
Public Talk 4



0:00 This is J. Krishnamurti’s fourth public talk in Bombay, 1971.
0:07 Krishnamurti: Don’t you find it very warm? I do. We have, during the past three talks, touched upon various problems of our life, and in talking over those problems together I hope that at least some have seen how to observe their own intimate problems, not only personal but also the world issues.
1:20 If we may this evening, we are going to talk about, as we said, an issue that if we really understood deeply would cover the many problems and bring about not only a psychological change but change outwardly, but also perhaps bring about a perception, a seeing that is not merely verbal or sensory perception.
2:35 As we said, we were going to talk about meditation.
2:49 That word, like ‘love’, ‘discipline’, is heavily loaded, especially in the East, in this country.
3:14 All of you verbally understand what is implied in meditation.
3:35 Some of you probably have practised it, some of you probably have followed a system, a method, a discipline day after day and so you more or less know what is implied in that word, the meaning of that word, the explanation and the argument, but it’s rather unfortunate that you seem to know all about it.
4:36 I wish you didn’t, because then we can both of us investigate what it means, find out for ourselves what are the implications of it, but if you already know, there is nothing more to be said.
5:08 But I doubt it very much whether you really know what meditation means.
5:15 You have been told what to do, you have followed, unfortunately, various systems, so your mind is not free to observe, investigate, go into this extraordinary question.
5:39 You have already filled your mind and your heart – if you have it – with other people’s experiences, other people’s conclusions, other people’s assertions.
6:07 And like in everything else, most unfortunately, we accept, because in ourselves we don’t know, we are uncertain, unhappy, confused, and somebody comes along and tells you that if you do these things, meditate, shut your eyes, breathe, doing all those things, then you will have a peaceful mind.
6:47 So, accepting all this you are not free to investigate, to really find out for yourself this meditation, which has nothing whatsoever to do with any system, which has nothing whatsoever to do with any movement of will and it has certainly nothing whatsoever to do with conformity, because method, system, implies a practice leading you to a certain fixed conclusion or a state.
8:20 System, method, implies a mechanical practising of a certain formula, repeating it over and over and over again, hoping thereby that you will experience what your gurus, your teachers, your books, your paraphernalia have told you.
9:02 When you practise something over and over again you not only become mechanical, insensitive, but if you observe, your mind becomes dull – which is obvious, rational, logical, and yet you insist on having a method.
9:53 You are always asking how – ‘How am I to meditate?’ – that’s one of the cheapest questions you can ask about something which is so immense.
10:19 And to say, ask somebody, tell me what to do, tell me how to hold the earth in one’s hand, tell me how to hold the sea in one’s fist, or the air – and if you observe, that’s what you all want.
10:53 You want to experience something through a method.
11:02 A method implies not only conformity, not only measurement of achievement, and a method implies a system or a path to a fixed point, doesn’t it?
11:44 You think, or the guru or the book or those who say they have experienced truth and they have done it through this particular system or method, to them truth is something fixed – it is there – all that you have to do is to practise.
12:19 It is most illogical, irrational, without any meaning whatsoever, because if you observe in your life there is nothing stable, nothing permanent.
12:50 You may want it, you may want permanent relationship with your wife, with your children, with your neighbour, with your society.
13:03 You cannot have anything permanent. Even your bank account isn’t permanent.
13:13 No relationship is permanent. Everything is in a flux, is in movement, and realising this, consciously or unconsciously, we want something permanent, something that we can hold on to.
13:48 And that we call truth, God or what you like.
13:57 So if you really understand, see the fact, the truth of it, that reality has no resting place – it is like an uncharted sea, you have to find your way to it – not your way or somebody else’s way, but you have to find it.
14:42 And when you have a path leading to a reality, in that is implied time.
15:03 To reach from here to there you require time, many days to travel, to cross the distance – please do listen to this – and in that lag of time between here and there, there are other factors coming in.
15:38 Therefore you say, let us concentrate, think on that one thing and reject everything else, subjugate everything else to that one factor.
16:08 And when one observes all this, the mechanical process of systems, how they bring about insensitivity, the suppression, the resistance against what you are actually, imposing on what you are something you think what ought to be – so there is conflict.
16:49 So your meditation through a system is a process of endless conflict – right?
17:00 – battle – you want to control, you want to suppress, you discipline, force yourself to sit quietly, to breathe rightly, do all those fantastic things, hoping that you will eventually reach something about which you know absolutely nothing.
17:39 So a wise man rejects the whole system, the whole idea, concept of systems altogether, because they don’t lead anywhere.
18:03 Then also you are burdened with this idea that you can experience truth, that you can achieve enlightenment, that you can find reality.
18:25 Haven’t you heard your gurus, your people who teach you how to meditate, that they have experienced?
18:42 The other day someone came and he said, ‘I have experienced reality, I know what truth is.
19:00 I know.’ You know, that’s one of the most stupid things you can ever say.
19:12 Listen – when a man says he knows, what does he know?
19:31 When I say I know, I know something which is already over.
19:39 Right? You are following all this? I only know something that’s gone, that’s in the past, which means I live in the past.
20:11 Please observe it for yourself, watch it in your own life, you will see this.
20:20 When you say, ‘I know you’, you only know the image of that person you have, and that image is the past.
20:37 Right? So a man who says he knows what truth is, doesn’t know.
20:46 He knows that which is dead, over, finished.
20:55 And when they use the word, as so many of them do, that they have experienced that extraordinary state or whatever they experience – have you ever examined that word, the word ‘experience’?
21:21 It means ‘to go through’.
21:33 When you go through something, it’s over, but if you don’t complete the whole movement then it is recorded in the mind, then that becomes a memory.
22:00 And what you are experiencing then is the past.
22:10 Look, when you are actually experiencing something – anger, sex, violence – at that moment there is no experiencer at all.
22:31 Have you noticed this? When you are very angry or very envious, furious, there is a total absence of the ‘me’, the ‘you’, the experiencer.
22:51 Only a little later comes the experiencer, says, ‘I have been angry.’ So, those who say they know, they don’t know.
23:14 Do you see that? Those who say they have experienced reality, they have never experienced it, because it means, to experience implies not only going through, but to experience something you must be able to recognise it – right?
23:43 – otherwise you can’t experience. If I didn’t recognise you, which is an experience, I wouldn’t know you.
24:00 Right? So, when they use the word ‘experience’, in that is implied recognition.
24:10 To recognise implies that you have already known.
24:20 Therefore that which you already know is not the real.
24:28 Right? So put aside systems completely.
24:44 Anybody who says, ‘I have experienced,’ or anyone who says, ‘I know,’ beware of them.
24:58 Don’t be caught in their trap. That is their means of exploiting you.
25:13 And they have told you that you must concentrate, you must learn concentration – have they not?
25:36 Have you ever investigated what concentration implies?
25:49 There is in that an action of will – right? – which is to resist every other thought and focus your energy, your thought on something – on a sentence, on a word or on a phrase, the repetition of some word which you call mantra – repeat, repeat, repeat.
26:29 Concentration implies resistance. You resist every other thought from seeping in, or control thoughts from wandering.
26:46 So concentration is a form of will, resistance and suppression.
27:07 Whereas you need a free mind, a mind that is alive, full of energy, and a mind that has been through conflict or is in constant conflict, wastes energy – and you need energy.
27:36 You need energy to go to your office – everything you do needs energy.
27:49 So, if you can put aside your favourite systems, if you can see the truth that concentration, understand that concentration is merely a resistance and therefore constant conflict and therefore wastage of energy, then we can find out for ourselves what are the requirements, what is necessary for a mind that is in a state of meditation.
28:54 Now, let’s go together, may we?
29:05 We are not meditating together – that’s one of those tricks – a group meditation, collecting a lot of people and they all shut their eyes and try to meditate on something or other.
29:32 We are investigating together what meditation is – not together meditate, because you don’t know what it means, you only know what other people have said – and distrust completely what others say, including the speaker, because you are very easily persuaded.
30:12 You are persuaded because you are greedy to experience something which you think is marvellous.
30:20 So don’t be influenced by the speaker.
30:32 So let’s find out what are the implications of a mind that has the quality of meditation.
30:52 We said you have to reject systems, methods, the desire to experience, because again, we explained what it means, the word and the urge behind, which is the desire to experience, about something you know absolutely nothing.
31:20 And the word ‘experience’ means – I have gone into it – so, you have to put all that aside.
31:32 And also you have to put aside all the circus that goes on – breathing, dancing, becoming, you know, emotional, sentimental, mentally dead.
32:06 So, let’s find out together what is involved in this thing called meditation.
32:22 You are going to discover it, you are going to find out – not how to meditate, but the nature and the structure of a mind that is totally free, that doesn’t function, that has no movement of will at all – for will is resistance.
33:10 So let’s begin. And you are not learning from the speaker.
33:22 You are your own guru and your own teacher, your own disciple, because you yourself have to come upon this.
33:36 You have to learn and not imitate, not conform to any authority.
33:55 So the first thing is, you must know yourself, you must understand yourself, because otherwise you have no rational basis of any thought, of any structure.
34:18 If you don’t understand yourself, how can you understand anything else, let alone something which may or may not exist?
34:36 So the first movement is to understand yourself – understand yourself actually as you are, not what you would like to be.
34:58 You understand? Understand yourself – the ugliness, the brutality, the violence, the greed, the envy, the agonising loneliness, despair – that’s what you are.
35:18 And because you have not been able to solve it, because you have not been able to go beyond it, you introduce the super-self, the atman, you know – that’s one of your tricks too.
35:35 So you have a conflict between what you are or what you should be, or your atman tells you what you should be – so you play a game, this.
35:48 That doesn’t help you to understand yourself.
35:56 To understand yourself you have to look at yourself. You understand? You have to look. If I want to look at that tree or the bird I have to look.
36:17 And I have to look at myself. I don’t know what I am. I must learn about myself, not according to any philosopher or any psychologist or any book or any guide or guru – brush them all aside, for goodness sake, let us put all that aside, let us find out what we are.
36:51 We are the bank account, we are envious, we are ambitious, corrupt, double talkers, say one thing and do another, hypocrites, put on masks, pretend.
37:16 And through all this there is the sense of sorrow, pain, anxiety, tears, the ache of loneliness – that’s what we are.
37:34 And if we don’t understand that and go beyond it, how can you understand something that is so extraordinarily beautiful?
37:48 So, to learn about oneself – and here comes a great difficulty because oneself is in constant movement – right?
38:06 – oneself is changing, oneself isn’t permanently greedy or permanently violent or permanently sexual – there is a constant change, moving, moving, living.
38:24 One has to learn about the living thing. To learn about the living thing you have to watch it, learn about it anew each minute.
38:39 You see the difficulty? You see the difficulty – to learn about myself who is a living entity, not a dead thing, this living thing has to be observed, and what you have learnt about it in one minute must be dropped and picked up again the next minute, so that you are learning a living thing all the time anew.
39:19 You get it? Not that you have learnt and then from that knowledge observe what is a living thing.
39:37 This is really, if you do it, it is one of the most fascinating things, because your mind then retains very little, contains the essential technological knowledge and nothing else.
40:00 So your mind, watching this movement of the ‘me’ which is such a complex entity, not only at the superficial level but at the deeper level.
40:17 I don’t know if one has time to go into all this. My lord! You know, you may be – I will be very brief, please, listen to it – you may be conscious, watch yourself and learn each minute anew, every minute superficially.
40:45 How are you going to learn about the secret chambers of your mind, the hidden motive, the complex heritage?
40:56 You know, it is all there, hidden.
41:06 How are you going to learn about it?
41:17 To learn about it is not to analyse it but to watch it during the day, all the movement and the intimations and the hints of the secret desires.
41:42 You are following? Watch it, be open to discover the motives, the intention, the tradition, the heritage.
41:51 Are you following all this? Do it as we go along so that when you do it all day and when you go to sleep, the mind then is completely quiet.
42:16 There are no dreams because dreams are merely a continuation in symbolic form of the daily contradictory conflicts.
42:36 But if you have understood the daily movement of life – your greeds, your envies, your angers, all that – then you will see that you are emptying the mind of everything of the past.
42:52 So you must know, there must be self-knowing – not having learnt apply, but knowing all the time, which is, knowing implies the active present.
43:12 Then you need discipline. You know, that word means ‘to learn’.
43:25 The word itself means, in the dictionary, to learn.
43:33 And see what we have done with that word.
43:40 We have suppressed, controlled, conformed, imitated, and that is what we call discipline – like a soldier disciplined.
44:02 Have you observed soldiers? Not the exceptional officers – have you watched soldiers, what they are like?
44:15 You know what they are, so they don’t have to be described.
44:22 So that is what we have reduced discipline, a practice.
44:30 And in that kind of discipline which you have, which all your gurus and all the rest of them do, in that there is no freedom, there is decay, deterioration.
44:50 Whereas learning about oneself, learning all the time – not having learnt – learning brings about its own order.
45:12 Right? If I am learning about this whole process of living, that very learning brings its own order, and order is its own virtue.
45:35 The thing that you cultivate is not virtue. Oh, I won’t go into all this, you can take it.
45:52 So there must be knowing oneself, there must be this order, which is discipline, and there must be no action of will.
46:13 We’ll go into that a little bit.
46:20 What is will? Have you studied? When you say, ‘I will, I won’t, I must, I should,’ what does that mean?
46:41 The assertion, the decision, the statement of a desire – ‘to be’.
46:56 Right? ‘I will do that.’ In the action of will there is choice – ‘I will not do this but I will do that.’ You are following all this?
47:22 Do please. Because you see, unless you learn all this from yourself you’ll have a miserable life.
47:42 You can escape from it by dancing, doing all those… circus, or fight what you are – fight.
47:56 That is what you all know, only these two things: resist, escape.
48:05 Resist means fight. Escape you know – go to the temple, gurus, you know, take drugs, marijuana, drink, sex, the whole gamut of escapes.
48:21 And will is implied in all this.
48:32 Can one lead a daily life – please listen – a daily life without the movement and the action of will?
48:45 Which means a life in which there is no choice at all, because when you have choice you have contradiction.
49:05 And choice exists when you are confused, doesn’t it?
49:13 When I don’t know what to do, I am confused, and out of confusion comes choice, and out of choice the action of will.
49:33 Why are we confused?
49:41 Most people are – why?
49:49 Because you don’t accept what actually is.
49:58 You try to alter ‘what is’ to something else – right? – and the moment you do that there is conflict and out of that conflict, confusion.
50:15 So the action of will is the outcome of confusion.
50:26 So meditation is a movement in which there is no action of will whatsoever.
50:40 If you have done all this, or you are doing all this, then you have a question, which is, the brain is the result of the past – right? – the brain, the brain structure, the cells, is the result of centuries upon centuries of evolution.
51:18 It has collected tremendous knowledge to survive.
51:25 That’s all it is concerned with, to survive.
51:37 And finding survival, physical survival is becoming more and more difficult, because explosion of population, national divisions – the Hindu, the Muslim, the Christian, the German – you follow? – division, division, division – and where there is division there is conflict, there is war, there is misery – and the brain, demanding security, safety, survival, tries one thing after the other.
52:33 Right? It tries belief, it has hopes in nationalism, in the family, in the bank account, in neuroticism – you are following all this? – and not being able to find it then it hopes to find that permanency, that security in some belief, in some god, in some experience.
53:08 Then it finds that there is security in a kind of illusion – you are following all this? – and that illusion becomes tremendously important.
53:28 And that’s what you are doing. Your nationalism is an illusion, your gods are an illusion, you have invented them.
53:45 Your gurus, your systems of morality – in that there is no safety.
53:54 So the brain demands, needs complete security to function rationally, healthily.
54:10 And that brain finds – please listen to this – finds that there is no security in thought.
54:24 Right? Are you following this? Previously it had sought security in thought, because that is the only instrument you have, and thought is in the past, is the memory, is memory, thought is the past, reaction to the past, thought is not free, it is as old as the hills, because thought is the response of memory.
54:59 Right? You are following all this? So, neither in belief – please listen – nor in your gods, nor in your political systems, in your religious organisations, in your idols, temples, in your gurus, in your systems, there is no safety, because they are all the inventions of thought.
55:34 You understand? See the truth of it – not the word, the meaning, the description or the explanation, but see the truth of it.
55:52 So what happens? That the mind then, the brain cells then are only concerned with survival, and with nothing else – not with gods, not with illusion.
56:07 You understand? Then the psyche is non-existent. Oh, come on, sir! Only physical survival – and that you would say is not spiritual at all, merely to survive, that’s not spiritual, and you think spirituality is the invention of thought with all its illusions.
56:47 You understand? So the brain then becomes completely… is only concerned with physical survival – the rest of the brain is totally empty.
57:08 That means the brain then is completely quiet. You understand? Oh, come on, sirs! Consciousness is heritage. You know what that means? Consciousness is the result of time. Consciousness is the content of itself, which is time, sorrow, confusion, misery.
57:42 And intelligence has no heritage.
57:49 When you see… when the mind sees the importance of total survival and with nothing else, there is intelligence.
58:06 You understand? Then it will organise society entirely differently. Then its morality will be real order. So, we come to a point now: what is silence?
58:36 What is the mind that’s completely quiet? You are following all this? I hope we are communicating with each other. We are travelling together – I am not… the speaker isn’t travelling by himself; he can do that at home or walking on the beach or in the wood – but we are travelling together.
59:06 In that there is love, there is beauty, there is communication, a sharing.
59:20 So what is the mind that is totally quiet – you understand? – because it’s only the mind that is completely quiet that can observe, that has no distortion, not tortured.
59:46 And most human beings are tortured. And they have tortured themselves in order to find security – you understand? – and they have found security – at least they hope so – in illusion, which becomes another torture.
1:00:03 All their disciplines, their yogas, their breathing, their, you know, is a compulsive torture – I must get up six o’clock, I must force the body – you follow, what you have done to your body, to your mind, to your heart?
1:00:26 You have destroyed the intelligence of the body. The body has its own intelligence but you have destroyed it through the desire for pleasure.
1:00:43 I won’t go into all that – a tremendous lot is involved in that.
1:00:50 So, we are asking: what is a mind that is completely silent?
1:00:58 Because it is only when the mind, the brain is completely quiet that it can perceive.
1:01:11 You understand? If I want to listen to what you are saying, I must listen completely quietly, mustn’t I?
1:01:19 If I want to understand you. When you tell me, ‘I love you,’ I must listen, mustn’t I?
1:01:29 I must listen with my heart, which has no movement of contradiction – it must listen.
1:01:41 And therefore it is necessary for a mind to observe that it must be completely quiet.
1:01:54 Just see the truth of it, not how to make the mind quiet. If you ask how to make the mind quiet, you are back into your old trap, and there are a thousand gurus who will tell you how to keep your mind quiet.
1:02:17 But if you see that, to perceive the tree, the cloud with the light of the setting sun on it, to see the light on the water, on a stretch of water, just to see it, the beauty of it, your mind must be completely quiet, mustn’t it?
1:02:46 If you are listening to somebody and who threatens your life, you have to listen, haven’t you?
1:02:56 You listen to your bosses very, very carefully, don’t you? You may not like it, you may resent it, but you jolly well have got to listen, because your life depends on it, your livelihood, your money – so at that moment you are very quiet.
1:03:19 In the same way listen, observe the truth that to see and hear anything, both sensory and non-verbal, the mind must be quiet.
1:03:41 That’s a truth, that’s logical, that is sane. But a man who has beliefs, who is steeped in tradition, who calls himself a Hindu, a Buddhist – oh, God, you know – a Parsi and all that, his mind is not quiet.
1:04:07 And being all that, he says, ‘I must be quiet.’ You have understood?
1:04:14 Therefore, for a mind to be completely quiet is very simple, really so simple, because it is only in that quiet state that you perceive the beauty of the earth, the beauty of the tree, the beauty of a bird or the face.
1:04:52 And without beauty you will never come upon what is truth, you will never see what is truth.
1:05:03 You have no beauty in your life, have you? You know what beauty means? Not the architecture, not the design in space, not the painting, not the beautiful face or the beautiful sari, the colour, but that beauty which comes when there is no movement of the ‘me’, there is no movement of the will, there is no movement of time, reaching out, moving outwardly or inwardly – in that there is no beauty.
1:05:51 There is beauty only when there is total absence of will, the ‘me’.
1:06:02 Then there is passion, and it is that passion, in that passion there is great beauty.
1:06:12 So a mind that is in meditation – please listen – the mind that is in meditation is concerned only with meditation, not with the meditator.
1:06:33 Right? The meditator is the observer, the censor, the thinker, the experiencer, and when there is the experiencer, the thinker, then he is concerned with reaching out, gaining, achieving, experiencing.
1:07:01 And that thing which is timeless cannot be experienced.
1:07:08 There is no experience at all; there is only that which is not nameable.
1:07:18 Now, do you want to ask anything?
1:07:37 Questioner: Sir…
1:07:45 K: Just a minute, sir.
1:07:52 Look, sirs, a mind that is quiet and a body that is very still – because the mind is quiet the body becomes still, not the other way round.
1:08:04 You understand? You force your body to sit still.
1:08:16 You do all kinds of things to come upon this strange beauty of silence.
1:08:25 Don’t do it, just observe.
1:08:35 Look, sirs, you know, in all this there are various powers, like clairvoyance, reading somebody’s thought – which is the most disgusting thing to do.
1:09:01 It is like reading letters that are private.
1:09:08 There are various powers, you know.
1:09:15 You know what I am talking about, don’t you? You call them siddhis, don’t you? Do you know? All these things are like candles, candle-light in the sun.
1:09:38 When there is no sun there is darkness, and then the light of the candle is very important.
1:09:47 But when there is the sun, the light, the beauty, the clarity, then all these powers, these siddhis are like candle-light, they have no value at all.
1:10:14 And when you have that light you don’t want… there is nothing else.
1:10:22 But through developing various centres, you know, all that you have heard – chakras, kundalini, you know all that business.
1:10:38 Sir, do realise one thing: you need a good, sane, logical reasoning mind, not a stupid mind.
1:10:56 A mind that is dull can sit for centuries breathing, concentrating on its various chakras, you know all that, playing with kundalini – it will never come upon that which is timeless, which is real beauty and truth and love.
1:11:21 So, put aside the candlelight which all the gurus offer you, and the books.
1:11:36 And don’t repeat a word that you yourself have not seen the truth of that word, which you yourself have not tested – not other people’s sayings but your own thinking – test it, question it, find out the truth of it.
1:12:02 Then you won’t be a second-hand human being. Now, sir, what is it you want to ask?
1:12:24 Q: [Inaudible] K: How does one cope with the extraordinary energy that human beings have – is that the question, sir?
1:12:42 You cope with it most beautifully, don’t you? You murder each other, you cheat each other, you waste that energy in ambition, in greed, in conflict, in violence, in aggression, in suppression, in following.
1:13:09 You do it most beautifully, why do you ask? You waste it in sex, in pleasure, don’t you?
1:13:23 Go to the moon, live under the sea, hate, and that’s what you are doing, aren’t you?
1:13:38 And you have plenty of energy for all that, and to waste your life in an office for forty years – just think of it!
1:13:50 Why do you ask that question, if I may ask you?
1:13:58 Why do you ask what to do with that tremendous energy you have?
1:14:08 You mean, don’t you, how can we have, how can this energy which is so immense, which we have broken up – you follow?
1:14:22 – sexual energy, energy of the intellect, emotional energy, physical – broken it up.
1:14:31 You are saying, are you, sir, how can this immense energy move in a direction in which there is no war in us or outside of us.
1:14:54 Is that the question?
1:15:00 Q: More or less K: More or less. Which is it? More or less? [Laughter] Sir, look, sir…
1:15:20 Q: [Inaudible] K: How to hold that energy?
1:15:34 Q: [Inaudible] [Laughter] K: The gentleman wants to know how to meditate.
1:16:07 What a tragedy we have made of life. The speaker has gone into it for an hour and twenty minutes, and you want to know at the end of it how to meditate.
1:16:25 Too bad. That’s what our life is, sir – never listen, never find out for ourselves, never investigate, but, ‘Tell me how to live.’ There is nobody to tell you how to live.
1:16:54 If they tell you how to live then you are not living, you are living according to them.
1:17:07 The question is: this energy which is so, you know, immense – human energy is cosmic energy, it’s the same energy, the exploding energy of the universe.
1:17:37 And we are using a very, very, very small part of it.
1:17:46 And that very small part we have broken it up – my country and your country, my god and your god, my belief and your belief, my family and your family – right? – and so we are wasting that little energy which we have, and we die so miserably.
1:18:17 So, to see this fragmentation – just to see it, you can’t do anything about it, just to observe this fragmentation of your life – when you observe it silently, as I pointed out, completely quietly, without any movement of thought, then you will see you have this extraordinary energy to change the whole structure of your being, your society.
1:19:04 Q: Sir…
1:19:13 K: Sir, sir, somebody has given me a question, would you mind?
1:19:20 You say creative happiness is for all, not only for a few.
1:19:27 Please could you explain this.
1:19:34 You know, the word – please listen – the word is not the thing, is it?
1:19:42 The word ‘tree’ is not the tree. Right? You understand that simple thing? So the explanation is not the explained, the description is not the described.
1:20:00 Right? So, bear that in mind – the word is not the thing.
1:20:08 The tree is not the word. But we are caught in words. And the questioner says, please explain what is creative happiness for everybody – explain, you understand?
1:20:33 I can explain but the explanation is not the real.
1:20:42 Right? Sir, why aren’t we human beings happy, just happy?
1:20:52 You understand, sir? We know a great deal. We pursue pleasure endlessly. Pleasure isn’t happiness, is it?
1:21:11 Have you noticed when you are happy, when you are joyous, you know, it has come about without your inviting it, hasn’t it?
1:21:26 But you can invite pleasure, you can buy it, you can further it, you can cultivate it, you can strengthen it – but joy, just the joy – you understand, sir? – can never be invited, can never be cultivated.
1:21:45 When you have joy or happiness, at that moment it is there.
1:21:54 Then thought comes along and says, ‘What a marvellous moment that was,’ then that joy is turned by thought into pleasure.
1:22:07 Then thought says, ‘I must have that joy again, therefore please tell me how to get that joy.’ You are following all this?
1:22:20 Look, sir, for everybody to be happy means they must live a different kind of life – a life in which there is no conflict, totally a different change in the very structure of the brain cells, in your heart, in your mind.
1:22:46 You have to do it, not your environment – nobody else can do it except you. You are the world and the world is you. You can alone do it, nobody else. Haven’t you put your faith in the temples, in the gods, in the gurus, in systems?
1:23:14 And where are you, after these thousand years, where are you? Still in darkness, still in misery, confused, aren’t you? So why do you have faith in somebody else? All that you have to do is observe yourself – which anybody can do if they want – to observe yourself, know yourself actually as you are.
1:23:51 Not say, ‘I am not beautiful, I am ugly, I am…’ – just observe your ugliness.
1:23:59 To observe, don’t call it ugly, just observe, don’t name it, don’t condemn it, don’t justify it, just observe.
1:24:09 And out of that observation comes joy, which you cannot possibly invite.
1:24:22 Q: [Inaudible] K: The gentleman says our life is dark, why don’t we use the candle.
1:24:41 See where he is? He is holding on to his candle. Don’t laugh – you are doing the same, sir – don’t do it. You have your own candle. It may be a hundred power, hundred watts or whatever it is, voltage, another may have a very simple candle.
1:25:05 Each one has his own candle.
1:25:18 Q: What about those who put their faith in Krishnamurti, are they completely happy?
1:25:30 K: What about those who have put their faith in Krishnamurti.
1:25:34 Q: Are they completely happy?
1:25:35 K: Wait, wait, please, please. What about those who have put their faith in Krishnamurti. Don’t put your faith in Krishnamurti. Oh, don’t laugh, sir, for goodness sake.
1:25:47 Children laughing about… Please...
1:25:52 Q: [Inaudible] K: Sir, you have to stand alone, because it’s only the mind that is completely alone is a mind that can never be hurt.
1:26:15 A mind that is alone means it’s free, not faith in somebody.
1:26:26 Don’t, please, it’s all so childish, so immature, so mediocre to have faith in somebody.
1:26:40 Sir, you never have faith in somebody if you love somebody.
1:26:48 You love. But you don’t know what love is, that’s why you have faith.
1:26:59 Right, sir.