Krishnamurti - Acting without contradiction

Krishnamurti Subtitles

BR76DSS2.1 - Acting without contradiction
Brockwood Park, UK - 26 September 1976
Discussion with Staff and Students 2.1

0:21	Krishnamurti: We can look at each other for a while.
0:43	I recognise some of the old students – there are some new ones here. I have to meet them afterwards.
1:03	Are you all nervous? A little bit. Are you? I am a little bit.
1:21	I was wondering if you know why you are all here, as students.
1:32	If you were asked, most politely, why you come here and not go to other schools, what would you say?
1:44	What would be your reply? You know, this school is a little bit different from other schools.
1:57	In most of the schools I have been to, both in England – unfortunately or fortunately I was a student here – and the schools have been – in India, in America and here – generally to cultivate knowledge.
2:22	That is, gather a lot of information about mathematics, geography, history, biology and archaeology and so on, physics, store it up carefully in the brain, passing many exams, most unfortunately, which is rather a nasty business and a frightening affair, and use that knowledge in daily life, skilfully.
3:00	That is generally what the universities, colleges and schools strive to do: gather a lot of information, which is called knowledge, and use it in factories, in engineering, business, army, and so on.
3:25	That is the whole area of knowledge in human activity.
3:34	You know that, I am quite sure. Here, I think we are trying to do something different, if one may point out to you.
3:50	We not only want the gathering of information, well and carefully stored, but also we would like, if one may point out, inwardly, psychologically, inside the skin as it were, we try to bring about a different type of human being, a human being that is entirely different from the rest of the world.
4:38	The rest of the world is pretty nasty, ugly, violent, terror.
4:46	It is becoming more and more dangerous to live – I don't know if you have noticed it – both in America, in Europe, in India and everywhere, it is becoming really quite appalling, frightening.
5:07	So, we are trying to bring about in Brockwood and in other schools where we are connected, to change the human mind and the human heart, so that they are not violent, not brutal, they have a great deal of love and affection and care, but also supremely intelligent.
5:46	The word 'intelligence' is rather a difficult word, because each one tries to interpret it according to one's own desires, conclusions, and what others have said about intelligence.
6:05	I wonder what you think is intelligence, to be intelligent.
6:15	Intelligence is not to be clever. There are lots of clever people in the world, but they are not very intelligent.
6:26	They are cunning, they are speculative, think about a great many things divorced from their daily life.
6:40	You have noticed that, I am sure. They say one thing and do another, think one thing and act in a different way, so that in one's life there is contradiction, isn't there?
7:01	Now, to avoid this contradiction totally, is to be intelligent.
7:09	You understand? That is, most human beings right throughout the world – and I have travelled a great deal in the world except in Russia and China, and before the war I used to go all over Europe, and I have travelled a great deal in India and in America – and one has noticed that human beings right through all these countries never mean what they say.
7:45	They have a great many speculative ideas, theories, hopes, but in their daily life – daily life – they are quite different.
8:04	They are vulgar, angry, they say to their children, 'Don't drink,' but they drink, 'Don't smoke,' and they smoke, the whole contradiction that goes on.
8:20	So, what we are trying to do here is not only to cultivate the brain to its highest capacity, but also to cultivate inwardly so that there is no contradiction, a human being lives in harmony, totally.
8:44	Do you understand all this, what I am saying?
8:51	Ah, there she is. So that is what we are trying to do here, to be highly intelligent, which means to live a life in which there is no contradiction.
9:08	When you say something, do it. What you mean, you really mean it, so that there is no gap between thought and action.
9:24	This is very important, I think, if I may point out, that one should understand.
9:35	So, I want to talk about this, if I may, and if you are interested in it.
9:42	First, do you know what communication means? Not by telephone, that is a different form of communication, but here we are, a group of us, a small community living at Brockwood, and to communicate with each other.
10:05	Do you know what that word 'communicate' means?
10:18	There are different forms of communication, apart from letters, telephone, telegraph, telegrams and all that, and also there is another form of communication, that is, verbally, to tell you something, by gesture, by watching one's eyes, how one speaks.
10:53	So there is not only a verbal communication but there is also communication through gesture, through the eye, the way one speaks, the shake of the head, all that is a form of communication.
11:12	Right? And while one is communicating something, we must both of us think about the same thing.
11:29	Otherwise you might be thinking about something and I might be thinking about something, and I will tell you what I am thinking about but you might not listen to it, whereas if both of us listened to the same thing: say for instance, I want to tell you, if I may – what? I don't know for the moment – I want to tell you how important it is to live a life that is complete, whole, not broken up, not fragmented, to live a life that is completely without any fiction, to live completely – I want to tell you that.
12:33	How do you listen to such a statement? You understand my question? I say to you, if I may, one must live a life that is complete.
12:52	The word 'complete' we will discuss what it means presently. But how do you listen to it? Do you listen with your own opinions, with your own ideas, with your own conclusion, or you put those aside and try to listen to the person who is speaking, so that both of us are thinking together about the same thing.
13:27	You understand? That is real communication. If all of us are thinking together about the same thing then there is no contradiction yet, we are looking, thinking together, sharing the thing together.
13:48	But that is broken when you begin to say, well, what does he mean by it?
13:56	The word 'whole', to live totally, completely – what does it mean? So, if you are thinking about the meaning of the word or trying to find out what you think of living a life which is total, then we are not thinking together.
14:17	Am I explaining something or not?
14:25	Please, I want to communicate with you about this, I want to tell you about this, so we are together looking at something.
14:34	You understand?
14:41	I want to tell you, say for instance, about how to walk.
14:55	How to hold your body when you are walking. I want to tell you about it, and you are interested, if you are.
15:08	Then we are both of us thinking about how to walk together, how to walk.
15:16	I wonder if I am making myself clear, am I? Questioner: Yes. K: Good? It is fairly simple, isn't it?
15:22	Q: Yes. K: Good.
15:31	K: So I want to communicate with you a way of life – not only here but right through life, right through: when you go to business, when you get married, when you have sex, when you have children, when you have a job, all that, right through – to live a life that is supremely intelligent, so that you are never in contradiction, therefore in conflict, in confusion, in misery.
16:15	I want to communicate with you about that, because that is the most important thing in life, not merely getting money, a lot of money, a house, and excitement, sex, you know, all that thing that is going on in the world.
16:36	I think that is the most stupid way of living. I will point out to you why it is stupid. Not that you must agree with what I am saying, on the contrary, we must question each other, we must ask questions, not agree, but see the thing together.
17:01	Have you understood? Ha capito? Bene.
17:09	So the first thing is: how to listen, to learn the art of listening.
17:24	Because listening is very, very important in life. To find out what it means to listen to somebody. It doesn't matter what – a bird or wind in the leaves, when there is a thunderstorm as there was the other night here, to listen to it.
17:49	And to listen to somebody, here, now, you are listening to me. How do you listen? What does it mean to listen to the speaker?
18:06	Don't get bored, please, wait another 40 minutes, then you can get bored, but in those 40 minutes, don't be bored.
18:20	So, let's find out what it means to listen, the act of listening.
18:33	If you are carrying on with your own thoughts, with your own problems: how you sit, how you look, what you should do tomorrow, whether you should put on that dress or this pair of shoes or that, then you are not listening to what the other fellow is saying.
18:49	That is fairly simple, isn't it? So, to listen implies, doesn't it, that you are not thinking about other things but actually listening to what the other person is saying.
19:08	Can you do that? To listen and not have a dialogue with yourself all the time.
19:22	To listen to somebody without carrying on a conversation in yourself.
19:29	You understand that? Can you do that? It is quite difficult. To listen to somebody or to listen to the birds or to that thunderstorm of yesterday or listen to the silence of a morning, absolutely, without having a conversation or talking with yourself all the time, soliloquy.
20:04	Can you do that? Try it. Which we are going to do now, for fun. Which is, I want to tell you how to listen, so that your mind is quiet.
20:26	You are listening to somebody else, therefore you are not carrying on with your own thoughts.
20:35	So your mind is quiet so that it can listen to somebody.
20:42	That is simple, isn't it? Can you do it? That way you learn very quickly, whether it is mathematics or geography, whatever it is, or what I am going to say, you learn instantly.
21:08	That is the way to learn. To listen without having a dialogue with yourself.
21:19	Without that dialogue, to listen completely.
21:27	And that is the art of listening. We won't go into the art of seeing, the art of learning, we will come to that a little later. So, the art of listening will bring about instant learning, seeing something immediately.
21:56	Now, we are going to talk over together, you and I, together, learn together a way of living in which there is no conflict.
22:15	No conflict at all. You might say to me, how do you know about it?
22:27	Right? How dare you, or with what impudence can you talk about it, if you don't live a life which has no conflict, how dare you talk about a life which... you follow?
22:44	That would be a contradiction, wouldn't it? So, I point out to you, personally, I don't live a life in conflict.
22:57	Right? I have never done it because I think it is absurd, childish, stupid to live that way, to live constantly in battle with oneself.
23:12	So, we are going to talk about that first: a way of living in which everyday life, not occasionally but all the time, a way of living in which you have no conflict whatsoever.
23:36	This is the greatest intelligence, isn't it? Do you understand this? We said, intelligence is to live a life in which there are no regrets – don't say, my God, I wish I hadn't done that, and pay for it afterwards – a life in which there are no fragments, that is, think one thing, say another, think one thing and do something else, which are a contradiction, aren't they?
24:32	So, not to have contradictions in life.
24:40	Which means, you might love somebody and hate somebody else – that is a contradiction.
24:52	So to live a life in which there is no contradiction whatsoever.
25:03	Can you do this? You can only do it if you learn about yourself, what you are, what you think, why you think, to find out what your thoughts are, what your feelings are, why you act this way, why you think these things, what your motives are, so that you know all about yourself.
25:55	You see, when you begin to know about yourself then you see very clearly that you are not so very different from a million other people, whether they live in India or America or Europe or anywhere else, because human beings go through the same problems, same misery, same confusion, they are frightened, they are anxious, occasionally extraordinarily happy, and frightened of death, frightened of living.
26:41	This is common to all people, to all humanity, right throughout the world.
26:50	So, when you begin to know yourself, you discover that you are like the vast human world and that gives you enormous vitality.
27:03	I wonder if you understand this.
27:10	I wish you would discuss this with me, would you?
27:17	Q: What do you mean by vitality?
27:22	K: What do I mean by vitality. I will show you.
27:33	When you think you are different from the rest of the world, you limit your outlook to a very small circle, don't you?
27:49	That is, when you think that you are different from an Indian in India, or a European, that you are really an American or an Arab or whatever you are, you limit your vision, don't you?
28:13	You limit your outlook, don't you? And also, you separate yourself, isolate yourself from the rest of the world, don't you?
28:28	If I say I am a Hindu born in India, of a Brahmin family, I have limited myself to a very, very small area, haven't I?
28:45	But when I realise – by understanding myself – when I realise that I am like the American, like the European, like the Arab, then I am all humanity.
29:02	That gives me an extraordinary sense of energy, doesn't it?
29:13	No? Come on, discuss with me, sir.
29:21	Q: No, the opposite – it gives you a feeling that you are very small.
29:28	If you are part of everybody, then it gives you...
29:31	K: No, you are not part of everybody. You are not part of an Indian, of course not, but you are like the Hindu who suffers, who is frightened, who is anxious, who has no job, and you also have no job, you are also frightened, you are also anxious, you are unhappy, it is not part of something: you are all that.
30:14	I wonder if you understand this.
30:21	Q: But there are many others, and then you become a very small unit.
30:30	K: Do you?
30:32	Q: When somebody feels that he is different then it gives him... it feels really nice for people.
30:40	K: You are not identifying yourself with India or with America or with somebody, you are like that, you are all that.
30:52	I don't quite understand this difficulty. Look, you are frightened, aren't you?
31:03	At last, a common thing. My goodness, why are you frightened at this age? For goodness sake. We will go into that. Don't be frightened ever. That is terrible, because that makes you ugly, that makes you dull, it is like living in darkness.
31:31	Don't ever be frightened. Now, I say, you are frightened, aren't you? And you say, yes. And you go to India, and when I talk to the students there, they say, yes, I am very frightened.
31:51	And I go to America, they also say, I am very frightened. So, fear is common to all mankind, isn't it?
32:01	Which is not that you identify yourself with India or America but it is a common factor.
32:10	Right? Do you see that? It is a common thing for all human beings, whether they live in different climates, different cultures, different education, or whatever it is, a common factor is fear.
32:32	Like you – you have fear, they have fear. So there is a common thread running through all human beings in the world.
32:44	You see that? When you realise that, what does it do to you?
32:58	you are not separate in fear, it is a common thing. Therefore it gives you a certain quality of stability to look at fear.
33:17	Mr Joe?
33:30	Wait a minute. There are various nationalities, aren't there? India, Arabs, Jews, etc., the various nationalities, all of them fighting each other – right?
33:51	All of them gathering armaments to fight each other.
33:59	Is that a sane way of living? Obviously not.
34:07	Q: But that is... K: Wait, you can ask afterwards.
34:14	So, if there were no nationalities what would happen? Divided – what would happen?
34:27	If you are not Arab or I am not a Hindu, no division, what would happen?
34:36	Q: It would be sane. No division.
34:43	K: We wouldn't kill each other, would we? I collecting a lot of armaments and you collecting a lot of armaments – fighting each other. We would stop that. We may fight in other different ways, but that kind of division and quarrels and wars would end, wouldn't it?
35:04	That is all.
35:06	Q: But when you have a nationality it gives you something to live for, and people look for those things.
35:14	K: Yes, that is, human beings right throughout the world seek stability, security, in nationality.
35:25	Right? But that very security is denied or destroyed when they fight each other.
35:38	Do you know – say for in India, I was told the other day – they spend on armaments 50 percent of their revenue, and 2 percent on education.
35:54	You follow? It is the same the world over.
36:01	So is that intelligence? Is that an intelligent way of living?
36:10	We seek security through nationality, and that very security is denied when there is a war.
36:22	Q: No, then it helps you, then you feel that you can depend on someone. It gives you a very good feeling.
36:29	K: And the other fellow wants the same thing. He is going to kill you for his security. This is simple.
36:45	So, let's find out whether it is an intelligent way of living in this monstrous world.
37:00	In this terrible, destructive world, these perpetual quarrels, perpetual wars, Catholics, Protestants, Hindus, Muslims – is that a sane way of living?
37:23	Well, nevermind. So as I was saying, the more you know about yourself and there is a great deal to know about yourself, because you are the entire humanity.
37:43	Entire humanity. The more you know about yourself, the more you see the common factor in all human beings – fear, anxiety, unhappiness, death, fear of death and so on.
38:08	And when you see something so enormous it gives you an extraordinary sense of depth and vitality.
38:32	Q: No, when somebody says, I am a very important person, that gives him vitality. K: What?
38:38	Q: When somebody says that he is a very important person, this gives him vitality. K: Of course.
38:45	K: When one is very ambitious, it gives you a certain vitality. Yes, but what is implied in that? He becomes ruthless, he is thinking about himself, his position, his status.
39:07	So, that gives a certain kind of vitality which is very destructive, isn't it?
39:15	Q: Not to himself.
39:18	K: Not to himself but to people around him.
39:21	Q: Yes, but he is important, he doesn't really care.
39:23	K: No. I am very ambitious, suppose I am very ambitious. Suppose I am married and have children. I am ruthless in the office because I am climbing the ladder, and brutal there, and come home and be very affectionate.
39:47	There is a contradiction, isn't there?
39:54	Which means what? That there is no love. I may love my wife and children but when I go to the office, I become brutal.
40:12	So it is not love, is it? At home say, I love you, darling, and then go and hit somebody outside?
40:21	What do you say to all this?
40:32	Q: But love doesn't give you vitality as much as security does.
40:39	K: But security doesn't give you vitality, there is always fear there.
40:46	I am climbing the ladder of success and I may fail. My neighbour, my friend is also struggling up the same ladder. He might push me down, I am frightened.
41:03	This is an everyday common factor, isn't it? So at home I think I love, and when I go to the office I become a beast, and my life is fragmented, broken up.
41:24	And therefore, a thing that is broken up can never love, can it?
41:47	So, the first thing, as we said, is to learn what it is to listen.
41:59	Which doesn't mean you agree with the person who is talking, but you listen to find out what he is saying, then you can have a dialogue with him, then you can ask him questions, but first learn to listen.
42:20	That means don't have a conversation with yourself, in yourself.
42:29	Don't say while you are listening to me, for example, don't think about anything else but actually listen.
42:42	It doesn't matter, even for two minutes, that is enough.
42:51	That gives you capacity to learn very quickly.
43:03	Say, for instance, you are listening and you look out of the window and see the tree.
43:15	Then look at the tree completely. You follow? Look at it, see all the movement of the leaves, the colour, the shape, the blue sky, the white clouds and the green grass, and the birds sitting there, see it completely, and then come back and listen completely.
43:39	I wonder if you understand this. Do you? Good. Do it. If you do it, then it becomes fun.
44:03	So, first, communication. That is, I want to tell you something and you listen without having a conversation inside yourself, but actually listen to what is being said, so that you and I are both communicating with each other, actually.
44:35	Then if you want to discuss or have a dialogue with me, then that is quite a different process.
44:42	You understand? Right.
44:55	Now, let's have a dialogue about something.
45:03	Q: Could we go back to nationality, please?
45:08	K: Quite, let's go back to nationality.
45:16	Q: I think most people are very happy with nationality.
45:19	K: I know, most people are, because most people are thoughtless. They don't go deeply into the question of nationalities.
45:33	That has become the tradition. You know, say for instance in India, at one time there was no question of nationality, they were living in the country, they were all there.
45:47	But like the rest of the world, they copied. So when you have nationalities, what is involved in that?
46:00	First, it gives you a great deal of security, doesn't it? Feeling that you belong to something much greater, much bigger.
46:12	A big State – that gives you not only security, it gives you a certain sense of importance, it gives you a certain sense of position.
46:24	I am British or I am an American, that immediately gives you...
46:32	you say, by Jove, you are very important.
46:41	So, there is not only security, self-importance and a feeling of great pride.
46:53	And the other fellow feels exactly the same thing about his country.
47:00	Right? So, I protect my security by armament, and the poor fellow, he does the same thing.
47:12	So ultimately we are going to destroy each other. So where is my security?
47:25	Q: It seems that it is being destroyed by seeking that security. It seems that the security is being destroyed by the searching for it.
47:33	K: That is what I am saying. Security, which we must have physically: bread, clothes, food and shelter, those are the common things, absolutely necessary for everybody in the world.
47:49	But we are destroying it because of our nationalities.
47:56	You know, I believe I was told – I don't know how accurate it is – there is enough food, or food can be manufactured, got together for the whole of human beings.
48:06	But that is not possible when you say, well, I am in India, I am going to be self-sufficient, I am spending a great deal of money on armaments.
48:16	Oh, for God's sake, it is so silly all this. And that is our tradition, and that is encouraged by the politicians, encouraged by every voter who feels completely secure, and he is blind.
48:35	Q: But it seems that all nature is fighting. All nature: for food, even plants and all animals.
48:46	K: They must have security.
48:48	Q: No, but they need things and they fight for it, they destroy each other, they eat each other.
48:53	K: All right, animals, not their own species, they destroy other species.
49:01	A lion destroys gazelles, and all that, other species. But we are killing each other, our own species.
49:19	So is it really a problem to you, this? Or are you discussing just for the fun of discussing? So it is a problem, is it? Why?
49:36	Because you have identified with a particular group of people?
49:42	Q: No, because in Israel there is a lot of nationality, and people seem really happy.
49:52	K: People are very happy – have you watched them on the television, people watching football? They are very happy, they forget about everything, for an hour and a half they yell themselves sick.
50:11	They are perfectly happy.
50:16	Q: And they don't seem to really mind very much about going to wars. It becomes natural, almost.
50:23	K: I know that. Is that an intelligent way of living? Or is there a different way of living where we don't hate each other, where there is no violence, where there is some kind of, for God's sake, some kind of affection, love, and all the rest of it?
50:45	Q: But if it seems so good, why didn't people discover it? Why did they have nationalities?
50:51	K: Because people are generally stupid. They don't want to listen, they don't want to find out.
51:17	Q: Could we talk about wholeness? You said that we might talk about wholeness.
51:24	Q: Wholeness. K: Yes.
51:26	Q: Could we discuss that?
51:30	K: Discuss it, go ahead, have a dialogue about it. What do you mean by being whole? That is what his question is. Could we discuss that? You aren't tired, are you? Bored? Wait another ten minutes. They are getting bored. He wants to talk, discuss or have a dialogue about what it is to be whole.
52:00	First of all, let's find out the meaning of the words 'discussion' and 'dialogue'.
52:08	These two words: discussion and dialogue. 'Discussion' according to the dictionary meaning – whether it is Webster or whatever dictionary – means: 'through opinions find truth.'
52:28	That is, through argument, you offer an opinion and I offer an opinion, and somebody else, and by discussing, by going into each opinion, find truth.
52:45	And also, that is called dialectics, etc. The other, 'dialogue,' is talking over together as two friends about a subject in which they are very deeply interested.
53:01	See the difference? That is, one is a dialogue, the other is a discussion. We are not discussing, we are having a dialogue. That is, talking about a subject in which both of us as friends are deeply concerned.
53:23	That is a dialogue. Right? Is this clear? So that is what we are doing now. He asks a question, which is, he says: let us have a dialogue about what it means to be whole, what it means not to be broken up inside oneself, as one is broken up, fragmented, is there a possibility of living a life that is complete, whole, integral?
54:03	Right? You talk about it, have a dialogue, go on, open the conversation.
54:17	Q: It seems maybe I can't say what wholeness could be but...
54:23	K: So, as I cannot possibly discuss or dialogue what it means to be whole, all that I can do is find out whether I am broken up.
54:36	Right? That is, doing one thing, saying another, having an ideal and living the opposite to that ideal, thinking one thing and expressing quite a different thing – all that is fragmentation, isn't it?
55:03	Which is not whole. To find the whole you must negate what it is not. Is this clear? I want to find out what love is, for example. I really am deeply concerned to come upon this thing called love.
55:27	Human beings have given a great deal of meanings to it, but I want to find out.
55:34	So I say: is love hate? Obviously it is not. So, if there is no hate there may be love. If there is no jealousy there may be love. If there is no competition there may be love, and so on. So, by negating what it is not we will come upon 'what is'.
56:03	Understood? The new people, you have understood?
56:12	Q: Talking about fear, how do you get the fear out of you?
56:16	K: We will talk about it. Right. We will do it Tuesday, shall we? On Tuesday, that is the day after tomorrow, we are meeting students only, here in this room with me.
56:36	So we will discuss fear then. So that you are completely free of fear, thank God – right?
56:46	So when we discuss it, give all your mind and your heart to find out. Don't be like the rest of the world, just accepting fear.
56:58	So, he says: what is it to be whole? And he says, I don't know what it means to be whole. So to find out what it means, first you must say, anything that is fragmented, broken up, is not whole.
57:21	So, are you fragmented? Of course. Aren't you?
57:34	So you are not whole. So can you be not fragmented, so that when you say something you really mean it, it corresponds to what you think, what you feel, and it is true.
57:53	Can you do that? And whole also means to have a very healthy body.
58:04	Health, good health. And to have good health, smoking, drinking, all that cannot take place.
58:19	And whole also means to be sane, rational, clear, not confused, not neurotic.
58:33	If you eliminate all that, then you are whole. And the word 'whole' means also, holy, sacred. Then you become sacred. You understand? Then you are really an extraordinary human being.
58:56	That is what we are trying to do at Brockwood, and you are as much responsible as the rest of us.
59:03	Right?
59:13	We are going to talk before I leave for India which will be on October 15th – unfortunately I have to go – we are going to talk over together fear, pleasure, love, compassion, how to be free completely of sorrow, fear, and understand what it means to have pleasure, enjoyment, all that, so that you become an extraordinarily sane human being.
59:48	Right? We had better stop now, it is one o'clock. Come on, it is twelve o'clock.
1:00:02	You asked me to come down here at eleven, didn't you? You have a whole hour before lunch? What do we do?
1:00:14	Q: What about negative things, negative thought? When you have some negative thought...
1:00:21	K: I don't know about negative thoughts. All thoughts are negative.
1:00:31	Q: When you have a very mean thought about something, K: Yes, a mean thought.
1:00:39	Q: And then when you actually do it, you don't do it. See what I mean? K: I understand.
1:00:44	K: You have a mean thought but you don't act meanly. Now, why do you have a mean thought? Because you dislike somebody, you hate somebody? Because somebody has hurt you? Somebody has said you are a fool? So you have mean thoughts because they have either hurt you, physically or inwardly, psychologically.
1:01:19	So in reaction you have a mean thought.
1:01:28	You call me a fool. I don't like to be called a fool, so I have mean thoughts about you.
1:01:40	Q: So when I come and act towards you, I don't act mean.
1:01:44	K: No, I pretend to be very nice. but I don't want to live that way, pretending, a life which is pretension. That is hypocrisy, I don't want to live that way. So, I must find out whether it is possible not to have mean thoughts.
1:02:02	Right?
1:02:08	Q: But isn't it better not to act the true way, isn't it better than hating each other...
1:02:24	When I think something mean and then I act nice towards you. But if I acted meanly then we would just go on hating each other.
1:02:35	K: Therefore let's find out whether it is possible to be free of mean thoughts.
1:02:55	Isn't that enough for this morning? It is twelve. What are you going to do? Is that all right? May we get up now? For an hour we have had this. Otherwise they get bored, they get tired. This is too much for a morning, for the first time. Is that enough? May I get up? Good.