Krishnamurti_EN

Krishnamurti Subtitles

Brockwood Park - 28 August 1979

Public Question & Answer 1

0:33	There are about over
	100 questions.

0:45	From the most
	rather superficial

0:50	to the most demanding,
	deeper questions.

0:58	I wonder
	why we ask questions,

1:04	not because we said
	we would have questions

1:09	instead of dialogues,

1:11	but why do we
	ask questions?

1:16	And from whom
	do we expect an answer?

1:26	If we put
	the right question,

1:29	perhaps we should also
	get the right answer.

1:36	And it becomes
	very difficult

1:39	to answer all these
	hundred and over questions,

1:46	so we chose
	some of them.

1:51	Perhaps some of your questions
	may not be answered,

1:57	because there are
	too many of them,

2:00	and don't think we have chosen
	specially what suits me,

2:07	what is most convenient
	for me to answer,

2:14	because one can ask any kind
	of question that you want to ask

2:19	- personal, impersonal,
	serious, or flippant.

2:25	And we have more or less
	covered that ground

2:28	in all these
	hundred questions.

2:35	We will try to answer

2:38	some of these
	questions this morning,

2:42	but please bear in mind,

2:45	if I may remind you,

2:52	that it is very easy
	to ask a question,

3:00	but to listen

3:01	to find out for yourself
	the right answer,

3:06	one must be

3:09	fairly inquisitive,

3:13	fairly serious,

3:15	fairly demanding.

3:23	And in answering
	these questions,

3:27	we are not the Oracle,

3:30	either from Delphi,

3:32	or from India,
	or from Washington.

3:40	Or perhaps you would
	prefer from London.

3:48	But please bear in mind

3:50	that we are sharing
	the question together,

4:01	that one may answer
	the question,

4:07	but the very
	answering of it

4:09	perhaps will awaken
	in each one

4:13	one's own reaction,

4:17	either you oppose it,

4:19	or you accept it,
	or you deny it,

4:22	or you say,
	'Yes, it might be true.'

4:25	We are investigating
	the question together.

4:29	You understand?

4:30	Together, therefore it's not
	I am answering,

4:34	the speaker is answering,
	and you are just listening.

4:39	We are together

4:43	answering the question,

4:46	though the speaker
	may put it into words,

4:50	but we are sharing
	the question,

4:53	we are sharing,

4:55	partaking in the answer.

4:59	I hope that's clear.

5:13	Because it's such
	a lovely morning,

5:18	so rarely happens
	in England

5:24	- beautiful blue sky,

5:26	lovely trees,
	and the lawns,

5:29	and the generally
	clean air -

5:32	to talk about very serious
	matters is rather trying.

5:38	But the first
	question is:

5:41	Is it possible ever to be free
	of self-centred activity?

5:47	Is there a real self apart
	from the self-created image?

5:56	Is it possible ever to be free
	of self-centred activity?

6:05	Is there a real self apart
	from the self-created image?

6:23	All right.

6:37	I wonder what we mean
	by the self.

6:43	If each one of us was asked
	to describe in words

6:49	what is the self,

6:52	the ego,

6:55	the personality,

6:58	the centre,

7:00	the basis from
	which we act,

7:04	from which we think,

7:06	from which we feel,

7:09	if each one of us
	could be clear,

7:15	not only verbally
	as an idea,

7:18	but actually,
	what is the self?

7:28	If you ask somebody
	what is the self,

7:32	they would say,
	'It is all my senses,

7:37	my feelings,

7:39	my imagination,

7:41	my romantic demands,

7:46	my sense
	of having a house,

7:49	a possession,
	a husband, a wife,

7:52	my qualities,

7:56	my struggles,

7:58	my achievements, my ambitions,
	and so on, so on.

8:02	Also my aspirations,

8:06	my unhappiness,

8:09	my joys, and so on'

8:12	- all that would be
	the self.

8:16	Would we agree
	to that?

8:19	You can add
	more words to it,

8:24	but the essence of it is

8:27	this centre,
	the 'me':

8:32	my house, my family,

8:34	my wife, my children,

8:37	my bank account,

8:39	what my impulse is,

8:41	'I want to do this,

8:43	I am impelled
	to go to India

8:47	to find truth,'

8:49	and so on,
	so on, so on.

8:53	Would we agree
	to that,

8:55	verbal description

8:58	of what we call
	the self?

9:03	Not only the verbal
	description,

9:07	but the feeling,
	the 'me' and the 'you'

9:14	- right? -

9:15	'we' and 'they,'

9:21	in which all is included:
	nationalities,

9:26	the family tradition,

9:29	the name, the form,

9:32	psychosomatic approach,

9:39	and the intellectual
	capacity,

9:46	the desire to have more

9:50	clarity, and so on.

9:52	The 'me' and the 'you,'

9:55	'we' and 'they'
	- right?

10:01	And from this centre

10:04	all action takes place.

10:09	Right?

10:11	All our aspirations,
	all our ambitions,

10:14	our quarrels, our disagreements,
	our opinions,

10:18	judgements, experiences,
	is centred in this.

10:27	Right?
	Shall I go on?

10:29	We are together
	so far, aren't we?

10:33	Not only
	the conscious self,

10:40	acting outwardly,

10:43	but also the deep
	inner consciousness,

10:49	which is not open,
	obvious.

10:54	Right?

10:55	So all this is the 'me,'

10:59	the 'I,' the ego,
	the person,

11:02	the different levels of consciousness
	- all that is me.

11:07	Right?

11:10	Now the questioner asks:

11:13	is it possible to be free
	of this centre.

11:19	Right?

11:21	Why does one want to be free
	from this centre?

11:28	Is it because

11:31	the centre is the cause
	of division:

11:36	me and you,

11:39	my country
	and your country,

11:42	my belief
	and your belief,

11:45	my God and your God,
	and so on, so on.

11:49	And where there is
	division

11:53	there must be conflict.

11:56	Right?

11:59	Can we go on?

12:02	That is,

12:05	when the 'me' is
	the active element,

12:09	that is operating
	all the time,

12:14	in you and the same
	in me,

12:18	with a different name,
	with a different colour,

12:20	with a different job,
	with a different position,

12:25	the hierarchical
	social structure

12:27	- you are Lord so-and-so, somebody
	else is your servant, and so on -

12:32	it is the same me

12:35	dividing itself into
	different categories

12:39	- right? - socially,
	economically, religiously.

12:46	I think that is
	fairly clear.

12:52	And one realises

12:54	where there is division
	there must be conflict

13:00	- the Hindu
	and the Muslim,

13:05	the Jew and the Arab,

13:09	the American
	and the English,

13:11	the English
	and the French,

13:13	the French
	and the German,

13:15	the German, and so on,
	so on, so on.

13:19	That is physically
	obvious.

13:27	And that has brought about
	in the world tremendous wars,

13:33	great agony for people,

13:36	brutality, violence,
	right?

13:41	The self identifying itself
	with an ideal,

13:47	noble or ignoble ideals,

13:51	and fighting
	for that ideal.

13:55	But it is still
	the ego trip.

14:01	Right?

14:04	It is like those people
	who go to India,

14:09	I don't know why,
	but they do,

14:12	trying to find spirituality,

14:15	and putting on a
	different fancy dress,

14:20	and saying,
	'I am going to find

14:23	spiritual things there.'

14:25	They have only changed
	the garb, the clothes,

14:29	but they are
	essentially the 'me,'

14:32	which is operating
	all the time,

14:36	struggling,
	endeavouring,

14:39	grasping, denying,

14:41	deeply attached,

14:47	deeply attached
	to one's experiences,

14:50	to one's ideas,
	to one's opinions,

14:53	to one's longings.

14:56	Right?

15:00	And as one lives,
	as one observes,

15:03	this centre, this 'me'

15:06	is the essence
	of all trouble

15:11	and also all pleasure,

15:14	all fear,

15:16	all sorrow.

15:18	So it says, 'How am I
	to get rid of this centre?'

15:21	Is that clear?

15:23	We can expand it more,
	but that is the essence of it.

15:27	There are too many
	questions.

15:31	So, is it possible,
	the questioner asks,

15:35	to be really free,

15:39	absolutely,
	not relatively,

15:41	which is fairly simple.

15:44	One can be
	a little unselfish,

15:47	one can be a little concerned
	with social welfare,

15:51	with others, and so on,

15:53	but the centre
	is always there,

15:57	biting hard, brutal.

16:00	You all know this.

16:04	So is it possible to be free
	of that centre.

16:13	First of all,

16:17	the more effort is made

16:22	to be free
	of the centre,

16:26	the more
	- please listen to this -

16:29	the more one
	makes an effort

16:31	to be free of the centre,

16:33	that very effort
	strengthens the self.

16:40	Right?

16:43	Like those people
	who go off into meditation

16:46	of various kinds,

16:50	trying to impose
	something upon it,

16:55	and that 'me'
	then captures that,

17:01	identifies with that,

17:03	and says, 'I
	have achieved,'

17:06	but it's still
	the centre.

17:09	Right?

17:11	So, please, first to understand
	whether it is possible to be free,

17:17	there must be
	no effort.

17:24	Right?

17:26	Which doesn't mean
	doing what one likes.

17:31	That is clear, isn't it?

17:34	No?

17:36	If one doesn't make an effort,
	then let's do what we like,

17:40	which is still
	the movement of the self.

17:45	Whether you put on
	a yellow robe, or a purple robe,

17:47	or join a monastery,

17:50	it is the self still,

17:53	identified with an ideal

17:55	and pursuing that ideal
	through great effort.

18:00	But the movement
	is from the centre.

18:06	I wonder if that is clear,
	isn't it?

18:09	So what is one to do?

18:13	If you are not
	to make an effort,

18:16	because you see
	the truth of it:

18:18	that the more
	you make an effort,

18:21	the greater
	the travail of the self.

18:28	It is the self that is making
	an effort to be free of itself,

18:34	and therefore it is still
	involved in it,

18:40	imagining that
	it will be free,

18:42	imagining that it will be,
	etc., etc.

18:45	But it is still the activity
	of the centre, me.

18:52	Then what is one to do?

18:59	Before we go into that,

19:01	is there a real self

19:05	apart from the self created
	by thought with its images?

19:11	The questioner says.

19:14	Is there a real self?

19:17	Many people feel that.

19:26	The Hindus have said

19:29	there is the
	highest principle

19:32	which is the Self.

19:39	And we have
	imagined also,

19:42	that there is a real self
	apart from the me.

19:49	You all, I'm sure, feel that
	there is something else

19:54	beyond this me,

19:58	which is called
	the higher self,

20:01	or the sublime self,

20:04	or the supreme self.

20:08	The moment we use
	the word 'self,'

20:13	or use any word
	to describe that

20:16	which is beyond the self,

20:19	the 'me,'
	it's still the self.

20:29	The first thing
	to realise is:

20:32	is it possible
	to be free of the self?

20:36	without becoming
	a vegetable,

20:39	without becoming
	absent-minded,

20:43	somewhat lunatic,
	and so on, so on, so on.

20:48	Is it possible?

20:52	Which means what?

20:54	Is it possible

20:56	to be totally free
	from attachment?

21:01	That is one
	of the attributes,

21:03	one of the qualities
	of the self, right?

21:07	Right, sirs?

21:09	I am attached
	to my reputation.

21:16	I am attached
	to my name.

21:20	I am attached
	to my experience.

21:24	I am attached
	to what I have said,

21:29	and so on.

21:30	So, is it possible
	to be free

21:34	from all attachments?

21:39	Work it out, sirs.

21:44	If you really want
	to be free of the self

21:49	- no attachment.

21:55	Which doesn't mean
	you become detached,

21:59	indifferent, callous,

22:05	shut yourself away,

22:08	which is another form
	of the self,

22:11	you understand?

22:13	Before it was attached
	- attached -

22:15	now it says,
	'I won't be attached.'

22:18	It is still the movement
	of the self.

22:25	So, if a person
	is serious,

22:30	really concerned,

22:33	because the world
	is divided, is this:

22:38	the 'me' and the 'you,'

22:42	'we' and 'they.'

22:43	We - British,
	and they - French,

22:49	or rather the Irish.

22:56	The black and the white,
	and the brown.

23:04	So is it possible,
	without effort,

23:09	to be free
	of attachment,

23:12	to your wife,
	to your children,

23:17	to your name.

23:20	You can't very well be detached
	from your bank account,

23:24	if you have one;

23:27	then the bank
	profits from it.

23:31	But to be detached
	- you know what it means?

23:35	Not to be identified
	with anything

23:39	- with your country, with your God,
	with your... nothing!

23:52	And therefore
	when you are really deeply,

23:58	basically not attached,

24:04	then from that
	deep sense of no attachment

24:10	comes responsibility.

24:16	Not responsibility
	to my wife, to my children,

24:19	to my nephew, niece

24:21	- the sense
	of responsibility.

24:26	Right?
	Will you do it?

24:32	That is the question.

24:35	We can talk
	everlastingly,

24:40	put it into
	different words,

24:44	but when it comes
	to testing it, acting,

24:50	we don't seem
	to want to do it.

24:57	And so we prefer

24:59	to go on as we are,
	status quo,

25:03	slightly modified,
	but carry on,

25:08	with our quarrels,

25:11	you know, all the things
	that are happening in the world.

25:16	And to be free

25:21	from your own
	experience,

25:24	from your own
	knowledge,

25:29	from your own
	accumulated perception

25:35	- you understand
	all this?

25:46	So, it is possible
	if you go at it.

25:54	And it doesn't
	take time.

25:59	That is one
	of our excuses,

26:01	that we must have time
	to be free.

26:04	When you see one of the major
	factors of the self is attachment,

26:10	and you see what it does
	in the world,

26:12	and what it does in your
	relationship with another

26:18	- separation and all the rest,
	ultimately quarrels,

26:21	divorce, all the ugliness
	of relationship -

26:26	if you see the truth
	of attachment,

26:29	then that very truth is so,
	it is actual.

26:35	Then you are free
	from it.

26:39	Your own perception
	sets you free.

26:43	Right?
	Will you do it?

27:01	These are the most
	crazy questions!

27:06	Will the practice
	of yoga,

27:09	as it is being done
	in Europe and America,

27:13	help to bring about
	a spiritual awakening?

27:17	Is it true that yoga
	will awaken deeper energy,

27:23	which is called
	kundalini?

27:29	May I read it
	once more?

27:33	It's not necessary?

27:35	Q:No.
	K:Right?

27:43	From the sublime
	to the ridiculous.

27:56	The so-called yoga,

28:01	which the West,
	and part of the East in India,

28:07	was invented about
	the 17th and 18th century,

28:14	the exercises,

28:16	in order not only
	to have a very good body,

28:21	healthy body,

28:23	through force
	- you understand? -

28:25	through discipline,
	through control,

28:30	in order to awaken
	so-called higher energy.

28:36	17th, 18th century.

28:44	The real Yoga,
	which is called Raja Yoga,

28:49	King of Yogas,

28:56	is to lead
	a highly moral life,

29:02	not morality according
	to circumstances,

29:06	according to culture,

29:09	but true ethical
	activity in life

29:15	- not to hurt, not to drink,
	not to drug yourself,

29:19	right amount of sleep,
	right amount of food,

29:23	clear thinking,

29:26	and acting morally,

29:30	doing the right thing.

29:32	I won't go into all that,
	what is right and wrong.

29:37	They never mentioned,
	as far as I understand,

29:40	after talking
	with a great many scholars,

29:44	they never mentioned
	about exercise.

29:48	They say exercise normally -
	walk, swim, all that,

29:55	but their emphasis was
	a very moral life,

30:03	a mind which is active.

30:16	And modern yoga...

30:18	The meaning of the word
	you all know, you probably know.

30:26	I have talked to the scholars
	too and they say

30:28	it doesn't quite mean that,
	which is to join.

30:32	The meaning of the word
	'yoga' is to join,

30:37	join the higher
	with the lower,

30:40	or the lower
	with the higher.

30:43	You understand?

30:48	And modern yoga...

30:53	I don't know why I am talking
	about all this nonsense!

31:01	I don't know
	why they call it yoga,

31:03	it should be called
	just exercise,

31:06	but that wouldn't
	appeal to you!

31:16	You have to pay money
	to learn yoga,

31:21	to breathe properly,
	and all that.

31:27	You can practise yoga,

31:29	the exercises
	of different kinds.

31:34	The speaker has done
	some of it, for years,

31:39	taught by the experts;

31:43	fortunately,
	they didn't charge,

31:49	because they also thought
	I was an expert.

31:59	Sorry!
	(Laughter)

32:04	I am not an expert,

32:07	and so they soon
	deserted me!

32:20	Or I deserted them,
	whichever way...

32:35	Sirs, you can do
	this kind of yoga,

32:39	exercise for the rest
	of your life

32:43	- you won't awaken
	spiritual insight,

32:49	nor will the awakening

32:51	of a higher energy
	come into being.

32:56	You know, in the East they have
	a word for this called kundalini.

33:02	Some of you
	probably have read

33:05	or been caught
	in that word.

33:09	But most of the people, as far
	as I have discussed with them,

33:14	who have gone into
	this matter very deeply,

33:18	they are always quoting
	somebody else,

33:24	back to the original
	mischief-maker.

33:30	Sorry.
	(Laughter)

33:43	And none of them
	- please, believe me -

33:48	none of them
	have awakened this thing.

33:53	They talk about it.

33:57	They feel certain
	experiences,

33:59	which they call
	by this name.

34:04	I have discussed with them
	very seriously,

34:11	and what they
	are talking about

34:14	is a certain form of increasing
	energy to do more mischief.

34:20	I mean that.

34:24	By eating the right food,
	by control,

34:27	by breathing properly,
	etc., etc., etc.,

34:30	you have more energy,
	naturally.

34:34	And that gives you
	a sense of superiority,

34:38	and you are enlightened,
	and so on.

34:40	But there is a different
	form of...

34:44	I won't go into it
	because you are all eager,

34:47	I am not touching it.

34:54	That can only happen
	when the self is not.

35:04	Then there is a totally
	different kind of energy

35:10	to keep the mind
	fresh, young, alive,

35:17	and that can only come
	when there is absolutely

35:22	no sense of the self.

35:26	Right?
	Obviously.

35:29	Because the self,
	the 'me,' the centre,

35:39	is in constant conflict.

35:42	Right?

35:44	Wanting, not wanting,
	creating dualities,

35:49	opposing desires,

35:51	this constant struggle
	that's going on.

35:59	As long as that struggle
	is going on

36:02	there is a wastage of energy,
	obviously.

36:08	When that struggle
	is not,

36:10	there is a totally different
	kind of energy taking place.

36:15	Right?

36:22	There is the story
	of a man,

36:25	a philosopher,
	or a patriarch,

36:30	who was a well-known
	teacher.

36:33	And a disciple
	came to him

36:36	and said, 'Master, teach me
	how to meditate.'

36:41	So he sat up in the right
	position, you know,

36:46	and closed his eyes,

36:48	and began to breathe
	very deeply

36:53	trying to capture
	the higher webs,

36:57	and vibrations,
	and all the rest of it.

37:00	So the Master picks up
	two pieces of stone

37:03	and rubs them,
	keeps on rubbing them.

37:08	And the disciple
	opens his eyes and says,

37:12	'Master, what are
	you doing?'

37:15	He said, 'I am trying to make
	out of these stones

37:20	a mirror so that
	I can look at myself,'

37:23	and the disciple says,

37:25	'Master, you can
	never do that.'

37:30	He said, 'In the same way,
	my friend,

37:32	you can sit like that
	and breathe like that forever,

37:35	but you will never...'
	Got it?

37:46	Can there be absolute security
	for man in this life?

37:53	Can there be absolute
	security for man,

37:58	and naturally woman,
	in this life?

38:07	This is a very
	serious question,

38:11	because we all
	want security,

38:15	both physical

38:18	and principally
	psychological.

38:23	If you are
	psychologically secure,

38:28	certain,

38:30	then we might not
	be so concerned

38:33	with physical security.

38:42	The search for
	psychological security

38:47	- please follow this -

38:49	the search for
	psychological security

38:53	is preventing
	physical security.

39:01	We'll go into this.

39:05	The questioner says:

39:06	is there absolute
	security for us,

39:11	for human beings?

39:13	We will answer
	that at the end,

39:16	but follow it
	step by step.

39:26	We must have security.

39:29	Right?

39:31	Like a child hanging on
	to its mother,

39:37	the child must
	feel secure,

39:41	otherwise something
	goes wrong.

39:44	They have found this.

39:45	If the mother and the father
	don't pay

39:48	enough attention
	to the baby,

39:50	give it all affection,
	etc., etc.,

39:52	it affects the brain,

39:54	the nerves of the baby,
	of the child.

39:58	So it must have
	security,

40:04	physical security.

40:11	And why do we demand
	psychological security?

40:17	Do you understand the difference
	between the two?

40:20	There is the psyche
	demanding security

40:27	and the physical
	demanding security.

40:31	Right?
	This is obvious.

40:34	Now, is there psychological
	security at all?

40:41	We want it,

40:44	we want security
	in our relationship.

40:49	Right?

40:51	My wife, my children,

40:54	a sense of family unit.

40:59	That unit is now
	breaking up.

41:04	In that there is
	a certain security,

41:08	psychologically.

41:10	Right?

41:12	So one is attached
	to the wife,

41:16	or to the girl,
	right?

41:19	So in that attachment
	there is security

41:24	at least we think
	there is security.

41:29	And when there is
	no security in that person,

41:34	we soon break away from it
	and find it in another.

41:39	Right?
	This is happening.

41:44	And we try to find security
	in a group,

41:50	in the tribe;

41:53	that glorified tribe
	is the nation.

41:57	Right?

41:58	No?
	I am glad.

42:03	And the nation against
	another nation - you follow?

42:08	So, seeking security
	psychologically

42:13	in a person,

42:19	in a country,

42:22	in a belief,

42:26	in your own
	experience

42:32	- all these are forms
	of wanting,

42:37	demanding security

42:42	as one demands
	physical security.

42:48	Right?

42:50	Please, we are sharing
	this together,

42:52	you are not just
	listening to me.

42:54	We are together
	examining

42:57	if there is security
	for us, human beings.

43:02	And demanding
	the psychological security,

43:06	we have divided
	ourselves.

43:08	Right?

43:10	The Hindu, the Muslim,
	the Jew, the Arab,

43:12	the Christian,
	non-Christian,

43:15	the believer in Jesus,
	the believer in something else

43:19	- in all this there is
	the demand for security.

43:34	And this security
	has been found in illusions.

43:40	Right?

43:42	Do you accept that?

43:47	Right?

43:49	Being secure
	in Catholicism,

43:52	hold yourself tight.

43:56	In Buddhism,
	in Hinduism,

43:59	in Judaism, Islam, and so on
	- you follow?

44:03	That has created
	an illusory security,

44:09	because they are fighting
	each other.

44:15	I wonder
	if you see this?

44:20	Do you see?

44:22	The moment you see it,
	you don't belong to anything.

44:32	So wait a minute.

44:34	So the demand is
	for security.

44:38	It may be in illusion,

44:42	in superstition,

44:47	in a ritual,

44:49	in a dogma,

44:53	in a nation,

44:55	in an economic system,

45:00	in totalitarianism,

45:04	in...

45:09	what's the word...

45:15	in being safe, secure,

45:18	economically,
	like in America,

45:21	completely safe,

45:24	at least they think
	they are.

45:28	So, the desire
	for security

45:31	not only creates
	illusion,

45:35	because it is an illusion
	- isn't it? -

45:38	to belong to a tribe,

45:42	or belonging
	to some church.

45:50	So, one finds security
	in illusions,

45:55	in actualities
	- in a furniture,

46:00	in a house,
	in a person.

46:07	None of these,
	as you observe,

46:10	give man security,

46:13	because you have had
	two terrible wars,

46:18	you haven't had...
	- you follow?

46:21	You want security,
	but you create wars

46:24	which destroy
	your own security.

46:31	So, when you see
	the truth that

46:36	the mind, or thought,

46:38	has sought out
	security in illusions

46:44	- right? -

46:45	the very perception
	that you are seeking

46:51	security in illusion,

46:52	that very perception of that
	brings you intelligence.

46:58	Right?
	Are you following this?

47:01	Are you following this?

47:03	Please don't...

47:04	unless I make it perfectly clear,
	don't agree with me.

47:09	I sought security in my belief
	as being a Hindu

47:14	with all the nonsensical
	superstitions, and gods,

47:19	and rituals, and all
	the nonsense that goes on.

47:24	I sought security in that
	- I haven't, but suppose one does.

47:30	That opposes another
	group of people

47:36	who have different ideas,
	different gods,

47:40	different rituals
	- Catholic, and all the rest of it.

47:43	So these are the two
	opposing elements,

47:46	tolerated, but they are
	antagonistic, essentially.

47:52	So there is conflict
	between the two,

47:56	in which I have sought
	security, in one or the other.

48:03	Right?

48:05	And I realise, 'By Jove,
	they are both illusions,

48:11	in which I have tried
	to find security, right?

48:15	And to see that they are
	illusions is intelligence.

48:22	It's like seeing
	danger.

48:27	A man who is blind to danger
	is an idiot,

48:33	is neurotic, there is
	something wrong with him.

48:36	But we don't see
	the danger of this.

48:40	Right?

48:41	And the man who
	sees the danger...

48:49	- intelligence is
	in operation.

48:53	In that intelligence
	there is absolute security.

48:58	You get it?

49:02	Do you understand this?

49:08	That is, the mind...

49:12	thought has created

49:14	various forms
	of illusions:

49:18	nationality, class,
	me and you,

49:24	different gods,
	different beliefs,

49:26	different dogmas,
	different rituals,

49:29	the extraordinary
	religious superstitions

49:33	that pervade the world

49:35	- in all that
	one has sought security.

49:44	And one doesn't see
	the danger of this security,

49:48	of this illusion.

49:50	When one sees
	the danger,

49:53	not as an idea,
	but an actual fact,

49:58	that intelligence is the supreme
	form of absolute security.

50:08	Right?

50:14	Are we together?

50:16	Are you intelligent?
	(Laughter)

50:19	Otherwise we miss it.

50:25	You may say,

50:27	'I don't believe in any religions,
	I have no beliefs,

50:30	I have no this,
	I have no that,'

50:34	but the 'me'
	is in operation,

50:38	which has created
	all this,

50:41	and you are opposing all that
	by another word,

50:45	another belief,
	another idea.

50:51	So, there is absolute
	security,

50:58	which means to see

51:01	the truth in the false.

51:05	Got it?

51:08	I wonder
	if you see this?

51:30	Emotions are strong.

51:34	Our attachments
	are strong.

51:39	How does
	looking and seeing

51:42	reduce
	the strength and power

51:45	of these emotions?

51:54	Emotions are strong.

51:56	Our attachments
	are strong.

52:02	How does
	looking and seeing

52:04	reduce
	the strength and power

52:07	of these emotions?

52:10	Right?

52:12	Can we go on
	with that question?

52:26	Trying to control,
	suppress,

52:30	sublimate emotions

52:34	and attachments

52:37	in no way reduces
	the conflict, does it?

52:43	Clear?

52:52	Are we generally aware
	of our emotions?

53:03	Are we aware
	of our attachments,

53:06	which say emotions
	are very strong,

53:09	attachments are very strong,
	are we aware of that?

53:14	Do you know
	that you are attached?

53:21	Go on, sirs,
	find out.

53:23	Are you attached
	strongly?

53:30	And are your emotions
	so extraordinarily strong

53:33	that they act?

53:38	So first one has to be
	conscious, aware,

53:44	know, recognise,

53:47	see that your emotions
	are strong.

53:59	And know also, be aware,
	recognise that you are attached.

54:07	If that is so,
	when you are so conscious,

54:15	what takes place?

54:17	Do you understand
	my question?

54:20	I am conscious
	of my attachment,

54:23	or my strong emotions

54:26	of hate, jealousy,
	antagonism,

54:31	like and dislike,

54:34	I am conscious of them.

54:38	Right?
	Are you?

54:40	Please, we are sharing
	this together.

54:46	Now, do they,

54:49	being so strong,

54:55	overshadow,
	control my action?

55:01	You understand?

55:06	I am examining,
	looking, observing

55:10	the emotions
	and attachments,

55:16	which are apparently
	very strong,

55:20	and they act
	as barriers

55:23	to clear thinking,

55:25	to clear action,

55:27	to unconfused thinking.

55:31	So am I aware of them?

55:37	Or we take it
	for granted?

55:41	You follow my question?

55:42	Say, 'Yes, I have
	very strong emotions,

55:44	I'm terribly attached,
	but it doesn't matter.

55:47	That's part of life.

55:50	I don't mind
	struggling.

55:52	I don't mind having quarrels
	with everybody.'

55:59	There is a lovely joke,
	but I won't go into it! (Laughter)

56:08	So are we aware
	of them?

56:13	Now, if you are aware,

56:18	what takes place?

56:20	Please examine yourself.

56:26	You are attached.

56:28	Are you aware
	that you are attached?

56:31	Just aware.

56:34	You know that you are
	attached to that person,

56:37	or to that piece of furniture,
	or to a belief,

56:40	to a dogma, you know, all the
	rest of it, attached to something.

56:46	Now, when you say you are aware,
	what do you mean by that?

56:51	Know, recognise.

56:57	Is thought recognising
	the attachment?

57:01	You follow?

57:03	Say yes, when you say,
	'Yes, I'm attached,'

57:06	is it the activity
	of thought that says,

57:09	'I am attached'?
	You follow?

57:12	Go into this, please,
	with me for a few minutes.

57:15	Pay attention.
	Please, sir, quiet.

57:21	When you say, 'I'm attached,'
	is it an idea?

57:29	Or is it a fact?

57:35	The fact is not the idea.

57:42	This microphone...

57:45	I can create an idea of it,
	but that is a fact.

57:49	I can touch, see.
	Right?

57:54	So, is my attachment
	a concept?

58:00	A conclusion?

58:02	Or is it a fact
	that I am attached?

58:07	You see the difference?

58:09	Do you?
	Please.

58:17	So, when you are
	observing the fact,

58:21	not the idea,
	not the conclusion about the fact,

58:25	but the fact,

58:29	and you are
	aware of it,

58:33	is the fact
	different from you

58:36	who are observing
	the fact?

58:40	You are following
	all this?

58:42	I hope your minds
	are all active.

58:49	It is clear, isn't it?

58:52	Am I observing the fact
	through an idea,

58:57	or through
	a conclusion?

59:00	Or I have heard somebody say that
	- you follow? -

59:04	and therefore I look,

59:06	which means I am looking
	through a screen

59:12	of ideas.

59:15	So I am not looking
	at the fact.

59:21	So I am looking now
	at the fact.

59:28	I'm not verbalising
	the fact,

59:33	I'm looking at it.

59:35	How do I look at it?

59:39	As something
	separate from me

59:43	- you understand?

59:45	Attachment - something
	different from me,

59:50	or that is part of me?

59:56	Do you understand?

59:58	Don't go to sleep,
	please.

1:00:00	If you want to sleep,
	sleep,

1:00:02	but if you are serious
	for a few minutes, see this fact.

1:00:07	That is, am I looking

1:00:11	as though it was something
	apart from me?

1:00:17	The microphone
	is apart from me,

1:00:23	but attachment,
	emotions are part of me.

1:00:29	Attachment is the 'me.'

1:00:33	If I have no attachment,
	there is no 'me.'

1:00:42	So awareness of your
	emotions and attachments

1:00:52	are part of your nature,
	part of your structure.

1:00:56	So you are looking
	at yourself,

1:01:02	so there is no division,

1:01:06	there is no duality,
	me and attachment.

1:01:11	There is only
	attachment,

1:01:15	not the word,
	but the fact,

1:01:18	the feeling, the emotions,
	the possessions,

1:01:23	the possessiveness
	in attachment.

1:01:26	That's a fact.

1:01:29	So that is me.

1:01:32	So what am I to do
	with the 'me'?

1:01:35	You understand?
	Now please follow this step by step.

1:01:39	If you get tired,
	or if you are distracted,

1:01:42	be distracted,
	but come back.

1:01:49	So, when there was division
	between me and attachment

1:01:53	I could do something about it,
	right?

1:01:56	Do you follow this?
	I could control it, I could say,

1:01:59	'No, I mustn't be,'
	or suppress it,

1:02:02	or do something about it
	all the time, right?

1:02:06	Which we do.

1:02:08	But if it is me,
	what can I do?

1:02:12	Wait, wait.
	Follow it closely.

1:02:15	If it is me,
	what can I do?

1:02:24	I can't do anything,
	can I?

1:02:27	I can only observe.

1:02:31	Do you see
	the difference?

1:02:33	Before I acted upon it.

1:02:37	Now I can't act
	upon it,

1:02:40	because it is me, it is my arm,
	it is part of me.

1:02:44	So all that I can do
	is to observe.

1:02:51	Right?

1:02:54	So, observation becomes
	all important,

1:02:58	not what you do
	about it.

1:03:01	You see the difference?

1:03:09	So there is
	observation,

1:03:11	not 'I am observing.'

1:03:17	There is only
	observation.

1:03:22	In that observation,

1:03:24	if I begin to choose

1:03:28	and say,
	'I mustn't be attached,'

1:03:33	I've already moved away
	in saying that's not me.

1:03:38	You understand
	all this?

1:03:42	So, in observation
	there is no choice,

1:03:46	there is no direction,

1:03:47	just pure, absolute
	clear observation.

1:03:53	Then the thing that is
	being observed dissolves.

1:04:02	Before you resisted it,
	you controlled it,

1:04:05	you suppressed it,
	you acted upon it.

1:04:08	Now in that observation
	all energy is centred.

1:04:14	It is only when there is the lack
	of energy there is attachment.

1:04:19	I wonder
	if you see this?

1:04:23	Do you see this?

1:04:31	That is, when there is
	complete observation

1:04:34	without any interference
	of thought,

1:04:40	because you are
	observing.

1:04:42	Why should thought
	come in?

1:04:45	You understand
	the point?

1:04:46	You are just
	observing the fly,

1:04:49	the thing that you call the fly
	- just observe.

1:04:53	In the same way
	to observe so completely

1:04:59	your emotions,
	attachments,

1:05:09	then there is a gathering
	of all energy in that observation.

1:05:14	Therefore there is
	no attachment.

1:05:19	I explained
	very carefully,

1:05:23	it's only the unintelligent
	that are attached.

1:05:30	It's only the people
	who do not see

1:05:33	the full implications of attachment
	that are attached.

1:05:40	And they pervade
	the world,

1:05:44	they are the stronger
	element in the world,

1:05:47	and we are caught
	in that.

1:05:49	But when you begin
	to examine this closely,

1:05:53	look at it,

1:05:55	then you're no longer
	caught in that,

1:06:00	so you are no longer
	dissipating energy

1:06:03	in something which
	has no meaning, naturally.

1:06:09	So your energy is now centred
	completely in observation,

1:06:19	therefore there is total

1:06:22	dissipation
	of attachment.

1:06:28	Test it, do it,
	and you will find out.

1:06:32	But you have to go
	step by step,

1:06:36	don't jump into
	something or other.

1:06:38	You have to examine
	the thing very, very, very closely,

1:06:47	so that your mind is absolutely
	clear in the observation.

1:06:54	Right?

1:06:56	It is only the unaware
	that jump over the cliff.

1:07:04	The moment you are
	aware of danger, move.

1:07:09	Attachment is a danger,

1:07:14	because it breeds fear,
	anxiety, hate, jealousy,

1:07:19	being possessed and
	being not possessed

1:07:22	- the whole of that -

1:07:24	that is
	a tremendous danger.

1:07:29	And when you see danger
	you act,

1:07:31	not 'you act'
	- there is action.

1:07:57	Why does the mind so readily
	accept trivial answers

1:08:03	to such deeply felt
	problems?

1:08:09	Why does the mind so readily
	accept trivial answers

1:08:14	to such deeply felt
	problems?

1:08:20	Right?

1:08:24	The questioner says,
	why do I accept

1:08:28	trivial explanation

1:08:31	when a deep problem
	is concerned?

1:08:34	You understand?

1:08:35	Why do I live in words?

1:08:39	That is the real
	problem.

1:08:41	You understand?

1:08:47	Why have words become
	so colossally important?

1:08:54	No?

1:08:59	Look, I suffer,

1:09:03	go through
	great agonies.

1:09:09	And you come along
	and give me explanations,

1:09:16	and in that explanation
	I seek comfort.

1:09:22	There's God,
	there's reincarnation,

1:09:24	there's this, there's that,
	there is something else.

1:09:27	So I accept the word,

1:09:32	because it gives me
	comfort.

1:09:35	The explanation
	gives me comfort,

1:09:38	the belief gives
	me comfort

1:09:40	when I am in agony,
	in anxiety.

1:09:49	So, explanations
	by philosophers,

1:09:53	by analysts,
	by psychologists,

1:09:56	by the priests,
	by the yoga teachers,

1:10:01	explanations
	- it is on that we live,

1:10:05	which means
	we live second-hand.

1:10:11	We are second-hand
	people,

1:10:14	and we are satisfied
	with that.

1:10:18	You use the word 'God'
	to a Catholic, or to a man

1:10:22	who believes in Jesus
	- you follow? -

1:10:25	the word, the image,

1:10:27	which word is a symbol,
	the image is a symbol.

1:10:31	So symbols become
	extraordinarily important,

1:10:36	like the flag.

1:10:39	Oh, sirs, you don't face
	all this.

1:10:45	Why does the mind
	do this?

1:10:55	Is it because

1:10:59	we read a great deal

1:11:03	of what other people
	have said?

1:11:08	You understand?

1:11:11	We listen to what
	other people have said,

1:11:15	we see in the cinema
	what is taking place

1:11:20	- others.

1:11:22	Always somebody else out there
	telling me what to do.

1:11:32	So my mind is crippled
	by this.

1:11:42	So I'm always
	living second-hand.

1:11:45	Goodness.
	You understand, sirs?

1:11:52	And we have
	never asked:

1:11:56	can I be
	a light to myself?

1:12:00	You understand?

1:12:03	Not the light
	of someone else,

1:12:06	including Jesus, or Buddha,
	or somebody else.

1:12:12	Can I be
	a light to myself?

1:12:19	Which means no shadow.

1:12:23	You understand?

1:12:27	Because to be a light to oneself
	means it's never put out,

1:12:34	by any
	artificial means,

1:12:39	by circumstances,
	by sorrow,

1:12:42	by accident and incidents
	- a light.

1:12:47	Can one be that
	to oneself?

1:12:53	One can only be
	that to oneself

1:12:58	when your mind
	has no challenge,

1:13:03	because it is
	so fully awake.

1:13:08	But most of us
	need challenges,

1:13:11	because most of us
	are asleep.

1:13:16	We are asleep because
	we have been put to sleep

1:13:20	by all the philosophers,
	by all the saints,

1:13:24	by all the gods, and priests,
	and politicians.

1:13:31	Right?

1:13:33	We have been
	put to sleep.

1:13:36	And we don't know
	we are asleep,

1:13:39	we think
	this is normal.

1:13:43	So a man who wants to be
	a light to himself

1:13:47	has to be free
	of all this.

1:13:53	And the light to oneself can only
	take place when there is no self.

1:14:01	Then that light
	is the eternal,

1:14:04	everlasting,
	immeasurable light.

1:14:11	Right, sirs.

1:14:14	Could we go on
	with these questions

1:14:16	instead of dialogues,
	discussions?

1:14:20	Q:Yes.
	K:I thought so.

1:14:23	I do all the talking
	and you...

1:14:27	I hope not.