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
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:
9:26 the family tradition,
9:29 the name, the form,
9:32 psychosomatic approach,
9:39 and the intellectual
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,
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
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
13:27 And that has brought about
in the world tremendous wars,
13:33 great agony for people,
13:36 brutality, violence,
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,
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
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
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
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
25:24 from your own
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
27:29 May I read it
once more?
27:33 It's not necessary?
27:35 Q:No.
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!
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
33:30 Sorry.
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
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,
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?
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,
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
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
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
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,
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
42:13 in a person,
42:19 in a country,
42:22 in a belief,
42:26 in your own
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
42:57 if there is security
for us, human beings.
43:02 And demanding
the psychological security,
43:06 we have divided
43:08 Right?
43:10 The Hindu, the Muslim,
the Jew, the Arab,
43:12 the 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
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
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?
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
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,
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
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,
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
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.
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?
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,
1:00:00 If you want to 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
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,
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
1:03:11 not 'I am observing.'
1:03:17 There is only
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
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,
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
1:08:09 Why does the mind so readily
accept trivial answers
1:08:14 to such deeply felt
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
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
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
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,
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.