Krishnamurti Subtitles

What is right action in this chaotic world?

Brockwood Park - 30 August 1980

Public Talk 1



0:56 May I point out, if I may,
 
1:01 that we are not doing
any kind of propaganda,
  
1:08 nor advocating any belief or ideals,
 
1:17 nor are we asking any of you
to join something.
  
1:26 It is non-sectarian,
 
1:31 non-reforming,
 
1:41 not institutional,
 
1:45 nor something that we can
look to to help us.
  
1:55 But we are rather serious
about all this.
  
2:08 And I would like to also
point out, if I may,
  
2:14 that we are thinking over together
the whole problem,
  
2:20 the problem of existence
in our daily life,
  
2:27 together.
 
2:30 We are not merely
listening to the speaker
  
2:36 but sharing not only the words,
 
2:41 the meaning of the words,
 
2:44 the significance of the content
 
2:51 but the pursuit of enquiry.
 
2:58 So it is your responsibility,
as well as the speaker’s,
  
3:03 to think together.
 
3:11 And it becomes rather difficult
if you cannot think together,
  
3:16 if you are committed
to some kind of institution,
  
3:20 to some kind of belief,
 
3:23 if you are a follower of somebody,
 
3:27 if you are attached to a particular
belief or experience;
  
3:34 and from that point of view
to think together is impossible.
  
3:39 So I hope you will not mind
that during this morning
  
3:43 and the subsequent gathering here
 
3:48 that we are free, mature people
 
3:55 who are willing to go
 
4:05 and discover for themselves
 
4:08 how to come out of this terrible chaos
that one lives in.
  
4:17 The world is so fragmented,
more and more every year,
  
4:23 breaking up not only religiously
but also politically,
  
4:30 economically,
ideologically and so on.
  
4:37 Everyone throughout the world
is concerned
  
4:40 about their own little selves,
their own little problems –
  
4:46 not that they are not important,
they are,
  
4:51 but we must consider
the whole of humanity,
  
4:57 not just our little shrine or our
little guru, or our little belief,
  
5:03 or our particular idiosyncrasy
 
5:08 and particular activity.
 
5:13 Because we are concerned, aren’t we,
if one may point out,
  
5:21 that all humanity, whether
they live in India, or in Europe
  
5:27 or in America,
or in China, Russia,
  
5:30 all humanity goes through this
terrible struggle of existence,
  
5:36 not only physically, outwardly
 
5:40 but also inwardly, psychologically.
 
5:45 This is the common factor of all
human beings throughout the world.
  
5:54 I do not know if we realise this
sufficiently
  
6:00 to have a global point of view
that is whole,
  
6:09 not fragmented.
 
6:16 And as human beings living in this
particular country, or in another,
  
6:24 we are like the rest of mankind.
 
6:32 We suffer, we have problems,
 
6:35 we have untold misery,
confusion, sorrow,
  
6:43 the fear, the attachments,
 
6:46 the dogmatic beliefs
and ideals and so on.
  
6:50 This is common to all human beings
throughout the world.
  
6:56 So psychologically
we are the world.
  
7:04 And the world is us, each one of us.
 
7:09 This is a fact.
 
7:13 As a toothache is a fact,
this is a fact.
  
7:17 It is not an idea,
it is not a concept,
  
7:21 it isn’t something
one strives after, an ideal,
  
7:28 but an actual daily factual happening
in all our lives.
  
7:41 Either you can make this
into an ideal or an idea
  
7:49 and then try to conform
or adjust yourselves to that idea,
  
7:56 or treat it as an actual fact
 
8:02 that we are basically,
 
8:07 at the core of our being,
 
8:10 like the rest of humanity.
 
8:14 You may be tall, you may be short,
you may be brown, white,
  
8:18 pink, black and purple outwardly,
 
8:22 you may have techniques
 
8:26 that are different from another,
 
8:29 a different kind of education,
 
8:32 different metier, jobs and so on,
 
8:37 but inwardly, deep down in all of us
 
8:42 there is this tremendous sense
of uncertainty, insecurity, sorrow
  
8:50 and unimaginable pain
and grief, loneliness.
  
8:57 This is the common ground
on which all human beings stand.
  
9:10 That is we, as human beings,
are the rest of the world
  
9:14 and the world is us.
 
9:17 And so our responsibility
is something global,
  
9:20 not just for my family,
for one’s children,
  
9:26 those are important,
 
9:27 but we are responsible
for the whole of mankind
  
9:32 because we are mankind.
 
9:42 But our beliefs, our ideals,
 
9:49 our cultures, experience
divide each one of us –
  
9:58 we are Catholic, Protestant,
Buddhists,
  
10:01 Hindus, Muslims
or following the latest guru.
  
10:10 This is what is breaking us up –
our nationalities,
  
10:16 our insular particular attitudes.
 
10:24 And this attitude brings about
fragmentation in our lives.
  
10:36 And where there is fragmentation
there must be conflict
  
10:41 between various fragments
of which you are made up.
  
10:48 Please, if I may point out again
that we are thinking together,
  
10:55 you are not merely
listening to the speaker
  
10:58 or trying to find out
what he wants to say.
  
11:07 We are together examining
the whole issue of our life.
  
11:16 It is our life, your life,
it’s not somebody else’s life.
  
11:23 And that life, which is so fragmented
by our education,
  
11:30 by our nationalism, by our religious
concepts, ideals, dogmas, images.
  
11:38 These are the factors that bring
about fragmentation in our life.
  
11:49 And we listen to all this,
 
11:52 perhaps casually or seriously,
 
11:58 with passing interest,
 
12:05 or if you are serious,
not merely intellectual
  
12:09 or emotional or romantic,
 
12:15 but if you are profoundly serious,
 
12:24 then the question arises:
what is our relationship,
  
12:31 what is our responsibility
to the whole,
  
12:35 not only to the particular,
 
12:38 to the whole of mankind?
 
12:42 The responsibility
that as a human being
  
12:49 who is essentially, basically
the rest of mankind –
  
12:57 you may not like to believe that,
 
13:00 you may not like to feel
that you are merely an individual
  
13:05 and what has one to do
with the rest of mankind,
  
13:10 which really is quite absurd
if you go into it.
  
13:14 We are the mankind.
 
13:17 And so when we realise that,
not intellectually, not verbally
  
13:23 but deeply, profoundly
as something terribly real,
  
13:32 not as something
romantic, emotional
  
13:37 but something that is actual
in our daily life,
  
13:46 then what is our responsibility
 
13:50 to the wholeness of mankind?
 
13:56 Please, if I may ask,
 
14:02 put yourself this question.
 
14:13 One feels responsible
for one’s children,
  
14:17 wife, husband, girl,
boy, whatever it is,
  
14:21 because you are intimately
connected with them.
  
14:26 You have to bring them up, education
and so on, earn a livelihood,
  
14:32 feel a certain amount of security,
 
14:37 so you gradually restrict
the wholeness of life
  
14:41 into a small narrow little groove.
 
14:51 And having such mentality
 
14:56 one is disinclined or repulses,
 
15:01 puts aside the responsibility
to the whole of mankind,
  
15:06 not only mankind but to the earth
 
15:12 on which we all live.
 
15:15 We are responsible for all that,
 
15:21 ecologically, economically,
spiritually.
  
15:29 But if we cling to our little images,
 
15:33 however reassuring,
comforting, satisfying,
  
15:42 then we bring about
a great fragmentation in our life
  
15:49 and that prevents all of us from
seeing the totality of mankind.
  
15:58 Please, do pay attention
to what I am saying.
  
16:07 The speaker is not trying
to convince you of anything,
  
16:16 nor trying to persuade you,
 
16:20 influence you, or direct you.
 
16:23 I am not your guru, thank god!
 
16:28 Gurus are absurd, anyhow.
 
16:37 So realising that,
 
16:39 that we are together
investigating this problem,
  
16:46 and when the speaker says together,
he means it.
  
16:52 Because the speaker can talk
to himself in his room
  
16:57 but since we have all
gathered here together
  
17:02 under difficult circumstances,
with rather foul weather,
  
17:09 it behoves us
 
17:12 to apply our minds and our hearts
to find out a way of living
  
17:19 that is whole, complete,
not fragmented,
  
17:26 because the world is now becoming
more and more distorted,
  
17:30 destructive, disintegrating
and degenerating,
  
17:37 morally, ethically, spiritually –
if we can use that word ‘spiritually’.
  
17:45 And we are part of that world,
 
17:48 we are part of that society
in which we live.
  
17:52 We have created that society,
 
17:55 whether the Christian society,
 
17:58 or the Communist society
or the Hindu, Muslim, etc.
  
18:04 We have created it, our fathers,
our grandfathers,
  
18:09 the past generations
upon generations
  
18:12 and we who have followed them,
 
18:14 we have made this society what it is –
 
18:17 corrupt,
 
18:22 there is injustice,
 
18:28 war,
 
18:30 man against man,
infinite violence.
  
18:38 And when one is confronted
with all this,
  
18:44 not as a picture,
 
18:47 not as a descriptive analysis
in a newspaper
  
18:54 but when one is actually
faced with it, which we have to,
  
18:58 we are facing it now,
in our daily life,
  
19:06 what is our responsibility?
What shall we do?
  
19:22 You see, our minds,
our brains are so conditioned,
  
19:28 that we can’t find
an answer for this.
  
19:33 We look to somebody,
 
19:35 trot off to India to some guru
 
19:41 and find out if he has a system,
 
19:44 a method to solve this problem.
They haven’t got it.
  
19:47 They have got their own systems,
their own absurdities,
  
19:50 their own megalomaniac
ideals and so on,
  
20:01 but when you are confronted with this,
 
20:05 as each one of us is,
whether we are young or old,
  
20:10 what is our reaction,
what shall we do?
  
20:24 To find out what is right action
in all this,
  
20:29 not right according
to somebody or some value,
  
20:35 or according to one’s experience,
 
20:43 or according to some
ideological concept
  
20:49 – such concepts, conclusions,
do not bring about right action.
  
20:59 When we use the word ‘right’
 
21:02 we mean that it is precise, accurate,
 
21:08 irrespective of circumstances,
 
21:13 what is the right action in all this,
 
21:18 in this mad, rather insane world
in which we live?
  
21:30 To find out what is right action,
 
21:36 not right according to me,
the speaker,
  
21:39 or to some philosopher,
or psychologist,
  
21:44 but to find out for ourselves
 
21:49 an irrevocable, right action
 
21:55 which would be right
under all circumstances.
  
22:01 First, to discover that for ourselves
 
22:07 one must be totally free
from all attachment,
  
22:17 for attachment breeds corruption.
 
22:27 If one is attached to a person,
 
22:32 you can see the consequences
of that attachment:
  
22:36 jealousy, antagonism, fear,
 
22:41 the loss, the loneliness.
 
22:47 So where there is this particular
form of attachment to a person,
  
22:54 corruption is inevitable.
 
23:01 But to cultivate detachment
is another form of corruption.
  
23:12 Right?
I wonder if we understand all this?
  
23:22 If one is attached to an ideal,
 
23:27 you can see very well
the consequences of that ideal,
  
23:32 one becomes violent
 
23:37 and is always trying
to conform to a pattern
  
23:39 that thought has established,
 
23:46 and are never facing the fact
of what is actually going on
  
23:50 but rather comparing what is going on
with ‘what should be’,
  
23:56 which is another form of corruption.
 
24:00 If you are attached to an image,
 
24:05 and that is one of the most
difficult things
  
24:10 because each one of us has some
kind of image about ourselves
  
24:16 or an image created by thought
in a church, in a temple,
  
24:21 in a mosque and so on.
 
24:26 Those images are very
comforting, reassuring,
  
24:32 giving us a tremendous
sense of security,
  
24:35 which is no security at all.
 
24:48 And again to be attached
to an experience,
  
24:54 to hold on to an experience,
 
24:58 some experience that you have had,
 
25:02 talking or walking
by yourself in a wood,
  
25:06 you suddenly come or feel
this oneness with nature,
  
25:16 that there is no division
between you and the world about you,
  
25:22 this sense of wholeness.
 
25:26 It happens
 
25:29 and that is an experience which is
registered in the mind, in the brain,
  
25:35 and then one clings to that.
 
25:44 And one is then lost in past memory,
 
25:49 something that is dead and gone,
 
25:53 and when a mind clings to something
that is finished, withered away,
  
25:58 corruption begins.
 
26:10 One hopes,
if the speaker may point out,
  
26:14 you are not merely listening
to the words of the speaker
  
26:20 but you are investigating
into yourself,
  
26:25 seeing actually what is going on
within yourself.
  
26:30 The speaker merely acts as a mirror.
 
26:38 And the mirror has no value,
 
26:43 you can break it,
and one must break the mirror.
  
26:47 That mirror is merely to see oneself
actually what is going on inside,
  
26:57 how we are attached to all
these forms of persons, ideals,
  
27:04 concepts, conclusions,
prejudices, experience,
  
27:11 which is the beginning
of corruption and fragmentation.
  
27:18 If you have one image
and I have another,
  
27:22 being born in India or you born
in America or in Russia, or here,
  
27:27 we have created
that image in ourselves
  
27:32 and that image separates us,
 
27:35 and so destroys
this feeling of wholeness,
  
27:40 this sense of global
reality of our life.
  
27:51 So can one actually
be free of all attachment?
  
28:01 Not just keep one or two
secretly to oneself
  
28:09 but be totally,
completely free of all that.
  
28:20 If one cannot, then you are
maintaining fragmentation
  
28:26 and therefore conflict,
division, struggle, wars
  
28:32 and all the ensuing miseries.
 
28:38 And it is one’s responsibility.
 
28:43 This is real responsibility
for each of us,
  
28:49 not to have a single image.
 
28:57 Therefore when there is no image
 
29:00 there is a totally different
kind of relationship
  
29:06 which comes into being,
 
29:08 not only with the person
with whom you are intimate
  
29:12 but also with the rest of mankind.
 
29:19 Then your mind
and your brain is free.
  
29:25 It is only in that total sense
of freedom there is love,
  
29:32 not in ideals,
not in dogmas, in churches,
  
29:38 in the things
that thought has created
  
29:41 and put them in the churches
and temples and so on.
  
29:54 So one asks how serious one is.
 
30:03 Is it all, one’s whole life,
an illusion,
  
30:09 constant battle, struggle
 
30:14 and unending misery,
confusion and sorrow?
  
30:25 Or can one live differently?
 
30:32 Is our brain capable
 
30:35 of totally changing
its whole structure,
  
30:44 its nature?
 
30:51 The brain has –
 
30:54 if I may go into it
and if you are willing to listen,
  
30:59 and if you don’t listen
it doesn’t matter either,
  
31:05 but if you care to listen
 
31:08 and since you have taken
the trouble to come here,
  
31:13 uncomfortable and all the rest of it,
 
31:16 it seems necessary, adequate and right
that one should listen to something
  
31:24 that is actually true.
 
31:32 Our brains have been conditioned
 
31:41 along a certain pattern.
 
31:48 You can observe it for yourself.
 
31:52 The speaker is not a brain specialist,
 
31:56 though he has talked
to many of them about the brain,
  
32:01 but one can observe oneself,
the activity of the brain.
  
32:06 It is conditioned
to follow a certain pattern.
  
32:11 That brain has evolved
through time, through millennia
  
32:17 and therefore that brain
is not my brain or your brain,
  
32:21 it is the brain of mankind.
 
32:31 And that brain
 
32:33 has followed a certain way,
a certain route, a certain pattern,
  
32:42 and that pattern has brought about
 
32:45 this division between man and man –
 
32:54 which is obvious when you
look at it, when you go into it.
  
33:00 That brain, which has
evolved through time,
  
33:03 which is the result of millennia,
 
33:08 is constantly seeking security
 
33:16 in images, in persons,
 
33:21 in conclusions, in some ideals,
 
33:26 that is the pattern
human beings have followed.
  
33:33 Please look at it yourself,
you will see the truth of it.
  
33:40 And it becomes extraordinarily
difficult to break that pattern,
  
33:52 even an ordinary physical habit
 
33:57 like smoking, drinking, etc.
 
33:59 When it becomes deep-rooted habit,
 
34:02 it is extraordinarily
difficult to break it.
  
34:11 And the brain has followed
this particular path,
  
34:18 this particular way of living,
 
34:23 being concerned with itself,
 
34:29 with its own egotistic activities,
its own sorrow,
  
34:34 its own particular anxiety,
its own pleasures, its own demands –
  
34:40 that has been the pattern of this brain
for generation after generation.
  
34:53 And we are asking:
 
34:56 can that pattern be broken?
 
35:02 Not by will,
 
35:05 not by some kind of pressure,
idealistic carrot,
  
35:14 but seeing the actual
pattern of our life
  
35:19 and seeing the cruelty of it,
 
35:23 the inanity, the stupidity of it,
 
35:32 that to live in images
 
35:41 is the very essence
of a destructive way of life.
  
35:50 When one sees the truth of it
 
35:53 you are already breaking away from it.
 
35:58 So one asks:
 
36:02 does one actually see
the pattern, the norm,
  
36:11 the continuity of this movement
from generation to generation?
  
36:25 And this movement is
in the brain, in our brain,
  
36:29 in our hearts, in our minds.
 
36:42 So can one be free of all that?
 
36:52 Otherwise we pursue
the way of our daily life
  
36:55 which is corrupt, fragmentary,
destructive, violent.
  
37:13 So, what will make a human being
 
37:20 put away all these things?
 
37:25 Religions have threatened
 
37:29 saying, ‘If you don’t do this
you will go to hell,’ –
  
37:33 especially in the Christian world.
 
37:36 If you don’t follow
a certain religious image
  
37:40 you are – you know, etc.
 
37:45 So what will make a human being,
like us,
  
37:50 see the reality of it
 
37:53 and break, go through with it,
finish with it?
  
38:00 You understand my question?
 
38:05 We have tried every kind
of persuasion, propaganda,
  
38:09 we have followed so many
ideals, gurus, concepts,
  
38:17 we have exercised
every kind of will,
  
38:24 rewards and punishments.
 
38:27 But apparently
human beings don’t change,
  
38:35 change radically,
 
38:37 they change a little bit
here and there,
  
38:42 depending on circumstances,
convenience, satisfaction.
  
38:50 So what will make us change?
 
38:54 For example, a very simple fact,
 
39:00 that we have multiple images
 
39:06 not only about ourselves, about our
country, about our neighbour,
  
39:12 about our politicians,
our religion, our god, etc. –
  
39:17 images, created by thought.
 
39:24 What will make us
drop one of them
  
39:27 so completely
that you never go back to that?
  
39:39 Please, this is a serious question
we are asking,
  
39:42 not just a casual question
 
39:48 on a morning that we
have gathered together.
  
39:51 This is a very serious question.
 
39:55 What will persuade you,
what will make you,
  
39:59 what will drive you, what will
influence you to change?
  
40:06 We have tried all those,
 
40:11 every form of persuasion,
 
40:14 every form of reward and punishment,
 
40:18 but apparently after thousands
and thousands of years
  
40:23 we are still more or less the same –
 
40:27 self-centred, lonely,
 
40:33 being attached to some ideal,
 
40:35 following some pattern,
political or religious or other.
  
40:41 All that indicates the fragmentary
state of our brain and mind.
  
40:57 Since you are good enough
to listen to all this,
  
41:02 what will make you change?
 
41:06 What will make you naturally,
easily, without effort,
  
41:12 without any anxiety,
or thinking about the future,
  
41:16 just give up, let the images
that one has fall away?
  
41:29 If one sees
logically, reasonably,
  
41:35 the fact that images of various kinds
do separate man from man,
  
41:42 that images between people
prevent relationship,
  
41:48 and that relationship
assumes a responsibility
  
41:51 which is not responsibility
at all
  
41:54 but a form of particular
individual pleasure,
  
42:02 all that.
 
42:05 Now what will make my mind
deeply reject all that?
  
42:20 Is it the fault
of our education?
  
42:32 Always geared
to passing examination,
  
42:35 jobs, career, money,
power, position,
  
42:40 is that one of the major factors
of this fragmentation?
  
42:52 Is it the political system,
whether left, right,
  
42:56 extreme left, extreme right
and so on?
  
43:02 Or is it also
the fault of our religions,
  
43:05 organised religions
with their dogmas, rituals
  
43:08 which have no meaning whatsoever –
 
43:11 it is all so stupid, childish!
 
43:15 And we go on with them,
 
43:21 and are always frightened
about the future,
  
43:26 this sense of deep,
inward insecurity.
  
43:31 So seeing all that,
 
43:37 what is our answer to it?
 
43:43 Either you reject all that,
 
43:46 or oppose it by clever arguments –
 
43:51 the impracticality of a life
without ideals, without images,
  
43:58 that is what you think.
 
44:00 We think that is the most practical
way of living. It is not.
  
44:05 On the contrary.
 
44:09 You can see what is happening
in the world,
  
44:13 the Communists, the Socialists,
the Catholics and so on,
  
44:19 with their images, with their ideals,
with their concepts, dividing.
  
44:26 And if they do not divide
they try to convert you to their way,
  
44:29 through pressure,
through torture,
  
44:31 through various forms
of excommunication and so on.
  
44:43 I think it is rather important
to find out
  
44:51 for oneself
 
44:53 whether this fragmentation,
brought about, as we explained,
  
44:58 through attachment, through
various forms of ideals and images,
  
45:02 can they be totally set aside
 
45:10 so that one has quite
a different way of living,
  
45:15 a different way
of thinking, looking, feeling,
  
45:23 with love and a great
sense of compassion?
  
45:38 Why do you listen to me,
to the speaker?
  
45:45 You are all very silent.
 
45:53 Is the speaker trying to stimulate you
or influence you,
  
45:58 or persuade you to think
in this way or that way?
  
46:05 And he is not.
 
46:06 All that he is saying is look,
observe, for god’s sake
  
46:10 look at things as they are,
 
46:15 see what is actually going on
 
46:18 within your skin, within your mind,
within your heart,
  
46:27 not try to translate it, distort it,
but actually observe
  
46:34 what is.
 
46:46 So one of the problems is,
 
46:51 perhaps that is the major problem,
 
46:56 that our thought
 
47:02 has created this society,
 
47:07 our thoughts have brought about
this religious structure
  
47:12 without any meaning,
 
47:16 our thoughts have built
this world about us,
  
47:21 apart from nature,
 
47:24 apart from the animals,
apart from the earth,
  
47:31 otherwise thought has built all this
 
47:35 – our churches, our gods,
 
47:38 our religions, our political system,
right, left, centre,
  
47:42 extreme this or that,
it is thought.
  
47:51 And thought must be always limited
 
47:59 because thought is
the outcome of knowledge.
  
48:08 And knowledge can never be
complete about anything.
  
48:19 Knowledge is the process of time,
 
48:23 the accumulation of experience,
 
48:27 not only yours, but all the past
generations and generations,
  
48:31 it is knowledge that we have
stored in the brain,
  
48:38 and that knowledge
is always incomplete,
  
48:42 it always goes with ignorance.
 
48:46 Ignorance and knowledge go together.
 
48:51 And out of that knowledge
– memory, thought.
  
49:00 And so thought,
 
49:05 under all circumstances,
 
49:08 is limited, narrow,
 
49:14 must be fragmentary.
 
49:18 It may create
the most beautiful bridges,
  
49:23 these marvellous cameras,
 
49:29 the battleships, the submarines,
the latest guns and so on.
  
49:34 And also thought has created
all the things of this world
  
49:40 like beautiful architecture,
 
49:45 but not the streams,
the rivers, the birds,
  
49:50 the wonderful earth
on which we live.
  
49:56 And thought has created the images
 
49:59 which we have put in the churches,
in the temples and so on.
  
50:05 So thought by its very nature
is fragmentary,
  
50:16 and we, the whole
of our being, our struggle,
  
50:22 is the movement of thought.
 
50:36 Are you getting tired?
 
50:42 You can be, I don’t care.
 
50:49 It is a very serious thing
we are talking about.
  
50:57 And we rely on thought
 
51:01 to alter the course of our life.
 
51:13 And when thought alters
the way of our life,
  
51:18 that way of life will be fragmentary,
 
51:21 it will not be whole, complete.
 
51:33 One comes to the point,
 
51:40 one realises all this,
if one has gone into it at all,
  
51:49 and one comes to a certain wall
against which you can’t go further
  
52:01 because we are still operating
 
52:05 with the only instrument
we think we have:
  
52:10 that instrument is thought.
 
52:14 Thought, desire
and pleasure and fear,
  
52:19 which are all the movement of thought.
 
52:22 We will go into that a little later.
 
52:28 So through thought we think
 
52:30 we can break through
this pattern of the brain
  
52:34 which has been evolved
through millennia.
  
52:39 I wonder if we see that.
 
52:43 Thought cannot possibly
break through.
  
52:51 It can only create
further fragments
  
52:54 because in its very nature
it is limited.
  
53:02 Right?
Can we move from there?
  
53:10 Knowledge is necessary.
 
53:14 Technological,
surgical, engineering,
  
53:22 scientific knowledge and so on
is necessary.
  
53:26 But the knowledge that one has
psychologically accumulated
  
53:30 through millennia as human beings,
 
53:33 is that necessary at all?
 
53:37 You understand my question?
 
53:47 I must have knowledge
to go to the room
  
53:50 in which I happen to live.
 
53:53 I must have knowledge
how to drive a car,
  
53:55 how to write in English,
 
53:57 or in French, or in Spanish
or Sanskrit and so on.
  
54:03 I must have knowledge to earn
a livelihood, skilfully or otherwise.
  
54:12 That is absolutely necessary.
 
54:14 But why should I
have this accumulation
  
54:19 of psychological knowledge?
 
54:22 You understand my question?
 
54:28 Which is the centre of me.
Right?
  
54:33 My egotistic pursuits,
my egotistic demands, activities,
  
54:39 the whole of that,
is based on knowledge.
  
54:44 That knowledge may be
transmitted into the future,
  
54:49 modified by the present,
 
54:51 but it is still knowledge.
 
54:56 And psychologically why should
I have any knowledge at all?
  
55:04 Knowledge being,
 
55:07 when one has a relationship
with another, intimate or otherwise,
  
55:12 one creates through time,
 
55:16 through various forms of conflict,
pleasure and so on,
  
55:21 the image that one has about you
and she has about you.
  
55:28 That image is our knowledge –
 
55:32 I don’t know
if you are following all this.
  
55:34 Right? May we proceed?
 
55:37 That knowledge is fragmented,
obviously.
  
55:43 I can’t know all about you.
 
55:47 I may know all about you
at a totally different level
  
55:50 – I am not talking of that.
 
55:52 We are talking of the physical
daily existence
  
55:58 in which there is so much conflict
between two human beings.
  
56:08 And that conflict comes about
 
56:12 through this constant building
of images between you and the other.
  
56:23 No?
 
56:30 And can that image-making
come to an end
  
56:35 in our relationship with each other,
 
56:38 as a man and a woman,
or mother and child and so on,
  
56:44 can that image-making
come to an end?
  
56:50 I say it is possible,
it can be done.
  
56:54 We have potential
to create the image,
  
56:56 we have also the potentiality
to break down that image.
  
57:10 That is,
 
57:15 why does the mind, thought,
and also the brain, create the image?
  
57:24 Please this is very important
to understand
  
57:26 because the wholeness of life,
 
57:35 if one comes to that,
 
57:39 that sense of total integrated whole,
 
57:48 then all conflict ends.
 
57:54 And as long as there is
this movement of thought
  
57:58 creating images
between oneself and another,
  
58:02 that sense of destructive
individual narrowness
  
58:14 will also destroy the wholeness.
 
58:17 You understand what I am saying?
 
58:23 My lord,
why are you all so silent?
  
58:31 I hope you are thinking together
and that is why you are silent.
  
58:42 So after pointing out all this,
 
58:48 what is one to do?
 
58:53 Is it ever possible
to end this movement
  
59:00 of not only creating images
about the whole
  
59:05 as well as the particular,
 
59:10 can this movement of thought end?
 
59:23 You know, meditation is essentially
the ending of thought.
  
59:37 Not the meditation that people
practise twenty minutes every day,
  
59:44 or twenty minutes
in the morning and the evening,
  
59:47 or meditation according
to a system and so on,
  
59:50 that is not meditation at all.
 
59:53 Meditation is the ending
of image-making by thought
  
1:00:00 and the ending of psychological
knowledge totally
  
1:00:08 so that the mind
is free from the past.
  
1:00:18 That is real meditation.
 
1:00:26 Now we have talked for an hour
 
1:00:29 and what good has it done?
 
1:00:36 Not that one is seeking a result
 
1:00:41 – I am not, the speaker is not.
I don’t care if you do, or don’t.
  
1:00:48 It is up to you.
 
1:00:53 So after listening for an hour
perhaps to this harangue,
  
1:01:00 or to this sermon –
 
1:01:07 you know that story of a preacher
 
1:01:11 talking to his disciples
every morning,
  
1:01:16 that was his habit.
 
1:01:19 He would get up on the rostrum,
talk to his disciples
  
1:01:24 for about ten minutes, or quarter
of an hour or an hour,
  
1:01:27 and begin the day that way.
 
1:01:30 So one morning he was preaching,
 
1:01:33 talking about the goodness of life,
how to behave.
  
1:01:37 A bird comes and sits
on the windowsill
  
1:01:45 and the preacher stops talking.
 
1:01:51 And they all listen to that bird.
 
1:01:56 And the bird flies away
and the preacher says.
  
1:02:00 ‘The sermon is over
for this morning’.
  
1:02:04 Right?
Got it?
  
1:02:08 May I get up now?
 
1:02:19 We will continue
tomorrow morning.
  
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