Krishnamurti Subtitles

The relationship of time and thought to fear

Brockwood Park - 25 August 1985

Public Talk 2

0:29 Krishnamurti: Lord,
there are so many people here,
0:34 in this bad weather!
0:38 May we continue
where we left off yesterday?
0:52 I am sorry you are standing
out there, sirs, in the cold.
0:58 We must do something
about this long marquee.
1:04 A circus tent perhaps!
1:16 I don’t mean that as an insult.
1:26 Sorry!
1:36 I am glad we can laugh together.
1:49 As we were saying yesterday,
1:54 this is not a one man’s talk.
2:02 It is not one dog barking,
2:09 but rather we are
deliberating together.
2:17 That word has
a great deal of significance:
2:23 to weigh, to balance,
2:27 to consider,
take counsels together,
2:32 in view to act,
2:36 in view to bring about
a decision and action.
2:42 That word has depth
2:48 and together this morning,
and the following mornings
2:54 we are going to have
a deliberation together.
3:00 It is not one speaker,
or one personality,
3:08 but rather that we are all together
3:13 looking, observing,
seeing things as they are,
3:19 taking counsel together,
3:23 thinking over deliberately,
3:31 not theoretically or having
innumerable beliefs,
3:36 but rather going into all
these matters together.
3:44 The matter is our life, our daily,
3:50 it may be boring or exciting,
3:53 emotional or sentimental, romantic,
3:56 caught up in great deal
of imagination, fantasy,
4:02 or clinging to one or two beliefs.
4:09 If one does any of these things,
4:12 then deliberation
cannot be possible.
4:17 Because we are going along the same
road, the same boat, same path,
4:24 same sense of together coming,
so that we can build together.
4:33 If that is very clear,
4:36 we can go into many things
4:40 which we have to do
this morning,
4:43 the two Tuesday and Thursday,
and Saturday and Sunday,
4:49 there are a lot of things
to talk over together.
5:01 There is no authority here,
5:05 in these talks,
in these dialogues between us.
5:11 The speaker has unfortunately
to sit on a platform
5:19 and that doesn’t
give him any authority.
5:24 It is not a personality cult.
5:30 It is not something that you will
think over together and act later,
5:36 but together now,
sitting in this marquee,
5:42 we are going together to explore,
5:48 and in that exploration acting.
5:55 We were talking
about conflict yesterday.
6:04 All the terrible things
we are involved in:
6:10 murder, terrorists,
6:13 and all the wars that are going on
6:17 between ideological structures
6:20 and the ideological beliefs,
both religious, political,
6:27 but nobody seems
to take into consideration
6:31 the whole problem of the world.
6:39 Each country, each spot, or special
boundaries of their own country
6:47 are in battle with other countries:
economically, the threat of war,
6:54 and all the terrible things
that are taking place in the world.
7:04 And this morning we ought
to consider all these matters.
7:14 First of all,
7:18 did we see the marvellous
clouds this morning?
7:23 The extraordinary light
and the beauty of them.
7:29 The sense of glory.
7:33 The extraordinary blue sky.
7:43 And we ought to counsel together
7:47 what is love and what is beauty,
7:53 what is time and thought.
8:00 And if we have time this morning,
8:03 we will talk about fear.
8:09 So we are going
to go into the question
8:13 of what is beauty, love,
8:19 time and thought and fear.
8:28 Fear of falling ill,
8:34 fear of not being really well.
8:42 We will go into that later.
8:45 But first we ought
to consider together
8:51 what is the nature of beauty.
9:00 We are going
to talk it over together.
9:03 Please, don’t wait
for the speaker to explain.
9:08 This is a question
put before each one of us,
9:13 as all the other questions
which we are going to put together.
9:19 What is beauty?
9:22 And what is the relationship of that
to thought and time and love?
9:34 A beautiful cloud, a lovely sunset,
9:41 the early morning
9:46 when there is
only one star in the sky,
9:53 and those trees that are full of
9:59 all that you can see in that tree:
the sound, the whisper,
10:05 the movement of the leaves
10:08 and the enormous
strength of a trunk.
10:15 And you see the earth,
10:19 not from the air,
10:21 you are too high,
10:25 but the earth,
10:29 the enormous sense of power, width,
10:36 valleys, mountains, the blue sky
10:42 and the outlines of the great
mountains with their snow caps.
10:51 When you look at all that,
10:55 and you look at your wife
and your husband,
11:00 those lovely children that are
hopping about on this place,
11:06 what does beauty mean
to each one of us?
11:13 Does beauty depend
on our own particular point of view?
11:21 To our own sensitivity?
11:28 Or beauty is the pictures
in the museums locked up?
11:39 Or a poem,
11:49 specially by Keats – Odes?
11:55 And you see a sentence
in a literary book,
12:01 so-called popular book,
12:03 and that one sentence is enough
to open all the doors.
12:10 So for each one of us,
what does beauty mean?
12:18 Is it the face, the body,
12:24 the sense of tenderness
towards another,
12:30 the sense of generosity,
the giving,
12:37 the great pleasure
12:42 in seeing some of those
marvellous paintings?
12:52 So are you waiting for the speaker
to tell you what is beauty?
13:02 Or beauty is there
when the self is not?
13:14 You understand?
13:17 When I am not worried
about my own problems,
13:24 my own misery,
depression and worry
13:29 and all the travail of life
which is centred in me,
13:35 which is the ‘me’,
13:38 and that ‘me’ is not,
13:41 even for a split second,
13:48 when the brain is quiet
without any sense of limitation,
14:00 is there then beauty?
14:04 Or only then is beauty?
14:11 Are we talking over,
having a deliberation together?
14:20 Or are we agreeing
with the speaker?
14:26 ‘Yes, that sounds very good’.
14:32 ‘That explanation is what I want’.
14:37 ‘And according to that
explanation and description,
14:41 catching a glimpse of something,
14:44 I will have that memory of that’.
14:50 Then one asks: is memory
14:54 and the continuation of memory,
14:58 the whole movement
of memory,
15:01 does that help in the apprehension
of that which is beautiful?
15:11 Or remembrance has nothing
whatever to do with it.
15:18 We are in accord?
15:27 Sir, don’t...
15:30 Is there beauty in our life?
15:37 The sense of generosity,
15:44 the sense of, not forgiveness
– there is nothing to forgive –
15:54 the sense of high sensitivity?
16:02 So we are saying,
belief, comparison,
16:11 the worry and the problems
have nothing to do with beauty.
16:18 It is that sense of quality,
16:22 absence of the self,
the ‘me’, the persona,
16:27 all my background
which is the ‘me’,
16:31 when that is not
then there is the other.
16:38 This may sound impossible,
16:44 but is it?
16:51 Are we talking
about something extreme?
17:03 Or it is the common lot of all of us
17:08 that we all go through
great periods of suffering,
17:14 agony, despair, depression,
17:19 every kind of emotional upheaval,
17:25 and there are rare
moments in our life
17:30 when all that has
slipped away from us
17:35 and we see something
that is beyond all description.
17:42 It does happen to all of us.
17:45 And that becomes a memory.
17:50 Then we pursue that memory.
17:54 We want something more, continuous
of that which we have a glimpse of.
18:04 Then that memory becomes a block,
18:07 then that memory destroys
everything else.
18:17 Relax, and just take it quietly.
18:30 If that is somewhat clear,
18:34 because we are deliberating,
taking counsel together,
18:39 then we ought to talk about
a very complex problem of time.
18:53 Time as hope,
19:01 time as the whole events
and the happenings of our life,
19:09 as the past.
19:11 Time as the movement of memory,
19:17 time according to the longevity
of one’s life,
19:26 time as living on this earth
and dying.
19:36 Time by the clock,
19:41 the sharp second in a quartz watch,
19:50 the sharpness of that second.
19:55 Time as psychological becoming,
20:03 ‘I am this, but I will be that’.
20:06 ‘I am unhappy,
one day I will be happy’.
20:13 ‘I will understand one day’.
20:18 ‘I don’t know, but I will know’.
20:26 ‘There will be peace on earth
some time later, but not now’.
20:33 So time is a very important
factor in our life.
20:40 Time as memory,
20:43 time as evolving to something else
20:48 surrounded in heaven
by angels.
20:54 May I tell a joke here?
21:05 Two people are in heaven,
with their wings and halo.
21:12 One man says to the other,
21:21 ‘Why do I feel so awful
when I am dead?’
21:33 Understood?
21:44 So time is a factor in our life.
21:51 It is an important part of our life.
22:01 And we think in terms of time.
22:09 Time as what we have been,
what we will be,
22:17 what is and what we will be
– right?
22:22 I have been that, I am this now,
22:28 but I will be something else
in the future.
22:33 This movement is
the movement of memory,
22:40 knowledge, experience, and so on
– right?
22:45 This constant movement between the
past, the present and the future.
22:55 This is very
important in our life.
23:02 Time creates lots
and lots of problems.
23:10 I am looking for – one is looking
forward to something,
23:17 to a holiday in Spain,
23:25 or the lovely Sicily,
and so on.
23:33 This movement, has it a stop?
23:42 We are talking,
taking counsel together.
23:49 Has this everlasting movement
23:55 which seems to last
23:56 from the beginning of one’s life
till one dies,
24:01 has this movement ever a stop?
24:06 Please, we are putting
this question for you.
24:12 Let the question answer,
not what you will answer.
24:20 Do you understand that?
24:22 The question is very important.
24:28 The question is: does time,
this movement, this cycle,
24:35 in which we are all of us
are caught endlessly,
24:41 for 2.5 million years and more,
24:45 as we have lived on this earth,
24:50 can this movement, can it ever end?
25:01 Or is a human being
eternally caught in it?
25:10 Not scientific fiction,
or some theory about time,
25:18 or some fantastic otherness,
25:23 but we are asking a very simple
and direct question to each other.
25:31 The question is important
25:34 because only then something
totally new can take place.
25:43 So we are asking:
can time ever stop?
25:56 Time as old age,
26:06 and in old age
one becomes slightly gaga.
26:16 Senility takes place.
26:22 That is rather
an interesting subject, that.
26:27 Who is senile?
26:33 The young,
only the young up to forty, thirty,
26:40 and the rest are all senile?
26:46 Or the old people
only are senile?
26:52 What does senility mean
to all of us?
27:01 The more they ask
this question of ourselves.
27:08 What is senility?
27:24 You go to a church,
27:28 specially when the cardinals
are performing:
27:33 it is a marvellous sight,
a beautiful sight,
27:36 so carefully worked out,
27:38 so precise, so dignified,
27:44 marvellous robes and colour.
27:50 If you have been to one
of those cathedrals in Rome
27:55 where the cardinal is performing,
28:00 there is this repetition.
28:07 Is repetition
the indication of senility?
28:22 Does it only lie with the old?
28:32 The same habit,
the same way of thinking,
28:37 the perpetual going to the office
and work, and work, and work,
28:43 in the mines, in the seas and
the submarines and aeroplanes.
28:48 And the same relationship
between each other,
28:52 the repetition, sexually,
28:55 or getting accustomed to each other,
29:02 so that there is no sense of feeling
29:11 that you are entirely alone
on this earth.
29:20 Our brain is caught
in repetition.
29:27 Repetition has its own security,
29:31 its own safety, protection,
29:34 but when psychologically you keep on
remembering, remembering
29:40 and acting in the same old
pattern and method and practice,
29:46 naturally that is a form
of senility – no?
29:54 Don’t, please, agree.
30:01 It is not a matter
of agreement or disagreement.
30:07 One wishes we could put
those two words away from us:
30:12 agreeing and disagreeing.
30:15 But seeing what is
actually taking place in us.
30:29 And to observe the habits
we have formed over long years,
30:41 the conclusions that we have,
30:46 politically, religiously,
and so on.
30:52 The conclusions, the end,
30:56 this is what I have understood
– I stick by it, and so on.
31:02 Is that not a form of senility?
31:17 And is it the senile movement
takes place only with the old?
31:27 So we are talking about time.
31:34 The past going through the present,
31:39 modifying and continuing.
31:43 The past is rooted, taken deep roots
31:53 and gets through the present
31:58 through challenges, circumstances,
pressures, and so on,
32:04 but it is still the past.
32:09 And the future is the past,
32:15 So the future is now.
32:20 Are we together?
32:23 Yes?
32:26 Isn’t it?
32:29 If the past, which we are
32:36 – 2,5 million years
or more, or less,
32:40 that’s the enormous space
32:43 between that long past
and the present.
32:49 The present is what we have been
and what we are.
32:56 That is a fact.
32:58 And that past gets moulded,
shaped, pressurised,
33:04 goes through every kind
of travail, anxiety, and so on,
33:11 but that past continues
33:17 in a different shape,
or a different form,
33:20 in a different variety of ways,
33:24 and that becomes the future.
33:28 So the future is now.
33:35 Right?
33:38 Are we together in this,
or do we need further explanation?
33:52 So is there
33:58 – is the whole movement,
34:01 the past, the present
and the future,
34:06 is contained in the now?
34:17 Because that is what we are.
34:24 And that is the whole
movement of time
34:30 – right?
34:31 And we are asking:
will that movement ever stop?
34:39 Otherwise we are bound to this
34:43 everlasting time-binding
quality of this movement
34:49 – the past, the present
and the future.
34:56 And we escape from that question
by talking about heaven,
35:02 hell, the future
35:06 – away from all this.
35:13 So in the now, now,
as you are sitting there in the now,
35:19 all time is contained.
35:28 The past, modifying itself
in the present, and the future.
35:37 In this cycle,
which is the now,
35:43 can that movement stop
for a minute, for a second?
35:55 Then one asks: what is timelessness,
36:02 in which time doesn’t exist at all?
36:11 The scientists can give
different definitions to time:
36:18 it is a series of movements
36:22 from second to second,
to second, to second,
36:27 but that is just a theory,
36:30 just an acceptance of something
which is or may be in our life.
36:39 But that isn’t good enough.
36:46 If we set aside
all theories, all beliefs,
36:50 the fact is that in our lives
36:54 – not the time of the sunrise
and the sunset,
37:00 and the new moon and the full moon.
37:04 The heavens have their own order,
37:10 their own sense of timelessness.
37:17 But all that has nothing to do
37:19 with our actual daily, boring,
lonely, despairing life,
37:27 and joyous occasionally.
37:33 So is there an end to time?
37:39 And then we can ask, but only then,
what is timelessness?
37:45 We can talk about it,
we can discuss,
37:51 but those discussions, words,
theories have no meaning at all.
38:01 And what is the relationship
of time to thought?
38:14 The speaker is not asking
all these questions.
38:18 You are asking
all these questions.
38:26 What is the relationship,
the actual relationship,
38:32 between thought and time,
38:37 and the relationship
of time, thought to fear?
38:46 And their relationship to love?
38:50 This is what we are concerned with
– right?
39:00 So what is thought,
39:06 which is so important,
39:10 which is so deeply embedded
in the deepest valleys of our brain?
39:20 What is thought in our life?
39:28 Thought, thinking.
39:33 Please ask this question
of yourself.
39:44 All this has nothing to do
39:47 with religions, with all that circus
that goes on,
39:53 with the gurus,
with spiritual authorities.
39:57 Think of those two words together:
spiritual authority!
40:05 It seems such an abomination,
an anathema,
40:10 to put those two together.
40:19 So all our life and action
is based on thought.
40:27 And you say
emotions are not thought.
40:33 Is that so?
40:39 We are so gullible, aren’t we?
40:43 We accept everything so easily.
40:49 Somebody like the speaker
says something
40:52 and you say yes, or no;
40:55 there is not
our own thinking:
41:00 clear, objective, non-personal
observation of everything.
41:14 We are full of knowledge
of other people,
41:21 we don’t know our own
deep twisting valleys
41:26 of the mountains of our life.
41:34 So what is thinking?
41:47 Are we again waiting for the speaker
to explain everything?
41:54 And then you agree or disagree?
42:00 All that is only partial,
not complete.
42:04 ‘I’ll wait for someone else
to complete it’.
42:09 You understand?
42:10 Look at our brains,
how it works.
42:14 We go window shopping
42:21 Collect a bit here
in this marquee,
42:25 then go to another marquee
42:32 – it sounds funny, doesn’t it?
42:38 We are always collecting
like a magpie,
42:45 or those pack rats,
42:50 and we don’t know anything
about our own capacity – not skills.
43:00 A capacity that is not
based on experience
43:08 that has nothing
to do with knowledge.
43:14 We will talk about all that,
if there is time.
43:20 So what is thinking?
43:26 You are sitting there
43:28 and the speaker is
on this unfortunate platform
43:32 and we are both thinking.
43:39 What does that thinking mean?
43:49 He says something
and the question is put to you
43:54 and the brain begins
to become active
44:01 – it is being challenged, it is
being driven, pushed, pressurised,
44:08 and then it wakes up and says,
yes, or no.
44:16 And so we go on.
44:19 We never dig into ourselves,
44:26 which means
we depend on so many things,
44:29 so many books, so many professors,
44:32 so many gurus,
or leaders.
44:41 So here we are,
without a leader, without help,
44:48 without any kind of circumstantial,
pragmatic sustenance.
44:54 You have to find out
45:03 what is thinking,
45:07 what is the origin of all thought,
45:12 not a particular thought,
which obviously has a cause.
45:25 And what has cause
can always be overcome.
45:36 If I have a cause for pain,
45:43 I can deal with it,
one can go to a doctor,
45:45 or anti-doctors,
whatever you like,
45:49 the quacks and the latest
anti-medicine, and so on.
45:55 One can get over it
because you discover the cause.
46:00 So what is the cause
of thinking?
46:08 If you understand,
one understands the cause,
46:13 then you can put it aside.
46:18 You understand?
46:20 If we don’t find the cause,
46:23 but merely accept an explanation
which is not the actual cause,
46:30 then we go on skipping along,
picking up here and there.
46:38 So we are together
going to find out for ourselves,
46:44 not the speaker tells you
and then you play with it,
46:50 but for oneself one finds out.
47:00 The speaker may explain, go into it,
47:06 as he has done on several occasions.
47:10 He has been doing this
for eighty years.
47:16 So it is not a game with him,
47:20 it is not a habit, or senility.
47:25 Ah, it is raining!
47:29 Or hail.
47:36 Please, come in,
come inside, sirs.
47:49 There, it has gone.
47:53 I don’t know if you noticed
this morning, early,
47:57 there wasn’t a single cloud
in the sky.
48:03 But we are in Britain!
48:08 So close to the Atlantic.
48:21 If one can discover the cause,
48:28 the raison d’etre,
the root of it,
48:35 then either it is possible
to unroot it
48:42 and let it die, wither away,
48:46 or you have not,
one has not discovered for oneself.
49:09 Rains are blessed things
in certain parts of the world,
49:16 they pray, they long for rains.
49:21 Here it is perpetual!
49:28 So the cause of anything,
49:31 the cause of a headache,
the cause of a cancer
49:35 – they haven’t discovered it yet,
but they will probably –
49:39 the cause of senility,
49:43 the cause of fear,
49:46 not a particular form of fear,
but the root of fear.
49:52 If one can discover the cause,
the effect has no meaning,
49:57 then the cause will die.
50:02 That is what we are going
to find out together:
50:05 what is the cause of thought,
50:12 thought being associated
with remembrance,
50:18 with memories,
50:23 the images that thought has
built together, put together.
50:32 What is the cause of all this?
50:48 It appears to the speaker
50:54 – please, don’t accept it,
this is a deliberation.
51:03 It took three days to elect a pope,
51:10 and we don’t have
to take three days.
51:16 What is the cause of this?
51:19 Is it experience?
51:26 Is it the experience
that gives knowledge?
51:36 And the knowledge is stored up
in the brain as memory
51:44 and that memory
reacts as thinking?
51:51 Is all thinking based on that,
is it so simple as that?
52:07 If thinking is based on familiarity,
52:14 thinking based on memories
52:19 – of course, if you had no memory,
you wouldn’t think – right?
52:26 Let’s be very, very simple.
52:30 Because the very simplicity is the –
52:40 It is very subtle:
52:41 the more simple you are,
the greater the subtlety,
52:47 not in clothes,
I don’t mean that,
52:50 putting on some kind of silly robe
52:52 or having a garland
round your neck, and all that.
52:55 That is not simplicity.
52:59 To have a very clear, sensitive,
observing brain,
53:07 watchful, not frightened.
We will go into fear presently.
53:19 Forgive me!
53:27 So is thinking based on experience,
53:35 knowledge, memory, thought?
53:42 So thinking is always
based on knowledge.
53:48 The more knowledge you have
the more you think.
53:54 Science is adding every day
more and more and more – right?
54:03 It began with a simple club,
54:08 then it became the archery,
54:15 then it became the gun,
54:18 then the ultimate is the atom bomb.
54:23 All that is based
on accumulated knowledge – right?
54:28 Step by step,
or a sudden jump,
54:32 but still within the field
of knowledge.
54:39 So thinking is essentially,
however simple it may sound,
54:45 based on experience,
54:52 We are asking,
can that thinking stop?
55:06 Otherwise we are caught in this.
55:12 That means: can there be
55:16 a state without a single memory?
55:24 A single thought?
55:34 And the relationship
of time to thought
55:40 and the relationship
between man and woman,
55:46 the relationship of husband, wife,
55:50 children, girlfriend, and so on,
55:56 the relationship, the closeness,
the feeling for each other,
56:05 is that based on thought?
56:11 Please, we are asking this question.
56:16 The question itself is important,
not the answer.
56:25 So relationship,
thought and time.
56:31 Right?
56:33 I am married to you,
56:39 for various reasons
– sexual attraction,
56:42 dependence, companionship,
and all the rest of it.
56:52 And as we live for a day
with each other,
56:55 or 10 or 15, or 100 years,
56:59 we get used to each other.
57:03 We have built up the memories,
the images about each other.
57:09 This is obvious, isn’t it?
57:14 And that memory, those images,
are the realities,
57:19 not the woman or the man
or the children, or...
57:23 The reality is the image
that I have built about her
57:29 and she has built
an image about me.
57:34 These images are the realities,
57:38 functional realities,
57:42 but not actual relationship.
57:46 So thought is the basis of our life:
57:56 business, working in the mines,
or in a laboratory,
58:04 and so on, so on.
58:07 All the things that the priests
have put together:
58:12 the rituals, the beliefs,
the wafers,
58:15 and all the things that are
in the temples and mosques,
58:20 all put together by thought.
58:25 And thought, therefore,
being based on knowledge,
58:30 is everlastingly limited, partial.
58:37 There is no complete thought,
it is impossible.
58:47 Right?
58:52 So if there is not
recognition of the fact
58:55 that thought
is completely limited
59:07 – your worship, your prayer,
your belonging to this guru or that,
59:12 for God’s sake,
all this is so terribly trivial.
59:20 Don’t get angry, please, with me.
59:28 So if thought is limited
– and obviously it is –
59:34 you may think of the unlimited
but it is still limited.
59:39 You may think of the eternal,
and all that,
59:43 it is still put together
by thought.
59:50 And we are saying:
59:52 can that thought, time,
come to an end?
1:00:00 Probably you have
never asked this question,
1:00:08 and you are faced
with that question,
1:00:15 and you can’t answer it
1:00:16 because you haven’t
delved into yourselves,
1:00:21 deeply,
1:00:23 examined, looking, observing,
which is different from analysis,
1:00:29 just observing the deep valleys
of one’s own life and brain.
1:00:39 From that we should go and enquire
into what is fear.
1:00:50 Is fear related to time and thought?
1:00:55 What is fear?
1:00:59 Fear of being ill.
1:01:07 We have all been ill – haven’t we? –
at one time or another.
1:01:13 The earth is crowded
with doctors and pills.
1:01:21 We have all been ill.
1:01:23 What is the value or
significance of illness,
1:01:29 of which you are so frightened?
1:01:32 Please.
1:01:35 What is the significance
of being ill?
1:01:42 Has it any meaning at all?
1:01:51 Or when fear interferes
with illness,
1:01:56 do you learn anything at all?
1:02:05 Or can one look at that illness
quite objectively,
1:02:13 not immediately identify oneself
with that pain, that illness,
1:02:20 and then battle with it,
1:02:23 wanting to be healthy,
and so on?
1:02:29 So fear of being ill,
1:02:34 if one allows illness not to the
extreme point of terminal illness,
1:02:42 then it has a great significance;
1:02:46 it indicates a great deal,
1:02:50 it opens the door to many things.
1:02:57 But when there is fear,
all the doors are shut tight.
1:03:04 And we are now enquiring also:
what is fear?
1:03:11 Fear of losing pleasure,
1:03:15 fear of tomorrow, fear of darkness,
1:03:20 fear of one’s husband or wife,
1:03:25 fear of your gurus
1:03:28 – of course, otherwise
you wouldn’t follow them –
1:03:37 fear of not having
his peculiar enlightenment.
1:03:43 Think of it
– a guru having enlightenment!
1:03:51 Fear of so many things:
1:03:58 neighbour, war, the terrorists,
1:04:03 and all the things that the priests
have put together for 2,000 years,
1:04:08 in Christianity,
1:04:11 and all the things that
ancient India has put together,
1:04:16 three to five thousand years.
1:04:22 There are all kinds of extraordinary
traditions in India,
1:04:26 I won’t go into it now.
1:04:31 They are really quite extraordinary,
some of them.
1:04:37 So there is the fear
of heaven and hell,
1:04:41 fear of the most
trivial things of our life.
1:04:47 So we are going together
to look at the cause of fear.
1:04:55 As we said, if one can discover
for oneself the cause,
1:05:04 then you can deal with the cause.
1:05:11 Then you can end the cause,
1:05:14 if you observe very carefully
the cause,
1:05:19 then that very cause
comes to an end.
1:05:23 You don’t have to do anything
about it, just to observe the cause,
1:05:29 as you observe something external,
1:05:36 as you heard the rain on the canvas
a few minutes ago,
1:05:42 you hear it,
1:05:44 and if you hear it quietly,
1:05:47 it tells you something,
it has its own music.
1:05:55 So what is the cause of fear?
1:06:02 Fear of illness, fear of death,
fear of a hundred little things.
1:06:12 fear inhibits freedom.
1:06:19 As long as there is any
particle of fear about anything
1:06:25 there is no freedom.
1:06:29 It is not to be sought
in some other place,
1:06:33 though the pastures may
be greener across the field,
1:06:44 but the multiplication of this fear
is growing more and more on earth,
1:06:55 and sitting down here seriously
and considering together,
1:07:04 taking together
what is the causation of fear,
1:07:09 then we can go into it,
1:07:10 if you are serious, concerned,
with the ending of fear.
1:07:17 First, we must deal
with the psychological fears,
1:07:22 not the external fears,
that comes later.
1:07:29 If the psychological fears
are ended completely,
1:07:34 then you will deal with physical
fears entirely differently,
1:07:41 not the other way round.
1:07:47 It is so obvious, isn’t it?
1:07:50 – that we want to be
fearless outwardly,
1:07:56 therefore we divide the countries,
beliefs, dogmas,
1:08:01 and all that childish business.
1:08:06 But if we begin to see
the root of fear,
1:08:12 psychologically, inwardly,
1:08:16 not as separate person
with my fears,
1:08:24 but fear as a whole,
1:08:30 because every human being
on this earth goes through fear.
1:08:36 Even the gurus,
even the priests,
1:08:41 even the highest authority
in Christendom,
1:08:45 they have all fears.
1:08:49 All over the world every
human being has fear of death,
1:08:57 of lacking love and
oh, dozens and dozens of fears.
1:09:04 And because we have fears
we are not ever free,
1:09:10 so it behoves us
to examine very closely,
1:09:15 not analytically,
1:09:17 because then you separate
the analyser and the analysed,
1:09:21 then conflict begins.
1:09:26 Where there is division
there must be conflict.
1:09:31 That’s a natural, eternal law.
1:09:37 Look what is happening
1:09:41 with the miners and
those who own the mines,
1:09:45 the separate countries, like
England, France, Germany, Russia,
1:09:50 fighting, fighting, fighting;
1:09:53 the Arab and the Jew
1:09:55 – you know, sirs, don’t you? –
this is so obvious.
1:10:00 So not to belong to any country.
1:10:06 Of course, you have
to have a passport.
1:10:11 The speaker has an Indian passport
1:10:16 but he is not an Indian.
1:10:18 They have given him
a diplomatic passport,
1:10:22 but he has put that diplomatic
where it belongs.
1:10:35 So, fear is common to all of us,
1:10:38 like pain, like anxiety,
like sorrow,
1:10:47 uncertainty, the demand for power,
position, prestige;
1:10:55 every human being
has this seed of fear.
1:11:05 We are not talking
about a particular fear,
1:11:11 but when one grasps the whole
content of fear, the root of it,
1:11:20 then you can deal
with the particular,
1:11:22 that becomes utterly unnecessary.
1:11:29 So what is the root of fear?
1:11:39 Please, don’t wait
for the speaker to explain.
1:11:48 The root of it, because it is in us,
1:11:52 not in heaven
or in the priests,
1:11:54 or in all the things
put together by thought of man.
1:12:07 Is it time?
1:12:12 Is it thought?
1:12:17 Is it some unknown factor?
1:12:25 If it is an unknown factor,
1:12:27 that man is cursed with this fact
1:12:33 which has existed for man for
two million years or more or less,
1:12:40 and that long evolution
has not solved this problem,
1:12:47 he has escaped from it,
1:12:50 worshipping gods, following
somebody, all that business.
1:12:57 So can we, this morning,
1:13:00 sitting under this marquee,
deliberating together,
1:13:07 find out the cause and end it?
1:13:11 End it now,
not the day after tomorrow.
1:13:16 If you end it now,
1:13:17 you are an amazingly free man,
or woman, or whatever it is.
1:13:24 You are then really free.
1:13:27 And that freedom alone
can open the door to truth.
1:13:36 So we are asking
what is the root of it.
1:13:42 Is it thought?
1:13:44 Is it time?
1:13:49 Don’t, please, accept a thing
that the speaker says,
1:13:55 and don’t follow his words,
or his gestures, or his clothes,
1:14:02 go into it.
1:14:06 It is necessary to have passion,
1:14:13 to have that tremendous energy
1:14:18 to discover anything,
1:14:23 not just acceptance,
and all that,
1:14:29 and handing over yourself
to somebody.
1:14:35 It is nothing to do
with all that immature stuff.
1:14:42 Because it is a very
serious question.
1:14:48 So is thought and time
1:14:57 Or is time-thought,
which is one, not separate,
1:15:02 is that the root of it?
1:15:15 It is the root of it, isn’t it?
1:15:20 I am not –
if one is afraid of death,
1:15:26 that fear of ending
1:15:31 which we will go into
another time,
1:15:35 if that fear of ending takes place,
1:15:37 then one is frightened
with the known.
1:15:42 So is thinking, thinking, the root,
1:15:47 which is time,
is that the root of it? Of course.
1:15:51 It is obvious
if one points it out.
1:15:59 If we did not think
and there was no time,
1:16:05 there is no death, no fear.
1:16:13 So the question arises:
1:16:18 can thought-time stop?
1:16:24 Only then there is the end to fear.
1:16:28 But one has to see it for oneself,
not take it from another.
1:16:37 We are not beggars.
1:16:42 Nobody is giving or taking.
1:16:50 Nobody is stretching his hand out
to you to move.
1:16:57 You have to have this energy,
1:17:01 and that energy
has its own capacity.
1:17:09 So the speaker is saying,
1:17:12 which you don’t have
to accept or reject,
1:17:17 just observe him saying that fear
can end psychologically completely,
1:17:24 wholly,
1:17:26 when there is no thinking and time.
1:17:34 That question itself,
to find out the cause of fear,
1:17:42 and finding it out for oneself,
1:17:46 hold that cause,
1:17:50 stay with it,
1:17:57 then the very staying
has its own energy.
1:18:04 But if you run away, then it is
like playing a game with yourself.
1:18:12 So is it possible
to end this fear now,
1:18:18 psychologically so completely,
1:18:23 so that you are a free man?
1:18:32 And we will talk about other things,
like pleasure, sorrow,
1:18:38 death and meditation,
religion, and so on.
1:18:43 But if fear doesn’t come
to an end completely,
1:18:48 the other things
are meaningless.
1:18:53 You may sit in meditation,
put on special robes,
1:18:59 follow some person
1:19:01 – all that has no meaning.
1:19:06 What has meaning is
the ending of fear.
1:19:14 And when you discover the cause,
like thought and time,
1:19:18 remain with it,
hold it, stay with it,
1:19:21 don’t let it escape from your hands.
1:19:28 Then the very observation of that
1:19:31 is the ending of
that psychological fear,
1:19:34 in which there is
no attachment to anything.
1:19:39 I am sorry
to have talked so long.
1:20:02 May we get up?