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CL68TYP2 - Thought is the cause of fear
Claremont, California - 10 November 1968
Students Talk 2



0:00 This is J. Krishnamurti second talk with students at Claremont Colleges, 1968.
0:10 Krishnamurti: We shall continue with what we were talking about the last time we met here.
0:21 We were talking over together the question of violence, how it has pervaded all our lives, from childhood till we die.
0:38 This violence, this aggression, this brutality exists throughout the world, not only in individual lives as hatred, twisted forms of loyalty, but also outwardly we have accepted war as the way of life.
1:18 One is quite familiar with all this, how violence arises from rights of property, and sexual rights, and other forms of ideological acceptances.
1:42 One sees this very clearly, though religions throughout the world have said don’t kill, be compassionate, considerate, and so on.
2:04 But organised religion has no meaning whatsoever, and it has never had.
2:11 And we are confronted with this issue, the issue of violence, and whether it is at all possible for human beings, not only in their personal relationship but also in their relationship to society – this is not a rhetorical question nor an intellectual one, this is an actual problem that confronts each one of us, both psychologically, inwardly, inside the skin as it were, and also outwardly – in the business life, in every form of activity there is this aggressive spirit with its engendering hatred, animosity, and so on – and we were asking whether it is at all possible, not only at the conscious level but also at the deeper levels of the mind, whether this violence could be completely and totally eradicated so that we can live at peace with each other, without the national division, without the religious separation, the dogma, the belief, the theories, and so on, the ideologies.
4:20 And, as we said the last time we met here, we shall approach this problem again, differently.
4:38 One of our major issues is that though we have plenty of energy, apparently we lack energy, the drive, the enthusiasm, the vitality, to bring about a change in ourselves.
5:10 Because after all, knowing oneself is the most important thing.
5:17 That is the basis of all action. If we do not know ourselves – not according to any specialist but studying ourselves, learning about ourselves, to go deeply in that meditative spirit within ourselves, there is no foundation, then all action becomes fragmentary, contradictory, opposing each other.
5:57 And out of this contradiction arises conflict, and it is this conflict which each one of us goes through.
6:14 Everything we do and touch and think about breeds conflict, struggle.
6:25 And this conflict, in various forms, does waste energy.
6:39 And this energy, not wasted, is necessary to bring about a radical revolution psychologically in ourselves.
6:55 And therefore that implies no conflict whatsoever within oneself; which does not mean mere contentment, vegetation, a cow-like existence.
7:08 On the contrary, where there is great deal of energy not used for mischievous purposes, as we do now, that energy is the transforming element in knowing ourselves.
7:37 Because though the ancient Greeks and the Hindus and the Buddhists have said know yourself, very few people have really gone into themselves to find out for themselves.
8:04 To find out, to learn about themselves, no authority is necessary – the authority of the specialist, or of the Church, or of any saviour or master.
8:24 All that one has to do, if one is at all serious, earnest, is to observe, not only critically but observe with a mind that is free to learn.
8:49 [Sound of baby] [Laughs] Who shall have the voice?
9:01 [Laughter] You know, in India, where we speak, there are about two or three or four thousand people, in open space.
9:21 They bring their children, there are students – every form of humanity comes there.
9:32 They don’t understand English, most of them, but it is considered worthwhile, worthy of merit to attend a religious meeting.
9:46 So there is great deal of noise, and the crows and the birds take part in it.
9:55 Everybody shares in this kind of reunion, not only the birds, children, but those who have little knowledge of anything.
10:14 But it is good to attend such a gathering, though one doesn’t understand very much.
10:23 But here, where English is spoken and understood, it is worthwhile, and I think it’s quite significant that children and those who are aged, and in-between, should come together to discuss, to talk over intimately, seriously, the problems that confront each one of us.
11:06 But we are not sufficiently serious, we are prejudiced, we have come to certain conclusions which prevent further examination.
11:26 Our experiences act as a barrier, as our knowledge does.
11:33 So if we could listen this afternoon with that quality of mind that is both earnest and deeply enquiring, then we shall not be listening to mere words or gather a few set of ideas to carry away, but rather in this communication with ourselves we shall penetrate deeply and learn about ourselves.
12:28 And after all, that is the intention of this meeting.
12:36 Not to be told what to do or what to think, which is too immature and childish; not to create another authority, another guru, and all those absurdities, but rather to go deeply into ourselves and discover ourselves.
13:02 Not by asking questions: who am I, and all that, but actually as you observe your face in the mirror, to observe oneself in action, in word, in gesture – how you look at a tree, the clouds and the birds and your neighbour and your wife, and your husband.
13:29 So through observation one begins to discover what one is, because one is never static.
13:42 There is nothing permanent in one, though the theologians and the so-called godly people assert that there is some permanent entity – which is again an imagination, an idea.
14:04 But if we could freely, joyfully go into this whole question whether the human mind which has lived for millions of years, heavily conditioned through thousand experiences, accepting thousand ideas and ideologies, so heavily conditioned – whether such a mind can go, enquire into itself and find out whether it can be completely and utterly free of this violence.
14:56 And, as we said, we shall approach this question of violence differently.
15:12 There must be violence, aggression, anger, hatred, as long as there is fear.
15:25 And most human beings are afraid, not only outwardly but also inwardly.
15:40 Really it is one movement, the outer and the inner; they are not two separate different movements.
15:53 So in understanding the inner fears, their nature, the design and the structure of fear, then perhaps we shall bring about a different society, a different culture.
16:13 Because the present society is corrupt; its morality is immoral.
16:23 So, we have to find out, not ideologically, not intellectually as a kind of game, but actually find out for ourselves whether it is at all possible to be free of this fear.
16:51 There are various forms of fear – which we can’t possibly go into; there are too many forms of fear – there is fear of darkness, fear of losing a job, fear of husband, wife, children, fear of something that you have done of which you are afraid of, ashamed of, or the fear that you may lose that what you have, and so on and on and on – the fear of not being loved, fear of loneliness, fear of death – so many forms of fear.
17:28 Unless we understand fear, the central issue of fear, we live in darkness.
17:40 And out of this darkness of fear there is aggression, brutality, competition, envy.
17:56 So, what is fear? Not the forms of fear, not how fear is observed, but the actual state of fear.
18:19 What causes fear? Please, as we said, the speaker is not an analyst, he is not analysing en masse.
18:37 We are not concerned with analysis at all, because as we’ll see presently, analysis is a waste of time.
18:57 Analysis admits the analyser and the thing analysed.
19:05 And the analyser himself is the analysed; he cannot possibly separate himself from the thing analysed.
19:21 And when one observes this phenomena of analysis, one sees what a dreadful waste of time it is.
19:32 You may indulge in it as a kind of game, a rich man’s fancy, if you want to enjoy the flattery and the entertainment of it all, but to eradicate, to go beyond the structure and the nature of fear, one must come to it directly, not through analytical processes, not through the intellectual concept or design or idea.
20:15 If one would understand something, specially a living thing, you must observe it with a living mind, not with dead knowledge, not with something that you’ve already learned.
20:32 So that’s what we are going to do, if we may this afternoon. And in listening, you are not listening to the speaker at all, because the speaker is of no importance whatsoever.
20:49 He’s as important as the telephone.
20:56 What is important is what the telephone says.
21:06 So, observe through the words of the speaker your own mind.
21:27 Observe yourself. Use the speaker as a mirror so that you, as a human being, so heavily conditioned in sorrow, in travail, begin to understand yourself.
21:52 And out of this understanding there comes a totally different kind of action.
22:00 So we are going to talk over together, not as a pupil and a teacher, as a guru and a disciple, but as two people concerned with an immense problem of existence, of everyday life.
22:28 Because if we don’t lay the foundation, sane, healthy, decent, righteous foundation, you cannot go very far.
22:43 And without that foundation, you cannot possibly meditate or find out what truth is.
22:51 And to lay that foundation for ourselves, so that we become a light to ourselves, we must understand fear.
23:08 What is fear?
23:15 Not how to overcome it. You know, anything that we overcome has to be overcome again. I do not know if you have not noticed it. If you have conquered something, it doesn’t matter, your enemy, outwardly or inwardly, you have to re-conquer it again.
23:38 So we are not trying to overcome fear or suppress fear or translate fear into a different kind of quality.
23:55 We are trying to understand what fear is actually, as it is, how it comes into being.
24:09 What is fear? That is, fear of tomorrow, fear of yesterday, fear of not being, fear of not becoming, fear of what has been.
24:33 Please follow this a little bit. That is, fear is time.
24:45 If there is no tomorrow, and if there is no yesterday, and you have to do, you’re challenged, and there is some crisis, you act instantly, because there is no tomorrow, no yesterday.
25:02 The becoming, and the not being, what has happened, what may happen, all these breed fear.
25:14 That is, thinking about the past, thinking about what might happen tomorrow.
25:33 You don’t think what might happen now – what is happening now you can’t think about.
25:41 You can only think about the past or the future, not what is actually happening – there thought cannot enter because action is immediate.
25:59 It’s only when that action is over, then you have what it might have been, what it should be.
26:15 So, thought is the cause of fear.
26:25 Thinking about tomorrow, I might lose my job, thinking about the past; I had pain and it might occur again.
26:45 Please, observe your own mind and heart. Go into it yourself, you will see how extraordinarily simple it becomes; and if you don’t do it then it becomes very complex, then it has no meaning whatsoever.
27:04 So thought breeds fear.
27:11 I might not be successful. I am no good. I might have done this. The regret, the hope, the despair.
27:29 Thinking about one’s loneliness, thinking about that one is not loved, and wanting to be loved, and so on.
27:41 So thought engenders fear, of what one has done, which might be exposed by somebody, or holding on to something which you think is important, and afraid to lose it, and so on and on and on.
28:09 So thought is the source of fear, as thought is the source of pleasure.
28:27 Thought, thinking about something which has given you pleasure, thinking about it is nourishing pleasure, giving substance to pleasure.
28:48 The enjoyment of that sunset yesterday, or the light of the early morning on those hills, the beauty, the loveliness, the quietness, the sound of the quail – when you see it, in that moment there is no thought, there is complete perception, a total awareness of that beauty.
29:24 But when you begin to think and say, ‘I must continue that pleasure, that beauty, I must go back to it,’ thinking about it causes pleasure.
29:38 Not at the moment you look. So thought breeds both fear and pleasure.
29:53 That’s again an obvious psychological fact.
30:04 Intellectually we accept that, but that acceptance has no value because pleasure has in it the seed of fear.
30:18 So pleasure is fear. Please, watch this very carefully.
30:31 We are not saying that you must suppress pleasure, that you must not have pleasure.
30:38 All the religious people throughout the world have said sexual pleasure or pleasure in any form must be denied.
30:50 We are not saying that. A religious man is one who is not denying but observing, learning, never suppressing – into which we shall go later if we have time.
31:14 So, thinking about something, of what might happen or what has happened, brings fear – fear of death, postponed for some years, but there it is.
31:42 Thinking about it, as you would think about losing a job, or what one has done in the past, which one might be ashamed of, which others might use for their own hatred and destruction, or thinking about the pleasure, the image of it that one has built through sex, the pleasure of it, the image of it.
32:16 So thought breeds both fear and pleasure.
32:25 So then the question arises: is it possible to live everyday life without thought interfering?
32:52 It is not such a crazy question as you think. It’s a very important question because man has worshipped thought as though it was the most marvellous thing.
33:11 He has worshipped the intellect – all the intellectual books, theories, the theologians with their concepts about God, about what the right kind of life should be, and all the theologians throughout the world are like those people who are tied to a stick with a tether, and they can’t go beyond that tether, and so whatever their thinking is, it is conditioned, limited, and their gods, their rituals, their dogmas are limited, no meaning whatsoever, because they are conditioned by propaganda of two thousand years or ten thousand years.
34:15 So, man has worshipped thought.
34:23 Look at all the books man has written – thought.
34:31 And, what is thought, what significance has thought?
34:39 I know many people have said kill the mind. You can’t kill it. You can’t drop thought as though some garment you drop. You have to understand this extraordinary complex nature of thinking – not by studying books, not being lectured about thought, but understanding your own thinking, why you think at all, what is the origin of thinking, when is thought necessary, and when is it not necessary, when is it an impediment, and when is it a necessity, utility?
35:41 So unless you for yourself find out, not according to the speaker or according to any authority.
35:55 You know, the world is becoming more and more authoritarian, not only politically but religiously and psychologically.
36:07 Of course there must be a certain kind of authority in technological knowledge, but to have religious authority and psychological authority is an abomination.
36:25 Man then is never free, can never be free; and freedom is absolutely necessary.
36:36 And how can a mind that is afraid be free? How can a mind that is clouded by this perpetual thinking, chattering, how can such a mind be free to enquire, to live, to look, to have the ecstasy which is not pleasure?
37:03 So what is thought? And, can thought come to an end at a certain level and at other levels thought function rationally, clearly, objectively, non-emotionally, not personally?
37:38 That is, knowledge is necessary – about the universe, about – knowledge.
37:55 And as one observes, thought breeds fear as well as pleasure.
38:05 And one asks can this thought come to an end?
38:16 So one has to find out, again completely for oneself, so that you are no longer a second-hand human being, which we are now, but discover for ourselves.
38:41 So what is thought? One can see that very simply. Thought is the response of memory.
38:55 You ask... someone asks you a familiar question and you reply immediately.
39:07 Someone asks you a little more complex question, you take time before the answer.
39:16 In that interval between the question and the answer memory is in operation, and out of that comes the answer, and so on.
39:34 So thinking is the response of your memory, and memory is the storehouse of vast experience, both the conscious as well as the unconscious.
39:52 That is, the unconscious is the storehouse of your racial memory, tradition – Christian, Hindu, Buddhist, all the accumulation of thousand years there, hidden.
40:12 And the conscious mind is the storehouse of knowledge that you have learned.
40:20 So there it is. There is this whole bundle, this whole structure of memory, and that conditions, and from that conditioning there is a response.
40:40 If you are conditioned as a Republican or a Democrat, as a communist, you respond according to your memory. If you are a Christian, you have been brought up with a great deal of propaganda and insistence and everyday repetition and rituals, you will respond to it, according to your memory, conditioning – and so with the Hindu, and so on.
41:06 So thought is the response of the brain cells which have accumulated knowledge, as experience.
41:22 And, since thought breeds fear, thought has separated – please do follow a little bit, this, it may be a little complex, but it isn’t, it’s only verbally complex – thought has divided itself as the thinker and the thought.
41:52 The thinker says, ‘I am afraid.’ The ‘I’ is separated from the thing of which he is afraid, the fear itself.
42:16 So in this there is duality: the observer, the thinker, the experiencer, and the thing experienced, the thought and the observed – there is a division.
42:38 This duality, this division is the cause of effort, is the source from which all effort springs.
42:51 Am I making myself clear?
42:59 There is duality, apart from the obvious duality – black and white, man or woman, child, and so on.
43:11 But there is psychological duality, inwardly, as the observer and the observed, the one who experiences and the thing experienced.
43:26 In this division, in which time is involved, in which space is concerned, in that division is the whole process of conflict.
43:44 You can observe it in yourself.
43:51 You are violent – that’s the fact – and you have the ideological concept of non-violence – so you have duality.
44:03 And your thought, the observer says, ‘I must become non-violent.’ The becoming non-violent is conflict, and which is a waste of energy.
44:24 But to be totally aware of that violence without non-violence, the idea, then you can deal with it immediately.
44:36 So in the same way, one must observe this dualistic process in one – the division, the ‘I’ and the ‘not I’, the observer and the observed, and so on.
45:01 And this division has taken place through thought – thought that says, ‘I am dissatisfied with ‘what is’, and I’m satisfied only with ‘what should be’,’ thought which has looked on that experience as pleasure says, ‘I must repeat that pleasure.’ So there is a dualistic process in us, a contradictory process.
45:39 This contradictory process is a waste of energy. So one asks – and I hope you are asking this, not I, not the speaker – one asks: why this division, why this constant effort between ‘what is’ and ‘what should be’?
46:13 And is it possible to eliminate totally the ‘what should be’, the ideal?
46:23 Which is the future, and the ‘what has been’ the past, from which the future is built.
46:38 So, is there the observer at all, except as thought separating itself as the observer and the observed?
46:59 Right, are you...? Can I go on? Right. [Laughs] Sorry, I’m not asking for your approval.
47:18 I’m just stating a fact. Either you can look at it and discard it, or you can look at it and go into it very deeply.
47:40 So we ask, is there the observer at all? And as long as there is the observer there must be division, and hence conflict. Right? And the observer is always the past.
48:05 The observer is not new.
48:12 The thing he observes may be new, but he translates it in terms of the past.
48:20 So thought is never new. Thought can never be free. Thought is always old. So when you worship thought, you are worshipping something that is dead.
48:45 Thought is like the children of barren women.
48:54 And we, who are supposed to be great thinkers and so on, we live on the past, therefore we are dead human beings.
49:09 So, then the problem is: there is fear which thought has created, as there is pleasure which thought has bred.
49:24 So thought has created both. And there is fear, there is violence in us, and by merely considering it in terms of words or description does not end violence or fear.
49:53 So what is one to do? You’re following all this? I’m afraid. I’m afraid because I’m going to lose something or I have done something of which I’m afraid.
50:11 And I see how thought has bred this fear.
50:21 And if thought again suppresses itself, fear still exists.
50:28 Or if thought says, ‘I won’t think about it,’ it is there still.
50:37 That is to escape from it – please follow this slowly – to escape from it or to accept it or to deny it is still to be afraid; it’s still there.
50:56 So what is the next question? There it is, there is the state of fear.
51:08 Thought cannot be suppressed. That would be the highest form of neurotisism. So, what takes place when the observer is the observed?
51:32 You understand? When the observer, who is the past, who is the result of thought, as well as the thing observed which is fear, is the consequence of thought – both are the product of thought – the observer and the observed.
52:00 And whatever thought does, whatever it does – accept it, interfere with it, suppress it, sublimate it – whatever thought does with regard to this state of fear is to continue in different form, fear.
52:20 Right? Whatever thought does. Then what happens? When – please follow this – when thought realises that whatever it does with regard to this fear is to give nourishment to fear – that is, thought observing this whole process, learning intimately, not through somebody else, learning about it for itself, the nature and the structure of fear, which is thought, which is understanding itself, and out of this understanding what comes?
53:26 You understand? I’ve observed fear, which is thought, as I’ve observed pleasure.
53:48 The observer is the observed, because thought has separated the observer and the thing observed.
53:57 So I see that, there is an understanding of that, a reality of it – not an intellectual concept but an actual reality.
54:10 And then what takes place?
54:21 The understanding is not intellectual, therefore it is the highest form of intelligence.
54:33 Now, to be intelligent means to be sensitive; to be sensitive to the whole structure of fear.
54:51 And I cannot be sensitive. There is no – not ‘I cannot’ – there is no sensitivity of fear with all its implication, if I run away, if I suppress it, and so on, so on, so on.
55:10 Therefore I must learn about fear and not run away.
55:19 And I can only learn about something when I’m intimately in contact with it.
55:28 And I can only be intimately in contact with it when I can look freely.
55:35 And this freedom is the highest form of sensitivity, not only physically but in the mind itself.
55:46 The brain itself becomes highly sensitive. So this understanding is intelligence, and it is this intelligence that is going to operate.
56:01 So, one discovers as long as there is this intelligence there is no fear.
56:10 Right? There is fear only when the intelligence is not operating.
56:26 It is necessary to understand this thing very, very deeply.
56:33 Not verbally, because as we said, the word is not the thing, and the description is never the described.
56:45 You can describe to a hungry man what food is, but the words and the description do not feed the hunger.
57:09 This intelligence with its highest form of sensitivity – physically to be sensitive, that implies a great deal, which we haven’t time to go into – and also to be highly sensitive psychologically, inwardly.
57:38 And from this intelligence there is the foundation of virtue.
57:46 I know most people spit on that word nowadays – virtue, humility, kindliness – it has lost all its meaning.
58:03 But without virtue there is no order – not political order, political disorder, economic upheavals – we are talking of something quite different, that is, order.
58:23 This order, which is virtue – not the virtue or the morality of society or of the Church, because the Church and the organised religions are immoral, because they are based on authority, they compromise with society, to them virtue is an ideal.
58:57 You cannot cultivate humility. So, order is virtue, and this virtue can only come about when we understand the whole negative process of disorder which is in ourselves, which is the contradiction, this division in ourselves which has been brought about by this whole process of thought.
59:38 Unless we understand this order and virtue and lay it deeply within ourselves, there is no possibility of going into this question of meditation, what love is, what truth is.
59:54 Right, sir. Perhaps now if you would, if we have time and inclination – it’s five o’clock – you might ask questions and talk things over together.
1:00:26 Questioner: Could you discuss the process of verbalisation inside that goes on when you observe?
1:00:37 K: Could you discuss the verbalisation that goes on within oneself when you observe.
1:00:45 Could you discuss this verbalisation that goes on when you want to look at something clearly.
1:00:59 Have you ever observed in yourself what kind of slaves we are to words, how slavish we are to verbalisation?
1:01:14 Why? That we cannot look at anything – the cloud, the bird, those lovely marvellous hills, your wife or husband, the neighbour, and so on – without verbalisation – why?
1:01:41 Why is it that we cannot look at anything without the image?
1:01:55 To understand this, we must go – I’m afraid again it’s rather a complex problem – why is it that we look at everything through images, which is the word?
1:02:15 Why do I look at my wife, or husband, or at my friend, with an image?
1:02:32 That is, you have – you, my wife or husband – have done great many things to me, told me great many things, annoyed me, insulted me, nagged me, and I have nagged you, bullied you, dominated you, possessed you, discarded you.
1:02:57 All these have been put together through time, through days, and which have become a memory.
1:03:08 And through this memory we look at each other. You have, if I may point out, a certain reputation about the speaker, unfortunately, and through that verbalisation, reputation, you look at the speaker, and therefore you are not looking at the speaker at all, you are looking through the image you have about the speaker.
1:03:42 The image is the word, the tradition, the idea. Now, can one look at something without the image?
1:03:56 Look at your wife, at the man across the valley, the man who has insulted you or flattered you – to look without the image.
1:04:10 It is only possible when you understand this nature of experience.
1:04:26 What is experience? May I go on, or are you too tired?
1:04:32 Q: Go on.
1:04:33 K: Are you also doing it with me or are you just…?
1:04:44 As we said, we must understand what is experience, because this accumulated experience is the building of images.
1:05:02 So what is experience? The word itself means ‘to go through something’, to go through, right through.
1:05:15 But we never do. You insult me – I’m taking the most simple form – you insult me, and that which is an experience, and that remains, leaves an imprint on my mind.
1:05:34 The memory that you have insulted me, therefore you are my enemy, I don’t like you; you have flattered me – ‘Ah, you’re my friend.’ And the image of flattery and the association of the flatterer remains, as with the insult.
1:06:11 Can I – please, follow this – can I at the moment of the insult and flattery go through with it completely so that that experience leaves no mark on the mind at all?
1:06:27 That is, when you insult me, I look at it, listen to it, listen to it totally, completely, objectively, without emotion, look at it as you look at that microphone.
1:06:52 Which means attending at the moment of insult.
1:07:00 Give my whole mind, heart to it to find out if what you say may have the truth in it.
1:07:08 And if it has not, what’s the point of holding on to it? This is not a theory. Because the mind is never free if there is any form of conceptual thinking, the image-building.
1:07:33 And in the same way, if you flatter me, say, ‘What a marvellous bird you are,’ ‘You are a great person,’ or, ‘You’re, oh, excellent – marvellous speech.’ And at that moment I listen, as you are saying it, not after, listen with my heart to find out why you are saying it, what value has it if you say I’m marvellous or not marvellous.
1:08:08 Then I’ve finished with both flattery and insult.
1:08:17 But it’s not as simple as that, because we like to live in a world of images; the pleasure of living in them, and the world of images of dislike.
1:08:43 So we live there, and so our mind, when you observe, is always chattering, verbalising.
1:08:55 You can never look at your wife or the mountain freely.
1:09:07 And it is only the innocent mind that can look. Yes, sir?
1:09:13 Q: How do we get rid of this separation, division in ourselves?
1:09:26 K: How can we get rid of this separation, division in ourselves.
1:09:41 How can we get rid of this separation, division in ourselves? First of all, if I may suggest, don’t get rid of anything.
1:09:59 Getting rid of something is to escape from it. You have to look at it, go into it. Now, there is this division in oneself – of like and dislike, hate and love, mine and not mine, you know, division – why?
1:10:31 Now here comes really quite an important point: do you discover anything, understand anything through analysis?
1:10:50 There is this problem, the problem which is division in ourselves, this contradiction of like and dislike, good and bad, and so on, so on, so on – there is this division and I want to understand it, I want to go into it, I want to see if it is possible for the mind to be completely non-fragmentary.
1:11:15 Now, shall I find out, shall it come about through analysis?
1:11:24 Please listen to all this carefully. Will the division come to an end through analysis? And the analysis implies the analyser, and therefore the analyser is different from the analysed.
1:11:45 In that there is a division.
1:11:52 Right? So – follow it up – so can this fragmentation within ourselves come to an end through thought, therefore through analysis?
1:12:05 Right? Are you following all this? Or does it come about, this ending of this fragmentation, when you have direct perception?
1:12:21 And you can only have direct perception when there is no condemnation of this division, when there is no evaluation, saying, ‘I must be in a state in which there is no division at all.
1:12:43 I must achieve this harmony.’ You can’t achieve harmony.
1:12:50 As long as there is the division between you and harmony as an idea, that division brought about by thought, dividing, breeds further division.
1:13:08 Look, sir, man has said from ancient of times that there is God and there is man – this everlasting division.
1:13:28 And so man has said God isn’t over there, it’s in you – later on that came about.
1:13:38 And yet again there is division between you and the God inside you.
1:13:50 The God who was before in a stone, in a tree, in whatever, in a statue, all that, in the saviour and master, and so on, now is inside you, you are the God.
1:14:03 But your God says you must do this, that, the other thing, be harmonious, don’t hurt, be kind, love your neighbour.
1:14:15 But you can’t do that because there is division between you and your God inside you. And so thought is the entity that divides.
1:14:31 And through thought you hope, analysing you will come to this state of mind when there is no division at all.
1:14:40 You can’t do it. It can only come about when the mind understands this whole process completely, and completely quiet.
1:14:59 You understand? That word ‘understanding’ is very important.
1:15:11 Description doesn’t bring understanding. Finding out the causation doesn’t bring about understanding.
1:15:22 So what brings understanding, what is understanding? Have you ever noticed when your mind is quietly listening – not arguing, judging, criticising, evaluating, comparing – listening, when the mind is silent, quiet, then in that state understanding comes.
1:15:48 So here there is this division in ourselves, endless corridors of division.
1:16:01 And to be aware of it and not do anything, because anything you do is a division.
1:16:16 So complete negation is complete action.