ND62T6 - Laying the right foundation for meditation
New Delhi - 7 February 1962
Public Talk 6
Audio without subtitles on YouTube. Instead, the transcript from kfoundation.org is used.
Text-only version
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0:09
I
would
like
this
evening,
if
I
may,
to
go
into
the
question
of
meditation,
because
I
feel
that
without
understanding
and
knowing
the
full
implication
of
meditation,
the
religious
mind
about
which
we
have
been
talking
is
not
possible.
As
we
said
the
other
day,
the
religious
mind
contains
the
scientific
spirit;
but
the
scientific
mind
does
not
include
the
religious
spirit.
The scientific
mind
is
partial,
it
is
concerned
with
the
superficial;
but
the
religious
mind
is
concerned
with
the
totality
of
life.
1:25
Without
understanding
and
knowing
the
deep
implication
of
meditation,
it
is
not
at
all
possible
to
have
that
quality
of
mind
which
can
go
above
and
beyond
time.
But
before
I
go
into
that,
I
think
it
is
important
to
understand
the
nature
of
mediocrity.
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|
2:22
Mediocrity
is
of
the
petty
mind,
of
the
narrow
limited
mind.
The petty
mind
may
be,
and
is,
generally
concerned
with
the
immediate;
and
the
immediate
may
be
projected
into
the
future,
but
it
is
still
the
immediate.
The politicians,
though
they
may
be
concerned
about
the
future,
are
concerned
with
the
immediate
in
relation
to
the
future.
Most
of
us
are
also
concerned
with
the
immediate
-
the
short
view
instead
of
the
long
view
-
and
all
our
life
is
hedged
about
with
immediate
concerns.
Not
that
the
immediate
is
not
important;
but
if
the
immediate
becomes
all-important
and
the
long
view
has
been
totally
forgotten,
then
the
immediate
concern
of
bread
and
butter
the
way
to
live,
the
job,
the
husband
and
wife,
the
petty
thoughts,
the
shallow
attempts
-
this
limited,
narrow,
short
view
with
which
most
people
are
concerned,
does
lead
to
misery,
does
lead
to
sorrow
and
to
strife.
4:22
And
this
mediocrity
of
the
petty
mind
invariably
commits
itself
to
some
course
of
action,
to
some
form
of
belief,
to
some
dogma.
It is
the
nature
of
the
petty
mind
to
belong
to
something.
It is
the
nature
of
this
mediocrity
which
is
rampant
in
the
world
at
the
present
time,
to
be
concerned
out
of
proportion
with
society.
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5:22
And
if
I
may
point
out,
as
I
have
done
throughout
all
these
talks,
we
are
not
discussing
ideas,
we
are
not
verbalizing,
we
are
not
indulging
in
theory.
We are
dealing
with
actual
facts,
and
the
understanding
of
the
facts
is
the
only
problem.
As
we
said
the
other
day,
any
escape
or
running
away
from
the
facts
creates
the
problem.
When
we
talk
about
mediocrity
and
the
shallow
mind,
we
are
not
discussing
it
as
an
idea
-
something
to
be
broken
down
and
to
be
replaced
by
a
very
clever
mind
that
is
extraordinarily
active
and
has
immense
width
and
depth.
6:35
We are
just
showing
that
a
mediocre
mind
is
the
soil
in
which
sorrow
grows;
and
as
most
of
us
are
in
sorrow
of
some
kind
or
another,
without
breaking
down
the
walls
of
pettiness,
sorrow
will
invariably
continue.
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|
7:06
As
we
have
pointed
out
before,
listening
is
an
art
-
to
listen
not
only
to
what
is
being
said
but
also
to
everything
in
life,
to
the
birds,
to
the
incessant
chatter
of
children,
to
the
sound
of
a
flute
in
the
early
morning;
to
listen
without
interpretation,
without
comparison,
without
condemnation;
just
to
listen.
In
that
listening
you
will
discover
for
yourself,
if
you
do
so
listen
attentively,
how
your
mind
is
working.
though
the
speaker
is
describing,
you
are
observing
the
actual
state
of
your
mind,
of
your
own
thought
and
feeling.
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|
8:37
We are
not
indulging
in
ideas,
in
ideation
and
ideals.
A
man
who
is
concerned
with
facts
has
no
ideals
and
we
are
concerned
with
facts.
The fact
is
that
there
is
mediocrity,
pettiness
-
not
that
someone
else
is
petty
but
each
one
of
us
is
petty.
So
one
has
to
be
aware
of
it
oneself,
apply
it
to
oneself.
The highest
form
of
criticism
is
self-criticism,
but
we
do
not
criticize;
we
merely
see
and
avoid.
The critical
capacity
is
to
be
aware
of
the
total
implication.
As
we
are
talking
about
mediocrity,
pettiness,
shallowness,
please
be
aware
of
it,
in
yourself.
10:14
Merely
to
be
verbally
aware
of
it
is
of
no
value
at
all.
Verbally
being
aware
of
mediocrity
does
not
bring
about
a
change
in
the
mediocre
mind.
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|
10:35
The petty
mind
commits
itself
to
some
course
of
action
-
social
action,
economic
action,
political
action,
so-called
religious
action,
or
the
acquisition
of
knowledge.
The petty
mind
is
always
committing
itself;
it
is
always
belonging
to
something
-
and
the
desire
to
belong
is
a
psychological
phenomenon
of
an
intellectual
mind.
It belongs
to
the
Communist
Party
and
then
denies
it
later;
it
belongs
to
some
kind
of
dogmatic
religious
activity
which,
later,
it
denies.
You will
observe,
if
you
have
taken
note
of
it
in
the
world,
that
the
so-called
intellectual
people
subscribe,
either
in
groups
or
singly,
to
some
form
of
theory,
to
some
form
of
utopia,
to
some
committed
religiosity.
12:13
The desire
to
belong
is
the
desire
for
permanency.
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|
12:22
Please
follow
all
this,
because
we
are
enquiring
into
the
process
of
meditation,
and
this
is
part
of
that
meditation.
You all
belong
to
something.
You are
not
an
entity
-
alone,
integrated.
You are
put
together
by
society,
by
the
environmental
influences
which
compel
you
to
belong.
If
one
is
anxious
to
bring
about
a
change
in
the
world,
one
belongs
to
something.
All
of
us
do
belong
to
various
forms
of
beliefs,
dogmas,
and
activities,
because
in
belonging
we
not
only
expand
ourselves,
but
by
identifying
ourselves
with
the
thing
to
which
we
are
committed
we
feel
-
intellectually,
physically,
emotionally
-
acting
as
a
total
entity
in
a
world
that
is
disintegrating.
13:49
Without
understanding
the
urge,
to
commit
oneself
to
a
particular
course
of
action
-
whatever
it
be,
a
particular
thought,
a
particular
idea,
a
particular
aspect
of
technological
knowledge
or
to
belong
to
something,
is
surely
an
indication
of
pettiness.
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|
14:20
A
petty
mind
then
proceeds
to
enquire
into
the
immensity
of
life.
Having
committed
itself
to
something,
it
proceeds
to
enquire
from
that
commitment,
into
what
it
is
all
about.
Now,
we
have
to
find
out
what
is
meditation
which
is
really
a
most
marvellous
thing,
which
has
nothing
to
do
with
romanticism,
ideation,
speculation,
seeing
visions,
or
having
all
kinds
of
sensations
which
are
utterly
immature.
So,
this
urge
to
belong,
to
commit
oneself
to
a
method,
to
a
system,
must
be
understood.
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15:32
Most
of
us,
if
you
will
permit
me
to
say
so
without
any
disrespect,
are
mediocre;
even
the
most
talented
are
mediocre
because
their
talent
is
partial,
limited,
narrow.
A
gift
does
not
lift
you
out
of
mediocrity.
A
painter
may
paint
the
most
beautiful
pictures,
but
he
is
still
a
mediocre
person
when
he
hungers
after
fame,
recognition
by
society.
He
wants
to
be
rich,
known,
famous
-
which
all
indicate
a
petty,
shallow,
mediocre
mind
though
gifted
with
a
talent.
Most
of
us,
unfortunately,
have
neither
great
talents
nor
great
capacity
of
thought.
16:46
Perhaps
it
is
just
as
well,
because
when
we
are
eager
to
find
out,
to
search
out,
to
enquire,
the
man
who
has
committed
himself
to
something
refuses
to
enquire
into
anything
except
to
proceed
along
the
lines
he
has
chosen.
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|
17:15
So,
to
find
out
what
is
the
meditative
mind,
there
must
be
no
commitment
-
which
is
quite
a
difficult
thing;
because
you
may
be
committed
either
to
prayer,
to
a
repetition
of
words,
or
to
contemplate
upon
something;
or
because
you
may
be
committed
to
a
symbol.
Most
of
us
are
committed
to
symbols
-
not
to
reality
because
reality
is
much
too
dangerous,
much
too
destructive.
The petty
mind
cannot
contain
reality;
therefore,
it
seeks
symbols
and
has
committed
itself
to
symbols
-
the
symbol
of
the
Church,
of
Christianity;
the
symbol
of
the
Hindu;
the
symbol
of
the
Muslim
and
so
on.
18:46
The petty
mind
has
committed
itself
to
the
symbol,
the
word,
the
shadow,
the
unreal
-
not
to
the
fact
but
to
the
image
graven
by
the
mind
or
by
the
hand,
in
the
temple
or
in
the
mosque
or
in
the
church.
Please
observe
this
for
yourself,
see
it
yourself.
Being
committed,
then
you
proceed
to
meditate;
and
then
you
want
to
seek
methods,
systems,
to
arrive
at
what
you
think
is
the
permanent,
what
you
think
is
God,
what
you
think
is
a
most
extraordinary
vision.
What
you
think
is
conditioned
by
your
past,
by
the
society
in
which
you
live.
19:59
Of
course,
if
you
are
a
Christian,
you
have
extraordinary
visions
of
the
Christ,
and
you
project
that
vision.
If
you
are
a
Hindu,
you
have
your
own
images,
your
own
visions.
When
you
get
a
vision,
an
image,
projected,
that
gives
you
a certain
sensation;
and
you
call
that
meditation.
If
you
examine
this,
you
will
find
it
is
utterly
immature,
because
it
is
your
own
desire
seeking
fulfilment
in
an
unreality
which
has
no
basis
except
your
own
thought;
it
is
conditioned
by
the
past,
by
the
society
in
which
you
live,
by
the
experience
which
you
have
gathered
through
that
condition.
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20:54
So
meditation
is
not
seeking
visions
or
indulging
in
prayer.
Prayer
implies
supplication,
begging,
asking,
demanding.
When
do
you
demand?
When
do
you
seek?
When
do
you
search
out?
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21:26
You do
all
this
when
you
are
in
trouble,
when
you
are
in
pain,
when
you
are
in
misery,
when
you
are
in
conflict.
That
means,
you
want
comfort
-
not
the
comfort
which
you
get
at
home
-
,
you
want
psychological
comfort.
So
you
pray;
and
unfortunately,
psychologically
the
prayer
is
answered
because
you
do
find
comfort.
That
comfort
is
awakened,
has
formed
itself,
in
an
idea
which
you
have
projected,
in
an
idea
or
in
a
belief
or
in
a
dogma
in
which
you
take
shelter,
comfort.
It is
like
a
person
taking
shelter
in
a
storm
-
in
a
shelter
made
up
of
words,
ideas.
22:38
By
sticking
to
that,
by
holding
on
to
that,
by
having
committed
himself
to
that,
he
hopes
to
find
shelter;
but
that
shelter
is
merely
in
words,
not
in
reality,
not
in
something
that
has
substance.
And
with
that
most
of
us
are
satisfied.
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|
23:01
So,
meditation
is
not
prayer,
nor
the
desire
to
find
truth.
A
petty
mind
seeking
God
will
find
God
of
its
own
pettiness.
Do
you
understand,
sirs?
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|
23:31
If
I
have
a
petty
mind,
a
small,
narrow,
shallow
mind
full
of
ambition,
greed,
envy,
jealousy
of
another,
and
I
think
about
God,
my
God
is
equally
petty,
stupid;
and
with
that
stupidity
we
are
satisfied.
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|
23:59
Now,
we
are
enquiring
into
the
process
of
meditation.
To
enquire
you
must
first
deny,
you
must
negatively
approach
it
-
that
is,
you
must
be
aware
of
something
which
has
no
reality
except
a
projected
reality
of
one's
own
desire,
one's
own
fancy;
you
must
put
away
what
is
false.
So,
through
negative
thinking
we
are
going
to
find
out
what
is
the
positive.
But
negative
thinking
is
essential,
because
that
is
the
highest
form
of
thinking
-
not
positive
thinking.
Positive
thinking
is
an
imitative
process,
moving
from
the
known
to
the
known.
24:58
We will
never
find
the
unknown
if
we
merely
proceed
from
the
known
to
the
known
which
is
the
so-called
positive
process.
That
way,
you
will
never
find
out
for
yourself
what
is
real
meditation.
The things
that
have
been
put
forward
as
meditation
are
so
utterly
immature,
and
have
no
psychological
basis
at
all.
So,
if
you
are
serious
enough,
if
you
want
to
go
into
the
question
of
meditation
right
to
the
end
-
not
just
play
with
it
-
you
must
meditate
as
you
go
to
the
office,
as
you
breed
families,
as
you
beget
children.
25:54
There
must
be
meditation
because
it
breaks
down
the
wall
of
pettiness,
it
breaks
down
the
wall
of
respectability
and
imitation.
An
absolutely
free
mind
is
necessary
right
at
the
beginning,
not
at
the
end.
|
|
26:25
So,
negatively
we
are
thinking
out
what
is
meditation.
Meditation
is
not
contemplation
-
to
contemplate
is
to
think
about
an
idea,
to
contemplate
upon
something,
generally
on
a
symbol
or
on
a
phrase
which
one
has
read
in
the
so-called
sacred
books
-
which
are
not
sacred
at
all
but
are
just
books
like
any
others.
You pick
a
phrase
and
you
think
about
it;
and
that
you
call
contemplation.
You do
not
enquire
into
the
entity
that
contemplates.
That
entity
is
conditioned;
that
entity
is
petty,
narrow,
jealous.
27:14
And
that
entity
enquires,
contemplates
upon
something!
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|
27:19
So
meditation
is
not
prayer.
Meditation
is
not
contemplation.
Meditation
is
not
the
pursuit
of
a
particular
method
or
system.
The method
or
the
system
conditions
the
mind.
And
what
the
method
or
system
offers,
you
will
get,
but
what
you
get
will
be
a
dead
thing.
It is
like
having
a
dull,
stupid
mind
that
is
disciplined
through
a
system
and
refuses
to
think
any
more;
it
has
lost
all
pliability,
all
sensitivity;
it
is
no
longer
fresh.
So,
meditation
is
not
a
system
to
be
practised.
Meditation
is
not
a
process
of
disciplining
the
mind.
28:35
Please
follow
all
this
intellectually,
if
you
cannot
do
it
actually.
If
you
do
it
actually,
then
you
can
go
very
far.
I
am
going
to
go
very
far
into
it
this
evening
with
those
who
have
the
capacity
to
travel
light,
far,
freely.
|
|
29:02
So,
meditation
is
none
of
these
things,
nor
is
it
discipline.
What
does
discipline
imply?
Discipline
implies
conformity,
imitation,
adjustment
to
a
pattern,
to
an
idea,
to
an
ideal;
and
therefore
control
which
implies
suppression
-
this
does
not
mean
that
you
indulge
in
what
you
want
to
do.
You are
going
into
the
entire
machinery
of
discipline.
Where
there
is
suppression
there
is
contradiction;
where
there
is
contradiction
there
is
conflict
and
effort.
A
mind
that
makes
an
effort
to
achieve,
except
in
mechanical
things
-
to
achieve
what
it
calls
God,
to
achieve
a
purpose,
an
end
is
a
dead
mind.
30:13
For
meditation
you
want
an
extraordinarily
pliable
mind,
a
highly
sensitive
mind.
And
you
cannot
be
sensitive
if
you
are
committed,
if
you
are
caught
in
a
system
invented
by
man
through
his
fear.
|
|
30:46
Meditation
then
is
none
of
these
things.
But
you
must
lay
a
foundation
for
meditation.
As
meditation
is
none
of
these
things,
it
is
too
immature
even
to
think
about
the
obviously
psychological
tricks
that
we
have
played
upon
ourselves
through
the
centuries.
You must
lay
the
right
foundation.
The right
foundation
for
meditation
is:
not
to
be
ambitious,
not
to
have
envy,
not
to
accept
any
form
of
authority.
The laying
of
the
foundation
is
of
the
highest
importance,
because
without
that
you
cannot
build.
32:01
A
house
cannot
be
built
without
a
foundation;
it
topples
over.
To
be
without
ambition,
without
authority,
without
envy,
without
fear,
jealousy
and
all
that,
must
be
a
thing
that
must
be
seen
immediately,
and
not
cultivated
as
an
ideal
-
this
is
where
the
difficulty
lies.
|
|
32:38
The importance
of
laying
the
foundation
for
meditation
has
to
be
seen
immediately.
If
you
say,
`I will
lay
the
foundation'
you
introduce
the
factor
of
time.
Just
taking
one
brick
for
laying
the
foundation,
envy,
you
may
say,
`I will
not
be
envious,
because
intellectually
you
have
seen
that
it
is
not
profitable
and
that
it
involves
strain,
struggle,
pain.
But
mere
intellectual
acceptance
does
not
absolve
you
from
envy;
nor
your
saying,
`I will
use
an
ideal
in
order
to
get
rid
of
envy;
that
is
to
say,
I
will
not
be
envious',
will
absolve
you
because
that
`I will
not'
implies
time.
33:43
When
you
say,
`I shall
not
be
envious',
you
have
introduced
the
factor
of
time
-
that
is,
you
think
it
will
take
you
time
to
get
rid
of
envy,
and
you
say
that
in
a
few
years,
or
sometime
later,
you
will
get
rid
of
envy.
And
when
you
introduce
time,
the
continuity
of
envy
goes
on;
you
do
not
get
rid
of
it;
you
are
still
envious
when
you
say,
`Envy
should
not
be'.
Please
understand
this.
Envy
has
to
be
cut
immediately;
and
it
can
be
cut
immediately
only
when
you
`see'
the
thing,
when
you
`see'
envy.
|
|
34:47
As
I
said,
we
do
not
`see',
nor
do
we
listen.
We never
see
because
we
have
opinions
about
what
we
see.
When
you
are
envious
and
when
you
consider
envy,
you
justify
it,
because
the
whole
structure
of
society
is
based
on
envy
and
you
are
educated
to
be
envious;
and
you
say,
`How
am
I
to
live
in
this
world
without
envy?'
So
you
approach
the
fact,
which
is
envy,
by
having
an
opinion
about
it
already.
The word
`envy'
is
already
condemnatory,
and
so
you
approach
it
with
condemnation.
So,
to
see
envy,
you
have
to
be
free
of
the
word.
|
|
36:15
What
I
am
talking
about
is
not
complicated;
it
is
very
simple.
It is
really
extraordinarily
simple
if
you
listen,
if
you
try
even
intellectually
to
listen.
The word
is
not
the
thing.
The word
is
the
symbol.
We are
brought
up
in
symbols,
and
not
brought
up
in
actualities,
not
brought
up
with
what
is
the
fact.
Envy
is
not
a
thing
to
be
postponed.
Either
you
are
envious,
or
you
are
not
envious.
A
man
who
wants
to
meditate,
who
wants
to
go
into
this
question
of
meditation
very
profoundly,
has
no
time
to
postpone
envy.
37:21
Envy
has
to
cease
completely,
totally.
So
also
ambition
has
to
cease
totally,
because
a
man
who
is
ambitious
has
no
love.
Those
people
who
out
of
ambition
seek
position,
prestige
and
power,
have
no
love,
though
they
may
talk
about
peace,
about
brotherhood.
They
may
have
sympathy,
pity,
organizing
capacity
for
social
action;
but
they
have
no
love.
|
|
38:13
A
mind
which
is
envious,
which
is
comparing,
which
is
wanting,
seeking
power,
position,
authority
has
no
love.
One
may
read
about
love
in
the
Gita,
in
the
Upanishads
and
in
other
books;
but
love
does
not
come
through
books.
Love
comes
only
when
you
are
no
longer
envious,
when
you
are
no
longer
ambitious,
when
you
are
no
longer
seeking
power,
when
you
are
no
longer
a
slave
to
the
morality
of
society.
The morality
of
society
is
concerned
only
with
one
thing
which
is
sexual.
Society
is
not
concerned
with
greed,
ambition,
envy,
nor
with
following
this
or
that.
|
|
39:24
To
meditate
you
must
lay
the
foundation,
not
during
the
days
to
come,
but
immediately.
This
is
very
difficult
-
that
is
the
real
crux
of
this
matter
-
,
because
we
want
to
be
ambitious,
we
want
to
be
envious;
and
we
also
talk
about
God,
truth
and
all
the
rest
of
it.
|
|
39:58
Your
gods
or
your
truths
have
no
value
as
long
as
there
is
no
foundation.
When
you
are
no
longer
caught
in
the
machinery
of
society
and
its
morality
-
which
means:
when
your
mind
is
free
from
ambition,
greed,
envy,
power
and
all
the
things
that
man
seeks
and
which
society
has
encouraged
from
your
childhood
-
then
there
is
freedom;
not
tomorrow,
not
at
the
end
of
your
life,
but
right
at
the
beginning,
now.
|
|
40:49
That
is
the
beginning
of
meditation.
That
implies
self-knowing,
not
knowing
the
Supreme
Self.
There is
no
Supreme
Self
for
a
petty
mind,
except
the
thing
which
it
has
invented
and
which
it
calls
the
Supreme
Self.
So
when
the
mind
is
free
-
not
tomorrow
but
actually
immediately,
on
the
instant
-
of
envy,
greed,
acquisitiveness,
of
the
search
for
fame
and
power,
then
you
begin
to
meditate.
For
such
a
mind
seeking
stops.
When
you
say
you
are
seeking,
what
are
you
seeking?
You are
seeking
something
you
already
know;
otherwise
you
won't
seek.
42:22
You cannot
seek
something
you
do
not
know;
you
can
seek
something
which
is
recognizable,
and
recognition
is
of
the
past.
Recognition
is
part
and
parcel
of
knowledge
-
that
is,
of
the
known.
So
when
you
deny
totally
ambition,
greed,
envy,
authority,
through
self-knowing,
you
have
become
a
light
to
yourself;
then
the
mind,
being
free
and
uncommitted,
is
not
seeking
because
it
has
nothing
to
seek,
is
still.
|
|
43:26
How
can
a
petty
mind
seek
the
immense?
It can
only
translate
the
immense
in
terms
of
its
own
shallow
pettiness.
Therefore
the
mind
must
be
completely
free
of
all
these.
When
the
mind
is
completely
free
of
all
these,
then
the
mind
becomes
quiet;
it
has
not
to
seek
peace
of
mind
-
which
is
an
absurdity;
it
is
like
people
talking
about
corruption
but
keeping
their
hands
in
another
man's
pockets.
There
must
be
complete
dissociation
from
society.
This
does
not
mean
that
you
leave
society,
go
to
a
forest,
or
become
a
hermit
-
that
is
merely
a
change
of
clothes,
a
change
of
habitation.
44:42
You must
completely
dissociate
yourself
from
society
so
that
you
become
alone;
your
mind
then
is
uninfluenced
by
society.
|
|
44:54
When
your
mind
is
uninfluenced
by
society,
it
is
capable
of
standing
completely
alone.
Then
you
proceed
to
meditation.
You will
then
notice
that
the
brain
-
which
is
the
result
of
time;
which
is
the
result
of
all
animal
instincts,
biological
instincts;
which
is
the
result
of
the
accumulated
knowledge
of
society,
of
the
nation,
the
race,
the
group,
the
family
-
becomes
extraordinarily
quiet,
because
it
is
no
longer
seeking.
The brain
is
no
longer
frightened;
it
is
no
longer
pursuing
an
idea;
it
is
no
longer
craving
for
comfort,
for
security,
for
permanency.
45:58
Therefore,
the
brain
becomes
extraordinarily
quiet;
and
it
must
be
quiet
because
any
movement
of
the
brain
which
is
compelled
by
the
past,
if
it
projects,
creates
illusion.
Therefore
the
brain
is
completely
still.
|
|
46:51
The stillness
of
the
brain
is
not
acquired.
You cannot
acquire
stillness;
you
cannot
practise
stillness,
because
a
brain
that
practises
stillness
is
a
dead
brain.
How
can
you
force
the
brain
which
is
extraordinarily
active
-
and
it
must
be
sensitive
-
to
become
quiet?
You can
destroy
it
-
and
you
do
destroy
it
-
by
denying
the
world
and
escaping
to
some
form
of
other
world,
by
destroying
beauty
and
thinking
that
God
is
something
else.
A
sensitive
mind
cannot
be
destroyed;
it
must
be
sensitive.
If
you
understand
the
whole
significance
of
discipline,
then
there
is
an
extraordinary
discipline
which
is
the
outcome
of
freedom,
which
is
not
controlled.
48:10
When
you
practise
a
discipline,
the
discipline
that
you
practise
is
out
of
fear
of
punishment,
or
for
reward,
or
for
gaining
something
which
you
want.
Such
a
discipline
makes
the
brain
dull,
insensitive.
|
|
48:41
Life
does
not
belong
to
the
hermit,
or
to
the
sannyasi,
or
to
the
politician,
or
even
to
the
saintly
politician.
Life,
is
something
extraordinarily
vast,
immense,
immeasurable.
A
petty
mind
cannot
possibly
understand
it.
A
petty
mind
is
essentially
an
ambitious
mind,
a
greedy
mind,
an
acquisitive
mind.
And
the
moment
you
cease
to
be
ambitious
in
every
form
-
even
the
ambition
to
find
out
God
-
the
moment
you
have
broken
off
from
ambition,
your
brain
becomes
astonishingly
quiet.
The brain
then
is
quiet
without
any
movement
of
desire,
because
desire
has
been
understood.
50:06
When
you
have
understood
the
imaginary
visions,
belonging
to
this
and
that,
when
all
that
has
been
set
aside,
forgotten,
then
you
are
no
longer
caught
by
the
known.
Most
of
us
move
from
the
known
to
the
known;
that
is
our
daily
activity.
All
your
life
is
spent
in
the
office
or
in
some
technical
work,
from
the
known
to
the
known.
Your
mind
thinks
in
terms
of
the
known
and
therefore
is
never
free
from
the
known.
|
|
51:00
A
meditative
mind
is
free
from
the
known
-
that
means
free
from
the
word,
the
symbol,
the
idea,
the
belief,
the
dogma,
the
projections
from
the
past.
When
the
brain
is
free
from
the
past,
or
rather
when
the
brain
is
quiet,
the
totality
of
the
whole
consciousness
becomes
completely
still
-
the
totality
of
consciousness,
not
just
one
part
-
because
it
is
completely
alone,
uninfluenced.
It no
longer
belongs
to
any
society,
any
group,
any
caste,
any
religion,
any
dogma;
it
has
finished
with
all
these.
52:07
Therefore
there
is
complete
stillness
of
the
mind;
and
in
that
stillness
there
is
neither
the
observer
nor
the
observed
-
because
the
observer,
as
I
explained,
is
the
result
of
the
reaction
of
thought;
the
observer,
the
thinker,
is
the
reaction
of
thought.
You can
yourself
think
all
this
out
if
you
are
interested,
afterwards.
|
|
52:46
So
there
is
no
state
of
experiencing
-
which
it
is
very
important
to
understand.
Experience
-
I
will
put
it
very
quickly
and
briefly
is
that
state
when
there
is
response
to
a
challenge.
Every
response
to
a
challenge
produces
an
experience,
and
that
experience
is
the
result
of
your
conditioning.
If
you
are
a
Hindu,
with
your
background
you
respond
to
a
challenge,
even
to
the
smallest
challenge.
Even
to
a
petty
challenge
of
every
day
you
respond
from
the
background
of
your
Hinduism,
of
your
conditioning,
and
that
reaction
is
experience.
54:01
So
a
mind
that
is
experiencing
is
reacting
and
therefore
it
is
never
a
free
mind.
|
|
54:15
A
still
mind
is
not
seeking
experience
of
any
kind.
And
if
it
is
not
seeking
and
therefore
is
completely
still,
without
any
movement
from
the
past
and
therefore
free
from
the
known,
then
you
will
find,
if
you
have
gone
that
far,
that
there
is
a
movement
of
the
unknown
which
is
not
recognized,
which
is
not
translatable,
which
cannot
be
put
into
words;
then
you
will
find
that
there
is
a
movement,
which
is
of
the
immense.
That
movement
is
of
the
timeless,
because
in
that
there
is
no
time,
nor
is
there
space,
nor
something
in
which
to
experience,
nor
something
to
gain,
to
achieve.
55:37
Such
a
mind
knows
what
is
creation
-
not
the
creation
of
the
painter,
the
poet,
the
verbalizer;
but
that
creation
which
has
no
motive,
which
has
no
expression.
That
creation
is
love
and
death.
|
|
56:14
This
whole
thing
from
the
beginning
to
the
end
is
the
way
of
meditation.
A
man
who
would
meditate
must
understand
himself.
Without
knowing
yourself
you
cannot
go
far.
However
much
you
may
attempt
to
go
far,
you
can
go
only
so
far
as
your
own
projection;
and
your
own
projection
is
very
near,
is
very
close,
and
does
not
lead
you
anywhere.
Meditation
is
that
process
of
laying
the
foundation
instantly,
immediately,
and
bringing
about
-
naturally,
without
any
effort
-
that
state
of
stillness.
And
only
then
is
there
a
mind
which
is
beyond
time,
beyond
experience
and
beyond
knowing.
|