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MA72T1 - Can the mind bring about a radical change in itself?
Madras (Chennai), India - 9 December 1972
Public Talk 1



0:01 This is J. Krishnamurti’s the first public talk in Madras, 1972.
0:11 As we are going to talk about great many things concerning our daily existence, I think we should be quite clear from the beginning, the importance of language and the use of words in communication.
0:44 Communication implies, doesn’t it, sharing together, sharing what we are talking about together.
1:02 Sharing implies a quality of mind that is willing to explore, investigate and understand together.
1:23 The word ‘communication’ implies also thinking together, walking together, learning together.
1:42 So, it is a matter of importance, I think, that what we are going to talk about and investigate together, that we should share every step of it.
2:10 Sharing implies a quality of love; otherwise you can’t share.
2:23 If there is no… mere intellectual curiosity or if you are not very serious, then sharing becomes rather impossible.
2:48 And as we are going together to take a very long journey into all the… rather, most of the problems of our existence, we should, if we are journeying together, learn about what we are investigating.
3:20 So communication means literally, according to dictionary, is to share, think together, investigate together and understand together.
3:44 Therefore what is important is the feeling that we are doing the thing together – not that you are listening to a Speaker, either agreeing or disagreeing, which is comparatively easy, but together we are going to investigate and therefore learn.
4:26 Learning is one thing and acquiring knowledge is another.
4:34 The cultivation of memory is not necessarily learning.
4:43 Learning doesn’t imply the accumulation of knowledge. So we are going to go into all this. The importance of the usage of right words, because we have linguistically the only means of conversation, of communication.
5:14 If you misinterpret that word according to your particular linguistic conditioning then you and I, as the Speaker and you who are listening, we should part company.
5:37 So, it is very important right from the beginning of these Talks that we understand together the meaning of words which we are using.
5:50 As I cannot, I do not speak Tamil or Telugu, and therefore only English, if you translate what is said in English into your own language, and therefore translate the meaning of words according to Sanskrit derivation, then you are really not understanding together.
6:28 Am I making myself clear? I think this is very important to understand at the beginning, because we are going to use certain words, like ‘meditation’, ‘religion’, ‘truth’, ‘fear’, ‘death’ – they have special significance, meaning.
6:51 But if you translate the word ‘love’ or ‘death’ in terms of your own language, which has its roots in Sanskrit, then you are traditionally accepting the meaning of the word and therefore not journeying together.
7:15 Bene? We understand each other? That means, please listen to English – you only know English and no other language, for the time being.
7:32 Therefore you and the Speaker are directly in communication through words, knowing the words are not the thing.
7:45 The description is not the described. I can describe a beautiful tree; the description is not the actual tree.
7:58 So, we must recognise also the importance of words and that the word is not the thing, the description is not the described.
8:15 Then communication becomes extraordinarily interesting.
8:25 Then we, you and the Speaker, are in actual non-verbal communication, though words are used.
8:33 Right? You know, for most of us communication is either through words, gesture or facial expression.
8:54 But there is also a deeper form of communication that is non-verbal, and that can only take place when you and I, the Speaker, understand the meaning of words and at the same time, with the same intensity, with the same urgency and at the same level we meet, then non-verbal communication can take place.
9:32 Right? May I go on from there?
9:42 We are trying together to understand the extraordinary complex process of living; living the daily life, not some abstract life.
10:11 Philosophy means the love of truth, the love of truth in daily life, not a philosophical concept conceived by an expert or a professional philosopher, but the truth in our daily communication, daily relationship, the truth of honesty, integrity.
10:45 Otherwise you are not serious. Because we are not… this is not a kind of entertainment – religious, emotional or intellectual entertainment.
11:04 If you want that, you can go somewhere else – it is very simple. So this is a very serious thing that we are discussing, talking over together. And to be serious implies that one must be very honest, one must say what one thinks exactly and not have a double meaning.
11:31 Therefore we must have that quality of integrity, that when you say something you mean it.
11:46 And when you mean it you are living it, and that makes the mind extraordinarily serious.
11:57 And we need this quality of seriousness when we are investigating together this whole problem of existence.
12:12 The word ‘investigate’ means to trace out.
12:19 The Speaker is not tracing out for himself, he is tracing out together, we are doing it together, and this is very important to understand.
12:33 Therefore, there is no teacher and a disciple. I am not the teacher, I am not your guru – thank God! – and you are not my followers.
12:53 But together we are tracing out the whole complex problem of existence.
13:05 Therefore there is no authority. So a mind that is really serious, in the sense we are using that word, such a mind demands naturally a way of living that is totally different from the way we are living now.
13:48 As one observes, not only in this country but as you go from country to country, meet many people, see what is happening, not theoretically but actually, you find that world is quite insane, quite unbalanced.
14:29 There are wars, there is violence, there is brutality, each religion asserting it’s own particular form of dogma, organised belief, and each religion bringing about division – the Hindus, the Muslims, the Buddhists, the Christians, and so on.
15:02 And in this division there are the innumerable gurus with their idiosyncrasies.
15:17 So wherever you look, not only outwardly but in your intimate relationship with each other, you notice this tremendous division, chasm between people, as nationalities, as religious groups, as sects, and so on, each with a particular authority of their own.
15:54 You must have noticed all this. So, the first thing one notices, you know, observes seriously, is that wherever there is division there must be conflict.
16:14 You have had a division in this country between Pakistan and India; there have been wars.
16:27 You have division between the organised Christianity and your own particular form of religion.
16:35 There is a division and therefore there is conflict. There is conflict not only outwardly but also there is conflict inwardly.
16:46 Please, as I said, we are describing, and the description is not the described.
17:03 If you care to listen to what is being said, you have to observe your own life using the description as a means to your own observation, so that you are observing what the world is actually – the division, the conflicts, the wars, the brutality, the violence, the separation, and so on.
17:37 And inwardly there is division – the various self-contradictory fragmentary activities.
17:50 So, the world is you and you are the world.
17:58 That’s a fact, not an abstraction, not an idea, not something to be speculated about, but an actual daily fact that you and the world are not separate.
18:28 All right? Now, seeing this, what is a human being to do?
18:44 Not only outwardly but inwardly.
18:51 The social immorality, the organisations that are swallowing up man, both socially and technologically, and the conflict within oneself – the sorrow, the pain, the loneliness, the anxiety, fear.
19:31 And the human mind is caught in this. And the world is what we have created. And we are responsible for everything that is happening in the world. You may not feel it, you may like to avoid it, you may shut your eyes, but the actual fact, objective fact is that what you are, the world is.
20:10 And so the world is you and you are the world. And if you feel it, not intellectually accept an abstraction as an idea, but if you really see the fact as clearly as you see this microphone then the inevitable question arises: what is a human being to do?
20:46 I hope you are asking this question.
20:53 You are not being stimulated to ask this question by the Speaker. If you are being stimulated to ask the question, then it is an artificial stimulation and will wither away when you leave this place.
21:12 So if you are really serious, and you must be serious in a world that is so appalling – poverty, riches, callousness of this country that is going on, the indifference, all the things that are taking place in this marvellous country – country is different from the people who live in it, thank God!
21:53 – seeing this, because we are concerned, when you observe this, you feel deeply that there must be a revolution, a deep psychological revolution.
22:25 Physical revolution, upsetting the particular system or establishment through various forms of violence, doesn’t alter the human being.
22:46 A computer needs a human being to run it, but the human mind, if it is corrupt, he will inform the computer according to his conditioning.
23:05 And to merely be concerned, if you are at all concerned – I doubt it very much if you are concerned about anything – if you are really deeply concerned, and observe that physical revolution, as it has taken place in Russia and other places, brings about the weight of bureaucracy, tyranny, dictatorship, and all the various forms of political governments.
23:47 And one sees that actually, then one doesn’t turn one’s mind in that direction at all, because you see the end result of all that.
24:04 Therefore one asks, what kind of revolution is necessary? Change – radical, fundamental change in the mind. How is that to be brought about? You understand my question? Are we meeting together? Bien? Are we travelling together so far?
24:34 That the human mind, which is the result of thousands of years of tradition, habit, of being conditioned by various cultures, religion with all its beliefs, dogmas, superstitions, with its saviours and redeemers and so on, which has not brought about human happiness, seeing all this as clearly as you see that tree against the light, then you ask yourself: how is this change to be brought about?
25:41 Because the human mind, which is the result of time, which is evolution, which is the result of experience, which has accumulated tremendous knowledge, how is such a mind, which has produced this world with all its ugliness, brutality, with its marvellous technological knowledge and action, how is that mind which has done such extraordinary things and yet produced such appalling social disorder, how is that mind to bring about in itself a radical change?
26:43 Right? You understood my question? So that’s what we are going to enquire.
26:55 We are going to spend the next three Talks in enquiring together, sharing together, working together, to find out for ourselves if that mind which is so heavily conditioned through time, through knowledge, through experience, through tradition, through the culture it has lived in, how can… is it possible for that mind to radically transform itself?
27:38 It’s hot, isn’t it?
27:50 Please, this is not an entertainment – religious or political or intellectual.
28:08 You are taking part in it. Your mind is active trying to find out, not accepting or disregarding what the Speaker is saying.
28:24 Because there is no agreement or disagreement when we are together investigating.
28:34 If you do not investigate, then you go off into distractions of agreement and disagreement.
28:41 But if you are examining, sharing, taking part in it, how can you disagree or agree?
28:51 Because you are… it’s yours.
29:08 Can this mind, your mind – the mind being the intellect, which has the capacity to reason logically or illogically, the mind which is the result of time – time being a thousand yesterdays, the mind with it’s brain, whose cells hold memory, the mind being all the feelings, all the thoughts, all the content of its consciousness – all that I call the mind.
30:16 The mind is the content of itself, whether it invents its Gods or it denies its Gods, whether it runs away in abstractions or faces facts, the content of consciousness is consciousness.
30:40 The content is consciousness. So how is the mind, your mind, that’s the human mind, the mind that has lived for thousands upon thousands of years, suffered, lived in agony, in strife, in confusion, in misery, in fear, pursuing pleasure, occasional freedom of joy, this thing that man, through his struggle of existence, this mind has created this world and that mind is part of the world, and we are asking: is it possible for that mind to transform itself totally?
32:10 Right? We are going to investigate it together. So you are listening, so you are learning through investigation.
32:28 You are not learning from the Speaker at all.
32:35 If you are learning from the Speaker then the Speaker becomes authority.
32:43 And the Speaker is not your authority. If you want to find reality there must be freedom from authority of every kind.
33:08 And we are investigating whether there is such thing as truth, whether there is such thing as something that is beyond measure, beyond time.
33:27 And to investigate, to learn, there must be freedom to inquire.
33:55 As we were saying, the mind is the result of time – time being experience, time being the acquisition of knowledge; time is thought.
34:28 So the mind is time – the outward time as chronological time and the psychological time, the time which we think is necessary to bring about a change.
34:54 So, what will bring about this radical revolution in the mind?
35:18 So one has to enquire into the question of thought.
35:31 Thought has produced this world.
35:39 Thought has divided people – as the Brahmin, non-Brahmin and so on.
35:52 Thought has created all the gods in the world.
36:00 Thought has brought about a culture, which may have been worthwhile at one time but is now destructive.
36:13 Thought has brought about a social morality which is utterly immoral.
36:25 Thought has brought about the division between nationalities, between gods, between people.
36:37 So thought is responsible for this chaos in the world, as well as the marvellous technological knowledge, the activity – going to the moon and so on.
36:58 Thought is responsible for all this. Right? That’s clear, isn’t it?
37:09 There is no question of disagreement, is there?
37:17 You are a Hindu because you have thought about it. Your belief in Atma, Brahman and super-self and super-consciousness or whatever you think, you believe, you have produced it by thinking.
37:36 Whether it is thought by Sankara or X, Y, Z, they’ve thought about it, wrote about it and you accepted it.
37:46 Therefore your minds are second-hand minds, therefore nothing real.
37:59 So thought has invented your gods, all the rituals, the pujas, the caste system, the morality.
38:17 Thought has invented wars. Thought has said me and you, we and they.
38:30 Thought is responsible for this enormous misery, this chaos in the world.
38:49 And thought is part of our mind.
38:56 So what is one to do?
39:04 You are following all this?
39:12 Thought is the response of memory, experience, knowledge, which is the mind.
39:25 The mind, thought has divided itself as the lower mind and the higher mind – you are following all this? – as the unconscious and the conscious, as the individual and the collective.
39:51 The word ‘individual’ means indivisible.
39:59 Individuality means whole, non-fragmented being.
40:06 Any person who is fragmented, broken, divided himself, is not an individual.
40:14 He may call himself an individual.
40:21 So, thought, when you observe, has created this world of brutality, of violence, of a morality which is totally immoral, governments which are functioning for their own exclusive geographical limited states and therefore divided.
40:58 All the things that man has put together is by thought. All your Gitas, Upanishads and so on, the Bible, the Koran are the result of thought.
41:18 You may call it divine and all the rest of it but the fact is they are the product of thought, thinking.
41:30 And thought has divided the mind as the lower, the higher, the higher self, the super-self, the super-consciousness and the lower self.
41:42 You are following all this? Watch it in yourself please. We are sharing this together, we are travelling together, we are taking part in this.
42:04 Knowing thought – please see the complexity of it for the moment – knowing that thought has put the world together, this world that is so confused, so – all the rest of it, and thought says, ‘I must change it.’ You are following all this?
42:37 And thought itself is the product of division. We’ll go into all this.
42:50 So thought is time – you understand?
42:57 – time. There is the chronological time by the watch and thought which says, ‘I will change.’ The will to change is part of time.
43:17 You’re following all this? No? It’s not clear. When you see this misery, which is not a word but an actuality, thought says, ‘I know I may be responsible for all this horror that’s going on, how am I to change myself?’ If thought is responsible for the higher self – you are following all this? – if thought has divided itself as the higher and the lower, so thought says to itself, ‘How can I bring about a radical change in this world?
44:25 Can I do anything?’ And thought thinks always in terms of time, doesn’t it?
44:37 Because it is the product of time. You are following? I’ll go into it a little bit. Thought, as you observe – you don’t have to read books, the Speaker has not read books, but you can observe it in yourself very clearly – thought is the response of memory.
45:08 Memory is the accumulated experience as knowledge.
45:17 And thought is the response of that memory.
45:24 And that memory is the… has been accumulated through time.
45:31 So thought is time. You’re following all this? And through time we... thought thinks it’ll change the structure of society as it exists now.
45:53 You get it?
46:00 So will thought bring about in itself a radical change and therefore outwardly?
46:09 You’ve understood so far? Are we moving together? Do say yes or no, for God’s sake. Don’t go to sleep. This isn’t an entertainment, it isn’t a music where you can shake your head and keep in time.
46:30 Thought is time, and we are questioning will time bring about change?
46:41 Or – change in the sense revolution, totally different kind of mind, mind which has sensitivity, which is alive, which is active, which is extraordinarily, you know, perceptive, has the sense of depth, beauty, love.
47:06 All that is the mind.
47:14 Can that, can thought bring about a radical revolution in the quality of the mind itself?
47:35 As one observes, thought cannot. It can invent theories, it can invent ideals, a concept according to which you try to live – political concepts as the communist, socialist or what you will – thought can invent all this.
47:57 There is the communist theory, the socialist theory, the capitalist theory, invented by thought.
48:09 And thought by these inventions have separated human beings, as religions have separated human beings, which is the product of thought.
48:22 You are following all this? So we are asking: if thought is not capable, as it is not capable, of radical transformation, bringing about a different quality of mind, then what will?
48:49 You’ve understood my question? A serious mind denies the whole structure of society, the whole behavioural pattern that thought has established in that society or in that culture.
49:31 Organisationally, thought has invented these innumerable organisations and they in their turn have produced various activities which condition the mind.
49:56 These are all observable facts.
50:04 Then organisations will not bring about the transformation of the mind, giving it a new quality.
50:21 Please listen to this. Organisations will not, and to see the truth of it makes the mind free of organisational thinking.
50:41 You understand this?
50:49 We think through organisations – government, political, religious or some kind of guru with his organised belief, which is... and his ashrama which is really a concentration camp – ah?
51:08 You laugh, don’t you, and you belong to it, don’t you? [Laughter] Oh, you are cheap people! You belong to it and laugh at it! You are dishonest, and we are serious here.
51:26 A mind that is serious doesn’t belong to any organisation, and therefore no organiser.
51:41 You don’t see the beauty of it.
51:52 No governments can change this – bring about a radical revolution in the mind.
51:59 No books, no leader, no guru. You understand, sir? You deny totally altogether the structure which man has put together.
52:23 The economic structure which man has put together through series of industrial developments, look what it’s leading to – buy more, more, more, keep on.
52:41 You’re following all this? So the man is caught in these two streams – the social stream and the technological stream.
52:59 And being caught you say, ‘Well, how am I to live, if I don’t belong to some organisation?’ You understand all this?
53:12 I hope you are putting these questions to yourself. How am I to live if I don’t belong, if I don’t identify myself with some country, with some organisation, with some belief, with some church, guru, and all the rest of it?
53:34 What shall I do? You are faced with that problem. You may like to avoid it, but you are actually now facing that problem.
53:50 How will you answer it?
53:59 Will you wait for somebody else to answer it and therefore become more second-hand than you are now?
54:11 Or your mind, a mind that observes, looks, has put itself this question: what am I to do?
54:33 What am I to do with regard to poverty and riches?
54:40 What am I to do with this sorrow, not only my own sorrow but the sorrow of the world?
54:52 What am I to do with all the religions which man has put together in his fear, in his hope, in his desire to find something beyond time?
55:15 And you have to answer this – not your books, not your guru. They have answered it. They say, ‘Follow, read, accept, obey.’ And you, through obedience, through acceptance, through following, you have produced this world.
55:41 You’ve made yourselves into second-hand, ugly human beings.
55:49 So, how do you answer this, being that thought has no answer?
56:07 You understand what we are saying? Do you see what it means? When all your social, moral, ethical… is based on thinking, organising the world through thought, and when you say thought has produced this chaos in the world, thought cannot solve it, then you are faced with an enormous question, aren’t you?
56:43 What will answer it? So you have to find a way of answering it which will be true, honest, not invented by thought.
57:05 You are following all this? Which means no ideals, no formulas, no concepts, because you live by concepts, you live mechanically according to formulas, and you follow formulas because it is the easiest way, mechanically doing it.
57:41 You have a formula of relationship and you function according to that formula. You have a formula about God, and you – you follow? – formulas, formulas – that’s the way you work. The mind works that way. Because your mind thinks – please listen to this – mind thinks through formulas it will be secure.
58:05 Through formulas you hope to have safety – the communist formula or the Mao formula or some kind of new formula.
58:17 You think by functioning according to a formula which is mechanical, the mind will be safe, secure, undisturbed.
58:30 And the formulas means division.
58:38 You have your formula and I have mine and the poor old guru has his.
58:49 Now, when you see this, not only see it with your eyes but see it inwardly, that is, when you see the false as the false, that is the truth.
59:15 You understand? When you lie and see that it is a lie, this perception at that moment is the truth.
59:30 You understand this? Come on, sir! So if you see very clearly that formulas of any kind is not the way out of this confusion, because formulas can be organised, and round the formula people can be organised because people want security.
1:00:08 And thought has not given security. You are following all this?
1:00:20 Thought has brought destruction, war, division, conflict – both outwardly and inwardly.
1:00:33 So, if you see the falseness of organisations altogether; and the seeing is the perception of the false and therefore the truth.
1:00:49 Therefore organisations are finished. Wait, you listen to it carefully. Then what will make the mind… how will the mind bring about a radical change in itself?
1:01:11 Is there a way – not a way – you see, words are dangerous because when you say ‘how’, it means a method, a formula.
1:01:27 Or when you say, ‘a way’, ‘a direction’, ‘a point which you will reach’, ‘a point’ which is the formula.
1:01:38 So we must avoid the method, the way, the mechanical way, mechanical movement of investigation.
1:01:56 Therefore learning is constant movement and not the acquisition of knowledge.
1:02:03 You are seeing all this? Ah! All right, sir, welcome to it.
1:02:25 Thought cannot bring about radical change in the mind and bring about a new quality of mind, then what is the mind to do?
1:02:41 I’m going to go into it little bit and you will see.
1:02:56 What is perception? When you see that tree or that light or that person sitting next to you, what is it that perceives?
1:03:15 You understand my question? Is it the mere visual perception, seeing, communicated to the brain, and the response as the tree, as the person, my wife, my husband, my son or my neighbour?
1:03:36 When you use the word ‘perceiving’, what do you mean by it? Please, this is important, give little thought to it. I mean, not thought, [laughs] a little attention to it – that’s better.
1:03:57 You see the Speaker sitting on the platform.
1:04:04 Sitting on a platform doesn’t give authority to the Speaker. Let’s be very clear on that point. He is sitting on a platform because… for convenience only, because you can all see.
1:04:19 But the platform doesn’t give him the authority. You understand? Now, you observe the Speaker. What do you observe? Are you observing the Speaker or are you observing the Speaker’s reputation, the image you have built about the Speaker, the things that you have read about the Speaker or the books the poor unfortunate Speaker has written – what is it you see?
1:05:06 Please do give attention to this, don’t… This is important, to find out what you see. Do you actually see the person or do you see the image that you have about the person?
1:05:28 When you have an image about the person then you are not seeing the person. You are seeing the image which you have built about the person. So, watch this. Your image creates dishonesty. Right? Now, let’s approach nearer. Do you see, observe, your neighbour, your wife? How do you observe your wife, your friend, your boy, girl or whatever it is? How do you observe? Do you observe through the image you have about him or her?
1:06:17 If you have, your image is creating in you a sense of dishonesty.
1:06:24 No? Of course, obvious, because the person is different from the image you have.
1:06:33 And we prefer to have the image because it’s much more satisfactory, more pleasant, more acceptable.
1:06:42 So, it’s very important to find out how to observe.
1:06:54 Not the method. I am using the word ‘how’ – no, let’s brush that word aside. It’s very important to learn about observation.
1:07:08 Please, I am using the word ‘learn’ and ‘knowledge’ as two separate things.
1:07:19 Do you see this? Learning is one thing and acquiring knowledge is another. Acquiring knowledge is mechanical. Learning is non-mechanical. You have listened – just watch it – you have listened to the Speaker explaining that observation is important, and you observe another through the image you have built about the person.
1:07:53 Now, you have heard that and you have acquired the knowledge as verbal abstraction, which has become the knowledge.
1:08:08 You understand? The hearing of it and the accumulating the information gives you the knowledge, and so you will say, ‘Now, from now on I am not going to observe without knowledge.’ You follow?
1:08:33 You are not coming with me. It’s a lovely tree, isn’t it?
1:08:42 Do look at that tree. Do look at it, sirs. When you look at that tree, the beauty of the limbs, the light on it, the leaves, you learn a great deal.
1:09:08 And learning is constant movement, whereas knowledge is mechanical and can be acted…
1:09:20 added to it or taken away from it, whereas learning, you can never take away from it, you can never abstract from it.
1:09:31 You are learning. You see the difference? Sir, you learn a language.
1:09:48 There, you are learning the meaning of words in that language, acquiring, accumulating words, and therefore you have acquired knowledge.
1:10:05 And from that knowledge you speak. And learning is the moment when you do not know that language.
1:10:22 Learning is that moment which is continuous, and therefore you are always learning.
1:10:29 I wonder if you meet my point. Do you understand what I…? Am I explaining? Sir, there is a moment when you start learning.
1:10:43 The moment you have acquired two words, it has already become knowledge, and so you have lost the moment when you are learning.
1:10:57 You get… you see the point? So can the mind learn or sustain that moment of learning all the time, without putting away... becoming mechanical knowledge?
1:11:13 So the mind becomes extraordinarily sensitive, subtle.
1:11:21 So, now how do you observe?
1:11:29 I’ll have to stop – it’s quarter to seven.
1:11:37 We are talking how do you learn, how do you observe? Do you observe through knowledge, which is the past or do you observe without the past?
1:12:01 Do you observe your wife, your child, your brother or your relation with eyes that have never been touched by the past or do you observe with time, which is the past, which is thought?
1:12:24 You understand? Sir, watch it in yourself, you will learn this most extraordinary thing once you get it.
1:12:36 You see, we look with a mind at this radical revolution, a new quality of mind, with the knowledge which we have acquired, which is the formula, which is the image; with that we want to change.
1:13:04 You understand? Therefore that image, that knowledge separates. Oh! So I am saying, we are saying there is a way of looking in which thought as time and knowledge and experience doesn’t enter at all.
1:13:35 Therefore you are looking as though for the first time. Therefore the mind has completely changed!
1:13:50 You understand? Sir, there is this world about you, of which you are a part.
1:14:07 You have created this world, of that there is no doubt.
1:14:17 Your misery is the world’s misery, which is not an idea but an actuality, a thing that you feel deeply, which is so.
1:14:33 And this thing which you call the world and you is the product of thought.
1:14:41 And thought is time and time cannot change this. Thought cannot change this. Therefore there must be another kind of energy, another kind of action which is in no way related to thought.
1:15:12 And we are enquiring into that energy, into that action which is not the product of time.
1:15:22 I’ll have to stop now because you can’t maintain this speed of attention for more than ten minutes, but I’ve gone on with it.
1:15:39 So we will continue with this, if we may, tomorrow afternoon.