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ND67T5 - What causes disorder inwardly?
New Delhi - 3 December 1967
Public Talk 5



0:00 This is J. Krishnamurti’s fifth public talk in New Dehli, 1967.
0:09 I think everyone is more or less agreed that the older generation has made a terrible mess of the world, not only in this country but elsewhere.
0:33 There is still - though they have worked very hard - there is still poverty, still brutality, war, fear and complete disorder.
0:55 And when one is aware of it, especially the young, they say, ‘You can’t teach us any more because... what you have made of the world is a mess.
1:07 You have no right to teach us anything. You don’t know how to live so why do you bother to teach us about anything?’ There is a great revolt going on, not only here but in other parts of the world.
1:28 Man is seeking order, order not only outside of himself but also order within himself.
1:51 And each generation tries to bring about such order, and each generation apparently - not apparently - obviously fails and so one resorts to revolution, physical revolution, economic, social upheaval.
2:21 And there have been many revolutions, including the Russian, and they have not produced order.
2:29 There are still piling up of armaments, division of class and so on.
2:44 There is poverty all over the world. So the mind says, ‘What is the way out of all this?’ I’m sure you’ve asked yourselves this question.
3:03 Not escape to some ideological world or some mystical world or a world of make-belief, but actually how does one bring about order?
3:26 Because without order you cannot have peace both outwardly and inwardly, and so where is one to begin to bring about this order?
3:45 Surely order means no conflict in all our relationships with people, with ideas, with whole of our existence in all our various types of relationship - not to have conflict at all.
4:18 Then only there is a possibility of order.
4:25 And to end conflict, surely one must begin with oneself.
4:34 Man, you and I are responsible for this disorder, this utter chaos, this contradictory existence, this meaningless striving, either striving to find a reality, which becomes merely intellectual concept, or striving for a better position, prestige, power, which is also quite meaningless.
5:19 So, surely this order can only be brought about within oneself first and then outwardly there will be order.
5:38 Inwardly, psychologically, we are in a contradiction, we are in conflict.
5:47 We are brutal people, each one seeking his own end.
5:56 We are violent people, though we have talked endlessly of non-violence.
6:09 Each one of us is seeking his own personal or family security.
6:19 Each one of us divides himself, segregates himself into his own particular belief, dogma or a particular class as the intellectual, the religious, the emotional and so on.
6:36 So inwardly there is disorder and order outwardly cannot possibly be brought about by mere legislation.
6:52 You might have innumerable laws, efficient police, but such order eventually brings about disorder.
7:06 Tyranny cannot possibly bring this order.
7:15 One cannot brainwash people endlessly so that they remain docile, obedient, accepting what the authorities say.
7:28 Again that doesn’t produce order, nor the so-called religious pursuit, those who believe in God, those who practise endlessly rituals or follow a certain method of what they call meditation.
7:59 Again these do not produce order inwardly because those who are... practise meditation are in conflict within themselves all the time.
8:12 And, obviously, those who are pursuing power, position, prestige – politically, economically – must obviously be not only in conflict but bring about chaos in themselves and outwardly.
8:34 So one realises all this. Perhaps most of us realise it intellectually.
8:47 One sees that, say, ‘Yes, that is so,’ intellectually, but actually in daily life we are part of this social, economic, cultural structure which does breed great disorder.
9:06 And I feel it’s only the religious mind that can have order, that can bring about order within itself.
9:33 I do not mean those who profess religious beliefs.
9:40 They are not religious at all. Those who endlessly quote the various sacred books, they are not religious.
9:53 They are using the books for their own profit. When a politician talks about God, you know very well that there is some dirty work going on.
10:14 And religion is not belief, religion is not dogma.
10:26 You cannot be religious and yet be a Hindu or a Muslim or a Sikh.
10:39 And yet those who are so-called religious obviously function within an area of their own projection, of their own conditioning.
11:02 And a religious mind has no belief whatsoever, does not indulge in ideologies, because ideologies are not factual, they are hypothetical, they are... they offer an escape from actuality.
11:40 A religious mind does not belong to any organised religion.
11:48 It has no tradition and it has no culture in the accepted sense of that word, nor does it belong to any country.
12:08 One can see why - it is not that the speaker is asserting dogmatically - but one can see why a religious mind cannot possibly belong to any nationality, to any religion... organised religion or have any belief, dogma, ritual.
12:34 The reason is very simple: when you have dogma, belief, rituals, you are separating yourself; you’re limiting the functioning of the mind which is so capable of enormous things.
12:59 When you call yourself a Hindu, a Sikh, a Parsi and God knows what else, or a communist, you are limiting your own capacities to feel profoundly, to be intense, to be... to have great passion, because behind these beliefs, rituals, dogmas, there is fear, and a mind that is afraid is an irreligious mind.
13:46 And to escape from fear through some ritual or some belief or some ideology only brings about not only within oneself disorder but also outwardly.
14:05 When you call yourself a Hindu you must obviously be against the Muslim or the Christian, and when you separate, segregate yourself into nationalities, it must obviously bring about further disorder.
14:31 One can see this very clearly, intellectually at least, which is, verbally, but to realise this actually in daily life, which is not to belong to any group, not to follow any leader, not to have any authority of any book, sacred or profane, because all that has led man to this utter destruction.
15:20 I wonder if you realise, living in this country, what actually is happening here.
15:30 Perhaps you look at it as something you have to put up, you get used to this disorder, to this chaos, to the utter callousness of human beings.
15:55 If you look, not intellectually but if you felt in your heart, not through words but actual observation, you’d see within the last twenty years what a decline there is.
16:20 And you are completely indifferent to it.
16:32 You say, ‘I can’t do anything.’ So when you assert that you cannot do anything, you are accepting disorder within yourself as inevitable.
16:49 And to bring about order within oneself there must be honesty.
17:19 When there is an ideology that we follow – and as most people have some kind of ideology, some kind of conceptual outlook on life – such outlook based on an ideology does breed dishonesty.
17:49 Please, don’t accept or deny what the speaker is saying.
17:59 Examine it, look at it, give your heart and mind to find out, not intellectually or verbally examine.
18:10 When the house is burning – and the house is actually burning, your house – you don’t discuss how to put the fire out, you’re not concerned who put fire to it or the person who the house on fire, his... the colour of his hair, whether he is a Brahman or a Muslim or a Hindu or a Christian, you do something, actually do, you act.
18:58 And when you act you have energy, you have tremendous energy, but when you theorise, when you intellectually discuss, then action is not possible.
19:27 And, as we said, honesty right through your being, never to say a word that you don’t mean, never double-talk, believe one thing and do another.
19:57 When you have... when you act according to principles you are dishonest.
20:06 Doesn’t that shock you? No? Do you accept it? Apparently you do. You know, when you act according to a principle, according to an ideology, according to what you think you should be, you actually are not.
20:41 When you think in terms of non-violence, an ideology, a principle, you are becoming dishonest yourself because you are violent.
20:58 What matters is to... you face that violence, and you cannot face that violence if you are acting according to a principle.
21:13 When you’re acting according to a principle you are cultivating dishonesty, hypocrisy.
21:24 Do observe it in yourself. You can only be honest right through your being passionately when you can see things actually in yourself as they are, not as you wish them to be.
21:51 And if you have a principle, a belief, an ideology, then you cannot possibly look at yourself directly.
22:04 They prevent you and hence one becomes hypocritical, dishonest.
22:17 So to bring order within oneself - and you must have order because without order deeply within oneself there is no peace.
22:39 And order can only come about when you know what is disorder, when you are actually aware, when you know your thought, your feelings are creating disorder.
22:53 Then to deny that disorder, to deny your nationality, to deny your gods – they have no meaning; they are the inventions of a frightened mind.
23:15 When you deny completely all spiritual authority, which have bred disorder.
23:29 Look what has happened in this country religiously as it has happened in other parts of the world: you have followed authority because it offers security.
23:48 You don’t know and your guru or your teacher, your masters, your books know, and you follow them.
24:03 Observe it in yourself, sir. You follow them because you are confused, you’re in disorder, therefore those gurus, mahatmas and all the rest of those people say they know, they will lead you to truth and you follow them, you accept them.
24:39 And nobody, no outside agency whatsoever can lead you to truth, it doesn’t matter which authority it is.
24:56 And this country is burdened with this authority of tradition and of teachers and of gurus.
25:09 When a man who says he knows, then you may be sure he does not know, except technologically.
25:22 When an engineer says he knows, then perhaps his technology has helped him to become an engineer, but when a guru, when a teacher says he knows and he will lead you, then he will lead you to your own destruction, to your own disorder within yourself, because you... one cannot follow anybody, one has to find the truth for oneself not through somebody else, which is obvious.
26:22 You know, so many people talk about truth, including the politicians; experiments in truth, following truth, somebody who has realised truth, and if they put on professional garb, then you follow them blindly.
27:01 Truth is something living. It cannot be found. You cannot seek it. It must come to you. And it cannot come to you if there is no order within yourself.
27:24 And that order, nobody can give it you. Only that order comes when you have understood the whole structure of disorder.
27:44 In the understanding and in the freeing one’s... of the mind itself from disorder, then there is the living order, not an order according to a blueprint.
28:06 So what causes disorder inwardly?
28:14 Because there is the first resolution of disorder, not outwardly.
28:27 What causes disorder within each one of us? Have you ever gone into, considered in yourself whether it is possible to come upon this extraordinary order, absolute order?
28:54 For mathematics, pure mathematics is pure order, and to find that, that extraordinary state of order, there must be inwardly a living order, a living order which is virtue, austerity.
29:26 Austerity is not harsh, brutal.
29:37 And what causes this disorder?
29:44 Primarily there is division between action and idea, isn’t there?
30:02 Because, as we said at the beginning, there is disorder as long as there is conflict, which is, as long as there is contradiction within oneself, and this contradiction exists primarily between action and idea.
30:44 Please, listen to discover what is true and what is false.
31:01 You cannot discover what is true or what is false if you’re merely agreeing or contradicting or comparing.
31:12 You have to listen, and you cannot possibly listen if your mind is interpreting, judging, evaluating, comparing, agreeing or disagreeing.
31:35 If you want to understand anything, you listen, or your mind must be so empty of everything that it has projected so that your whole brain is quiet.
32:04 And when you are listening to the speaker, listen with your heart and your mind, not with your thoughts.
32:23 Thought merely separates but if you listen with your heart, unemotionally, not sentimentally, then perhaps you will find in yourself order without going through all the analytical process of disorder.
32:58 But as most of us are inclined to the analytical process, we think we’ll come to order through analysis.
33:25 And obviously analytical process does not bring order.
33:32 You may be very clever at analysing but the analyser is an entity separate from the thing which he analyses and so there is conflict between the analyser and the thing analysed.
34:00 So as we were saying, one of the fundamental causes of disorder is the separation between idea and action.
34:18 Please follow this little bit, if you will.
34:27 What is action, the doing?
34:37 Is it related to an idea or to an ideology?
34:46 If it is related, then there is a division between what you think should be and what you actually are doing, isn’t it?
35:06 When you think that you should be non-violent – ‘should be’ in the future, as an idea, as a concept that you should be non-violent but actually are violent, then there is a division between the two, the idea and the actuality, and hence there is a contradiction.
35:44 It is this contradiction that brings conflict and conflict invariably is disorder.
35:58 When you suppress anger as an idea, or envy, it is the idea opposed to the fact and hence a contradiction and therefore conflict.
36:16 That’s how most human beings live.
36:23 They live in the conceptual world, a world of ideas, and hence they are not actually living, so their action is an approximation to the idea and hence a conflict.
36:56 And so the question arises: is it possible to act? Please, follow this. Don’t jump to any conclusion because a mind that concludes is a dead mind.
37:14 It’s only the free mind that inquires, lives, finds out.
37:26 And why does the mind live in ideas?
37:36 Why has it made ideas, ideologies, concepts, principles, beliefs, as the most important thing in life?
37:46 Why? Because obviously the principles, the ideas, the ideologies are a contradiction to the fact, to the fact of what one actually every day is.
38:04 Now, why does it exist? Why is there this conceptual living? I do not know if you have gone into it at all.
38:22 Probably you never even questioned it.
38:30 And if you are questioning it now, if you are inquiring seriously and earnestly into it, then perhaps we can go into it together.
38:42 That is, one must be tremendously honest to oneself, honest to oneself in the sense that you are... know that you have ideas which are contradictory to your life, to everyday living.
39:08 So which is more important, the ideas or the living?
39:19 When you call yourself a Hindu, a Buddhist, Muslim and... who cares? Whether you put on a turban, don’t put on a turban, whether you are this or that, who cares?
39:32 What does matter is what you are, how you live.
39:42 And as long as there are ideologies, principles, concepts, there must be a contradiction in action.
40:00 Please, if one can understand this basically, then you’ll only live in fact and in action, never in an ideology.
40:25 Ideologies of every kind, whether you believe in God, don’t believe in God, and so on, ideologies surely come into being only when we do not know how to act or when we want to escape from the fact of action.
40:48 Right? If I knew what to do with my anger, with my jealousy, with my brutality, violence, hatred, then what is the need of an ideology?
41:14 Because I don’t know how... what to do with my violence, I escape into an ideology hoping thereby to get rid of my violence, so there is a contradiction between the fact, what is, and what should be.
41:33 Cannot the mind push aside forever what should be?
41:42 And you can only do it when you face the fact, when you accept, see directly for yourself that you’re violent.
41:55 When you’re ambitious you’re violent; when you’re seeking power you’re violent; when you have your God opposed to another God you are violent.
42:13 Divided by ideologies breeds violence. So when you realise that, there is no need for ideologies at all, concepts.
42:28 So then what is action without the idea?
42:38 I hope some of you are following this.
42:48 The doing and the non-doing.
42:55 The non-doing is the person who is wrapped up in ideas, concepts.
43:08 So can one act, do, without the process of ideation?
43:23 Because, as we said, conflict breeds disorder and as long as we are in conflict inwardly we not only produce disorder in ourselves but also disorder in the world.
43:54 And one of the primary reasons for disorder is this conceptual way of living.
44:08 And if there is no concept whatsoever – please, this is... this requires tremendous understanding, going into – then what is action?
44:25 Now your action is based on an idea or on an idea derived from experience, from knowledge, a reasoned-out thought which is idea - organised thought is idea - and according to that you try to act.
44:56 And you can never act according to the idea because the idea is the result of a past experience, past memories, it is of time.
45:13 Action is always in the present.
45:20 And when you approximate action with the past there must be conflict and therefore confusion. I wonder if you’re getting all this. And is it possible to be completely free from all ideation so that you are acting without conflict?
45:50 To put it differently, there is the experiencer and the experienced, which is, the thinker and the thought.
46:09 The thinker is separate, at least, thinks he is separate from thought.
46:16 Please, this is not intellectual, but just observe it in yourself.
46:26 There is the thinker and the thought.
46:34 Is there a thinker without thought at all? Obviously not. Don’t say, ‘Which began first?’ – that’s a clever argument which leads nowhere.
46:58 But one can observe within oneself that as long as there is no thought - which doesn’t mean a state of amnesia, a state of blankness - as long as there is no thought derived from memory, experience, knowledge, which are all of the past, as long as there is no thought there is no thinker at all.
47:37 And can one function, act, without this division as the thinker and the thought?
47:48 And, besides, when you observe, the thinker is the thought.
47:58 The two are not separate. It is only when there is conflict between the thinker and the thought then there is a separation.
48:10 When I say, ‘I am angry,’ the observer then is different from the observed, but when the observer is anger there is no division and hence no conflict.
48:37 When the observer says he is himself angry and you eliminate the conflict, then you have energy to deal with the fact.
48:56 Sir, look, most of us know what anger or jealousy or envy is.
49:15 Right? When you are jealous for whatever reasons, there is the entity that says, ‘I am jealous,’ as though jealousy was different from the thinker, the feeler, the observer.
49:41 Right? The two are separate. And is that so? Is the entity different from that which he feels as jealousy, or the entity is himself jealousy?
49:58 Please, follow this. If the entity himself, the observer himself is jealous, then what can he do?
50:14 And if he does anything he becomes the observer and hence creates conflict.
50:21 I wonder if you’re following all this.
50:31 So one begins to inquire: is anger associated with word, with the word anger, or are you dealing with the thing actually as it takes place, not a second after?
50:59 So, we’ll come upon it differently.
51:15 As we were saying, action is different from the concept, the idea, and as one has to act in life, living is action in relationship otherwise there is no living at all.
51:39 The sanyasi who retires, renouncing the world, he’s living in a relationship with his ideas.
51:57 Life can only exist in relationship and relationship means action.
52:09 And I can act according to an image, a symbol, or act in that state of affection, love, which is not an idea.
52:30 Look, is love an idea?
52:44 Right? If it is an idea it can be cultivated, it can be nourished, cherished, pushed around, twisted as you like it.
53:03 But if it is not an idea and it cannot be cultivated, then what is love?
53:19 First of all, when you say you love somebody, you love your country – and God knows why you say... your country or your God – what is that love?
53:42 When you say you love God, what does that mean?
53:51 Love something which you have projected, which gives you safety, which gives you hope, which gives you a certain sense of well-being.
54:08 It helps you to escape from fear.
54:16 And you say, ‘I love God,’ which is absolute nonsense, of course.
54:25 What has actually taken place is you have projected an image of yourself according to your wishes as something to be... as something worthwhile, great, noble.
54:43 So you are... actually when you worship God you are worshipping yourself.
54:53 So that is not love.
55:01 Look at yourselves, sirs, observe yourself.
55:08 Use the speaker as a mirror in which you see yourself honestly, not distorted.
55:19 And you’ll see that only there is confusion when there is an idea which predominates action.
55:46 And what is action without idea? Go into it, sirs. What is action - that is, ‘to do’? Not spontaneity, I’m not talking of spontaneity. Man is not spontaneous. He has got thousand years of tradition behind him, thousand influences which have conditioned him, many fears, many hopes, despairs, anxieties, guilt, ambition.
56:26 How can such an entity be spontaneous? He cannot. But if you begin to inquire, not be told by another, whether you can live without a concept, without a formula, then you will inevitably come upon action without the interference of thought which is always the old, and therefore action which is born out of love.
57:17 Because love is not old.
57:26 Love is not the product of thought. Because thought is always old, because thought is memory, thought is the result of experience, again the past.
57:45 So love is something always new and love is always in the present, it’s not time-binding.
58:00 And, as we said, it is only the religious mind which has understood this whole structure of conflict, formula, disorder, it’s only such a mind that can be religious mind.
58:31 And a religious mind does not seek at all.
58:41 It cannot experiment with truth.
58:53 And it is only such a mind that can perceive what is true because to such a mind the whole structure and the nature of pleasure is understood.
59:19 Truth is not something dictated by your pleasure or pain or by your conditioning as a Hindu, a Christian, a Buddhist, a Muslim.
59:40 And to understand pleasure, not to deny pleasure, one must go into this whole question of what is thought.
59:59 And this whole understanding is self-knowing, knowing yourself, not realising some higher entity of the self, which is again sheer hokum, nonsense.
1:00:22 What is factual is yourself, your ideas, your way of life, your feeling, your ambition, your greed, your envy, your cruelty, and the despair, the loneliness, the boredom.
1:00:42 Unless you bring order there, you can pray, you can worship, you can read all the books and follow all the gurus - they’ll have no meaning whatsoever.
1:00:51 So order comes through the understanding of disorder and disorder comes only when there is conflict, when thought, which is the response of memory and always old, interferes with action, which is always the doing in the present.
1:01:28 And seeking truth has no meaning. Why do you seek? I do not know if you have gone into this question. Why do you seek at all? And how do you know when you find it?
1:01:55 To say, ‘I know this is the truth,’ you must have an experience of it in the past, therefore you’re capable of recognising it.
1:02:08 If it is the recognition of the past it is not truth, it is still the projection of your own inclination, pleasure.
1:02:26 So a religious mind alone can find that which is true. It doesn’t find it – that’s a wrong word to use.
1:02:44 The religious mind is in a state of that unnameable thing and it cannot be sought because that thing is a living thing and therefore timeless, therefore it is complete order.
1:03:15 And a mind that is petty, small, ambitious, seeking position, suffering, in agony, such a mind can never, do what it will, know what love is.
1:03:30 And without love there is no beauty and without love there is no order.
1:03:41 Questioner: Krishnamurti... Krishnamurti: Just a minute, sir.
1:03:59 You’ll be perhaps be good enough to ask questions and we can go into those questions together.
1:04:14 Q: (Inaudible).
1:04:15 K: Wait, wait, wait. Sir, sir, just a minute, sir. There is a gentleman before you who got up.
1:04:30 I wonder if you listened to what has been said for this hour, or are you preparing to ask questions and not listen to the talk?
1:04:53 (Laughter) K: No, don’t laugh, sir.
1:05:05 When you jump up so quickly to ask questions, what is important?
1:05:18 To find out what actually your state of mind is?
1:05:25 Or are you asking questions with regard to a problem that you have?
1:05:41 And if you have a problem and are seeking an answer, who is going to answer it?
1:05:51 The speaker? He can put it into words and explain but the explanation, the answer, does not solve your problem.
1:06:11 You have to face your problem, whatever it is – death, love, loneliness, despair, agony of life, the boredom of existence – whatever it is, you have to face it, not somebody else.
1:06:33 And when you seek an answer from somebody else, you’re not facing the fact and that’s what this country has done for centuries upon centuries.
1:06:49 That’s why you are second-hand thinkers, you have been spoon-fed.
1:06:57 You want somebody else to solve your life.
1:07:04 That’s why you have these politicians, these gurus, and they will never, under no circumstances, solve the human problem.
1:07:26 And the solution of the human problem needs care, affection. Right, sir. What were you wanting, sir?
1:07:32 Q: Sir, last time you were answering a question about death. You said that thought continues after death but that has no validity. Sir, is it not that thought that incarnates? Is reincarnation not a fact?
1:07:45 K: The gentleman wants to know if reincarnation is not a fact.
1:08:06 Right, sir? Is that the question?
1:08:17 First of all, why do you want to know? (Laughter) K: No, don’t... Please, sir, don’t laugh. This is a serious matter. Why do you want to know?
1:08:35 Because you have lived fully? Because you know the beauty of life?
1:08:47 You know that you have lived so completely with such ecstasy and passion?
1:08:59 That’s why you say, ‘Look, what’ll happen when I die?
1:09:06 Will I go on with this ecstasy, this delight, this thing that I have felt when I looked at the blue sky and the bird on the wing and that face of a man or a woman which has delighted me?
1:09:28 When I die will all that go on?’ Or are you asking a question because you want to know if there is reincarnation next life, to reincarnate because there is hope in the future?
1:09:54 That one has led a miserable existence, puny, shoddy, meaningless life - and that’s what we call living, isn’t it?
1:10:09 Right, sir? That’s your life, isn’t it? Going to the office – not that one shouldn’t go to the office; you have to unfortunately – going to the office till you’re sixty, sixty-five.
1:10:24 Just think of it. Day after day the routine, and the routine of the office, the routine of sex, the routine of... like a machine, like doing things over and over and over again with misery, with a striven heart, darkened mind, dull-witted, lonely.
1:10:57 That’s your life, isn’t it? And you say, ‘Well, will this life, which is of sorrow and agony and with an occasional flash of joy, will this reincarnate, will this go on?’ Right, sirs?
1:11:30 Q: Sir, action without thought...
1:11:36 K: Wait, sir. My lordy. You see, sir, you haven’t listened to what the speaker is saying. You know, there is... it’s a sad world.
1:12:01 There is so much misery and sorrow in the world to which each one is contributing.
1:12:17 And you want to know what will happen next life when you do not know how to live.
1:12:26 And you want to know the truth of reincarnation, the proof, the psychical research assertions or the assertions of clairvoyants who have had past life and all that.
1:12:46 But you never ask - never - how to live, how to live with delight, with enchantment, with beauty every day.
1:13:03 You never ask that. And if you asked, then you’ll find it. Then you will come upon it passionately. But to ask it, one mustn’t be frightened of life. That means not frightened of being completely insecure, without... insecure without becoming neurotic.
1:13:49 For life is insecure psychologically. You may go to the same house, to the same wife and children, but inwardly there is no security at all.
1:14:09 And when there is no security then there is a movement; life then is endless; then life and death are similar.
1:14:24 The man who is frightened of life is frightened of death.
1:14:32 And the one who lives without conflict, with beauty and love, he is not frightened of death because to love is to die.
1:14:46 Right, sir.
1:14:48 Q: Sir, may I respectfully ask how is it possible to get action without thought?
1:15:04 (Inaudible).
1:15:05 K: What is action without thought.
1:15:12 Did I say that? Or did I say, did the speaker say, see the nature of thought and action; see the structure and nature of thought, how it functions, observe it in yourself?
1:15:39 Thought is of time.
1:15:49 Memory is accumulated experience, knowledge, and from that there is the reaction which is thought.
1:16:00 And action is something that is active, that’s being done all the time, living.
1:16:10 And when you separate thought and action there is conflict.
1:16:18 Sir, to act you must be passionate.
1:16:29 You know what it means to be passionate? Total self abandonment.
1:16:41 You’re only passionate sexually. I don’t mean that. That’s only a very small part. But passion is something entirely different. That word passion comes from the root which means sorrow.
1:17:07 And as long as you are in sorrow there is no passion.
1:17:17 And the ending of sorrow is the understanding of oneself; not according to some yoga, some book or philosopher or scientist or psychologist - understanding yourself as you are.
1:17:37 Then as you understand yourself there is the ending of sorrow, and when sorrow ends you will know what love is.
1:17:57 Q: (Inaudible), K: What is the difference between awareness and introspection - isn’t that right, madame?
1:18:28 What is introspection?
1:18:35 To analyse, to examine, to dissect oneself - this is right, wrong, I have done wrongly, I have done... this is good - constant introspection; that is, inwardly inspecting.
1:18:53 Right? Now, when you are inwardly inspecting who is the sergeant?
1:19:03 (Laughs) Sorry; have you got it?
1:19:10 You know, when you are inspecting – that is, looking, analysing, searching, questioning – who is the questioner?
1:19:26 Who is the censor? Is not the censor, the observer, the examiner, the introspector, the thing which he introspects himself?
1:19:40 Right? No, don’t agree, sir, this... This is meditation, not just agreement.
1:19:55 And awareness is not at all that. Awareness is to be aware without introspection, to look. Sir, have you ever looked at a bird or a tree? Have you? I’m afraid you haven’t because you haven’t time. You’re too callous, too indifferent.
1:20:24 You never looked. And if you do look next time, do look at a tree: the foliage, the beauty of the line of the limb.
1:20:36 Look at it against the dark sky, the real quality of the tree; look at it.
1:20:46 When you do look, what takes place? You’re interpreting it according to the image you have of that tree, aren’t you?
1:21:00 So what are you looking at? The image that you have, not at the tree.
1:21:12 And you can only look at the tree when you have no image. And the image is the result of thought.
1:21:25 So awareness is to look, to observe, to see actually what is without any interpretation, without any image.
1:21:43 Look at your husband or your wife or your children and, if you must, at your politician, without the image.
1:21:55 Do look at it. You understand? Look at your wife, your husband, without the memories, without the pleasure, without the annoyance, the anger, the habitual... the thing that you have become accustomed to.
1:22:17 Then look. Then when you look that way, then you have a different kind of relationship.
1:22:31 But if you look with your image that you have built up through thirty, twenty or ten days or a day, then you’re not related.
1:22:43 Then the relationship is only between image and image, which is an idea, memory, and therefore not a living thing.
1:22:59 So action and awareness and living are the same.
1:23:14 You cannot live if you are not aware choicelessly. You can... You’re not living when you’re not completely in action.
1:23:30 Of course, not all the time, action. And you cannot act if there is no love, and love is not the result of thought.
1:23:44 And as most of us have empty hearts and empty minds, though we are very clever, we can quote Gita upside down or the Koran or what you will, we do not know what it means to love your wife or your children.
1:24:05 If you loved your children you’d have no war. There would be no division between you and the Muslim or the Christian.
1:24:18 But you don’t love. And if you love, then do what you will and there is beauty in what you will.
1:24:37 Right, sirs.