Krishnamurti_EN

Krishnamurti Subtitles

Can the mind become quiet?

New York - 25 April 1971

Public Talk 4

0:31	Krishnamurti: I think we said
	that we would talk over together

0:39	a very complex problem,

0:44	which is,

0:51	if there is
	a religious experience,

1:03	and what are the implications
	of meditation.

1:20	If one observes,
	right throughout the world,

1:27	man has always, it appears,

1:31	been seeking something beyond
	his own death,

1:42	his own problems,

1:46	something that will be enduring,

1:50	true and timeless.

1:55	He's called it God,

2:00	he's given it so many names,

2:09	and most of us believe

2:15	in something of that kind

2:19	without ever
	actually experiencing.

2:29	Various religions
	throughout the world

2:33	have promised

2:40	that if you believed
	in certain forms

2:44	of rituals, dogmas, saviours,

2:53	you might,
	if you lead a certain kind of life,

2:58	come upon this
	strange thing called

3:03	whatever name
	one likes to give to it.

3:10	And those who have
	directly experienced it,

3:18	either experience it
	according to their conditioning,

3:26	to their belief,

3:33	according to their environmental,
	cultural influence.

3:40	If you are born in India

3:47	you have the various forms

3:53	of beliefs, gods,

3:58	and all the rest of that.

4:00	If you are born in the West,

4:02	again you are conditioned
	by propaganda

4:08	of two thousand years,

4:12	and one is caught

4:14	in a series of beliefs,
	dogmas and rituals.

4:23	And apparently

4:30	religion has lost its meaning,

4:40	because there have been
	religious wars,

4:46	religion doesn't answer
	all our problems,

4:52	religions have separated man,

4:57	Catholic, Protestant,
	Hindu, Buddhist, and so on,

5:03	it has brought about
	some kind of civilising influence,

5:10	but radically
	it has not changed man.

5:22	And when one begins to enquire

5:27	if there is such a thing
	as religious experience,

5:35	and what is that experience,

5:38	and why does one
	call it religious,

5:46	if one goes into it,

5:49	obviously one must first have

5:56	a great deal of honesty.

6:01	Not to be honest
	to a principle or a belief

6:07	or to any form of commitment

6:11	but to see things
	exactly as they are,

6:18	without any distortion,

6:22	not only outwardly
	but also inwardly,

6:29	never to deceive oneself.

6:36	For deception is quite easy

6:42	if one craves
	for some kind of experience,

6:49	call it religious or otherwise,

6:52	take a trip and so on,

6:56	then you are bound to be caught
	in some kind of illusion,

7:03	or experience according
	to your conditioning.

7:13	But to find out for oneself,
	if one can,

7:22	what is the
	religious experience,

7:27	one needs
	a great sense of humility

7:32	and honesty,

7:37	which means

7:41	never to ask for experience,

7:48	never to demand

7:57	for oneself

8:02	a reality or experience

8:07	or an achievement.

8:11	So one has to look very closely

8:18	at one's own desires,

8:22	attachments, fears,

8:29	and understand them wholly,
	if one can,

8:36	so that the mind
	is in no way distorted,

8:45	so that
	there will be no illusion,

8:52	no deception.

8:58	And one has to ask also,

9:04	what does it mean to experience?

9:13	I do not know if you have gone
	into that question at all.

9:25	Most of us

9:29	are tired, bored

9:32	with the usual experiences
	of every day.

9:40	We are tired of them all

9:44	and the more
	one is sophisticated,

9:48	the more one is intellectual,

9:55	one wants to live
	only in the present,

10:01	whatever that may mean,

10:04	and invent a philosophy
	of the present.

10:17	But to find out for oneself
	what it means to experience,

10:28	the word itself
	means to go through,

10:33	to finish, to go right to the end
	and finish with it.

10:39	But unfortunately,

10:44	for most of us,

10:47	every experience leaves a scar,
	a memory,

10:51	pleasant or unpleasant,

10:55	and we want only to retain
	the pleasant ones.

11:03	And when we are asking
	for any kind of spiritual, religious,

11:08	or transcendental experience,

11:15	we are trying to find out,
	aren't we,

11:22	whether, first of all,
	there is such an experience,

11:27	and also
	what experience itself means.

11:35	If you experience something

11:38	and you cannot recognise
	that experience

11:43	then that experience
	ceases to be.

11:48	One of the essential
	meanings of experience

11:55	is recognition,

12:02	and when there is recognition

12:06	it has already been known,

12:09	already been experienced,

12:12	otherwise
	you cannot possibly recognise.

12:20	So, when they talk about
	religious experience,

12:23	spiritual experience,

12:25	or that word
	which is so misused

12:31	- transcendental experience -

12:36	you must have already known it
	to be able to recognise

12:41	that you are experiencing something
	other than the ordinary experience,

12:48	that seems so logical and true,

12:55	that the mind
	must be able to recognise,

13:00	and recognition implies something
	which you have already known,

13:06	therefore it is not new.

13:14	And when you are
	wanting more experience

13:21	in the religious field,

13:24	either you want it because
	you have not solved your problems,

13:32	your daily anxieties,

13:35	despairs and fears and sorrows,

13:40	and therefore you are wanting
	something more.

13:44	And in that demand for the more,
	lies deception.

13:53	I think, again,
	that's fairly logical and true.

14:00	Not that logic is always true

14:06	but when one uses logic,
	reason,

14:11	healthily, sanely,

14:15	one knows
	the limitation of reason.

14:26	And the demand for wider, deeper,

14:32	more fundamental experiences

14:37	only leads to further extension

14:43	of this past of the known.

14:48	I think that is clear

14:50	and I hope we are communicating,
	sharing with each other.

14:58	Then also
	in this religious enquiry,

15:11	one is seeking,

15:16	one is seeking to find out
	what truth is,

15:20	if there is a reality,

15:23	if there is such a thing

15:27	as a state of mind
	that is beyond time.

15:38	Search again implies a seeker,

15:47	doesn't it?

15:51	And what is he seeking?

15:58	How will he know

16:02	that which he has found
	in his search is true?

16:10	Again,

16:12	if he finds what is true,

16:15	at least what he thinks is true,

16:19	that depends on his conditioning,
	on his past, on his knowledge,

16:24	on his past experiences,

16:33	and search then merely becomes
	a further projection of his own past,

16:43	hopes and fears and longings.

16:50	So a mind that is enquiring,

16:57	not seeking,

17:00	a mind that is enquiring

17:02	without wanting experience

17:09	must be totally free
	of these two,

17:14	that is,
	the demand for experience

17:20	and the search for truth.

17:25	One can see why,

17:28	because when you are seeking,

17:31	you go to various teachers,
	various books,

17:36	join various cults,

17:39	follow various gurus,
	teachers, etc.,

17:44	like window shopping.

17:52	And such search

17:56	has no meaning whatsoever.

18:04	So, when you are enquiring
	into this question:

18:10	what is a religious mind,

18:21	and what is a quality of mind

18:29	that is no longer experiencing
	anything at all,

18:43	and can the mind be free

18:49	from the demand for experience

18:52	and completely end all seeking

18:56	but only investigate
	without any motive,

19:02	without any purpose,

19:11	the fact of time

19:20	and if there is
	a timeless state.

19:26	To enquire into that,

19:30	which means
	no belief whatsoever,

19:38	not committed to any religion,

19:41	to any so-called
	spiritual organisation,

19:47	not following any guru,

19:54	therefore no authority
	whatsoever,

19:59	including that of the speaker
	especially.

20:07	Because you are
	very easily influenced,

20:12	terribly gullible,

20:16	though you may be sophisticated,

20:23	know a great deal,

20:26	but you are always eager,

20:30	always wanting

20:34	and therefore gullible.

20:44	So, a mind that is enquiring
	into the question

20:50	of what is religion,

20:55	must be free entirely
	of any form of belief,

21:04	any form of fear,

21:09	because fear,
	as we explained the other day,

21:15	is a distorting factor,

21:18	bringing about violence,
	aggression.

21:23	Therefore a mind
	that is enquiring

21:26	into the quality
	of a religious state,

21:35	movement,

21:36	must be free of this,

21:41	and that demands great honesty

21:44	and a great sense of humility.

21:48	For most of us,

21:53	vanity is one of
	the major impediments,

22:01	because we think we know,

22:04	because we have read
	a great deal,

22:08	we have committed ourselves,

22:11	we have practiced
	this or that system,

22:16	followed some guru

22:22	peddling his philosophy.

22:28	And we think we know,

22:31	at least a little bit,

22:35	and that's the beginning
	of vanity.

22:40	And when you are enquiring
	into such an extraordinary question

22:50	there must be the freedom

22:55	of actually not knowing
	a thing about it.

23:03	You really don't know, do you?

23:09	You don't know what truth is,
	what God is, if there is such thing,

23:16	or what is a truly
	religious mind.

23:19	You have read about it,

23:22	people have talked
	for millennia,

23:29	built monasteries,

23:35	but actually they are living
	on other people's knowledge,

23:42	experience, propaganda.

23:46	Surely one must put aside
	all that completely,

23:52	mustn't one, to find out?

23:55	Therefore the enquiry into this
	is a very, very serious matter.

24:05	And if you want to
	play with all this

24:11	there are all kinds
	of entertainments,

24:18	so-called spiritual,
	religious entertainments,

24:23	but they have no value whatsoever
	to a serious mind.

24:35	To enquire into

24:42	what is a religious mind,

24:47	one must not only,
	as we explained yesterday,

24:51	be free of our conditioning,

24:54	be free of our Christianity,
	of our Buddhism, Hinduism,

25:00	with all the propaganda

25:02	of five thousand
	or two thousand years,

25:06	so the mind is really free
	to observe.

25:13	That's very difficult
	because we are afraid to be alone,

25:18	to stand alone,

25:23	because we want security
	both outwardly and inwardly,

25:29	therefore we depend on people,

25:33	whether it's the priest
	or the new leader

25:36	or the guru who says he knows,

25:38	or he says, I have experienced
	therefore I know.

25:46	So one has to stand
	completely alone,

25:50	not isolated,

25:53	there is a vast difference
	between isolation

25:57	and being completely alone,

26:03	integral.

26:08	Isolation is a state of mind
	in which relationship ceases,

26:17	when actually
	through your daily life and activity

26:24	you have built a wall
	around yourself,

26:27	consciously or unconsciously,

26:31	not to be hurt.

26:38	That isolation

26:42	obviously prevents
	every form of relationship,

26:48	which we went into, somewhat,
	yesterday evening.

26:55	And aloneness implies

26:59	a mind that does not depend

27:06	on another psychologically,

27:12	is not attached to any person,

27:19	which does not mean
	that there is no love.

27:22	Love is not attachment.

27:36	Aloneness implies

27:42	a mind that is really,
	deeply, inwardly,

27:47	without any sense of fear,
	therefore any sense of conflict.

28:04	Then we can proceed,
	if you go so far,

28:12	to find out
	what discipline means.

28:24	For most of us,

28:27	discipline is a form of drill,

28:33	a repetition,

28:38	either overcoming an obstacle,

28:43	resisting or suppressing,

28:48	controlling,
	shaping, conforming,

28:54	all that is implied
	in that word discipline.

29:04	But the root meaning
	of that word is to learn,

29:10	a mind that is willing to learn,

29:15	not conform.

29:20	A mind that is willing to learn
	must be curious,

29:29	must have great interest.

29:35	And a mind that already knows
	cannot possibly learn.

29:43	If you want to learn a language,

29:46	you come to it not knowing
	that language

29:50	and therefore your mind
	is learning.

30:04	And when you are learning

30:08	what the meaning of that word
	discipline means,

30:15	not drill,

30:18	not repetitive,

30:20	not mechanical,

30:23	not conforming

30:27	or suppressing, controlling,
	etc.,

30:31	you are learning about it,

30:33	therefore, in that very learning
	there is order.

30:42	Are we following each other
	in all this?

30:48	Can I go on?

30:54	If we don't communicate
	with each other,

30:56	I'm sorry.

31:00	There is a great deal
	to be gone into,

31:03	therefore I must get on with it.

31:13	So discipline, the root meaning
	of that word means to learn,

31:19	to learn why one controls,

31:22	why one suppresses,
	why there is fear,

31:30	why does one conform, compare,

31:36	and therefore conflict.

31:39	And in that learning
	there is order,

31:45	that very learning
	brings about order,

31:48	not order
	according to any design, pattern,

31:58	but in the very enquiry

32:01	into the confusion,
	into the disorder,

32:05	there is order.

32:13	Most of us are confused

32:19	for a dozen reasons,

32:21	which we needn't go into
	for the moment.

32:27	To learn about confusion,

32:31	to learn about
	the disorderly life one leads,

32:39	not try to bring order
	into confusion

32:43	or order in disorder,

32:46	but to learn about disorder,

32:49	to learn about confusion.

32:53	Then as you are learning,
	order comes into being.

33:03	So order is a living thing,
	not a mechanical order,

33:13	and order is surely virtue.

33:24	It is the mind that is disorderly
	that is not virtuous.

33:36	A mind that's confused,
	conforming, imitating,

33:42	is not orderly,

33:46	it is in conflict.

33:48	And a mind that's in conflict
	is disorderly

33:55	and therefore such a mind
	has no virtue,

33:59	it's only the mind
	that's learning,

34:06	learning about disorder,

34:10	conforming, and so on.

34:16	Out of this enquiry, learning,
	comes order,

34:21	and therefore order is virtue.

34:28	Not the morality of society,

34:32	the social morality,
	as you observe, is totally immoral.

34:40	It may be respectable,

34:46	and what is respectable
	is generally disorderly.

34:55	Please, observe it in yourself,

35:04	see how one is, in one's life,

35:08	so disordered,

35:13	so confused,

35:17	so mechanical.

35:21	And in that state,
	one tries to find a moral,

35:25	a way of living
	which will be orderly, sane, etc.

35:32	How can a mind that is confused,
	conforming, imitative,

35:39	have any kind of order,

35:43	any kind of virtue?

35:48	But order is necessary,

35:56	because only out of order
	can there be a total action.

36:07	May I go on?

36:09	I won't ask anymore whether
	I can go on, I'll just go on.

36:21	Action is life,

36:31	but our action brings disorder.

36:35	There is political action,
	religious action,

36:38	business action, family action,
	fragmented actions.

36:45	And naturally such action
	is contradictory,

36:53	you are a businessman

36:57	and at home
	you're a kindly human being,

37:00	at least you pretend to be.

37:05	There is contradiction

37:10	and therefore there is disorder.

37:12	And a mind that is in disorder

37:15	cannot possibly understand
	what virtue is.

37:24	And nowadays,

37:29	when there is permissiveness
	of every kind,

37:39	virtue, order, is denied.

37:50	And a religious mind
	must have this order,

37:57	not according to a pattern
	or a design

38:02	laid down by you
	or by another,

38:07	but that order,
	that sense of moral rectitude,

38:15	comes only when you understand
	the disorder,

38:21	the confusion,
	the mess that one lives in.

38:30	Now, all this
	is to lay the foundation

38:36	for meditation.

38:48	If you don't lay the foundation,

38:55	meditation then
	becomes an escape,

39:04	and you can play with
	that kind of meditation endlessly.

39:09	That's what most people
	are doing,

39:15	lead an ordinary,
	confused, messy life,

39:21	and somehow find a corner
	to bring about a quiet mind.

39:35	And there are all the people
	who will give you a quiet mind,

39:40	whatever that may mean.

39:44	So for a serious mind,

39:50	and this is a very serious thing,
	not a play thing,

40:00	one must have this freedom

40:05	from all belief,

40:11	from all commitment,

40:17	because you are committed
	to the whole of life,

40:20	not to one segment of life.

40:26	Because most of us are committed
	to revolution, physical revolution,

40:32	or to political this or that,
	or the religious activity,

40:38	to some kind of religious,
	monastic life and so on,

40:45	those are all
	fragmentary commitments.

40:49	We are talking of freedom

40:55	so that you can commit yourself,

40:58	your whole being, your whole energy,
	vitality and passion

41:05	to the whole of life,

41:08	not to one part of it.

41:14	Then we can proceed to find out

41:19	what it means to meditate.

41:33	I don't know if you have
	gone into this at all.

41:40	Probably some of you
	have played with it,

41:45	tried to control your thoughts,

41:49	followed various systems,

41:54	but that's not meditation
	at all.

42:00	So one has to dispose
	of the various systems

42:06	that one has been offered,

42:15	the Zen,

42:17	the transcendental,

42:21	the things that have been
	brought over

42:24	from India or Asia,

42:30	in which various people
	are caught.

42:36	So one has to go into this question
	of systems, methods.

42:46	And I hope you will too,

42:48	we are sharing this problem
	together.

42:54	When you have a system
	to follow,

43:02	what happens to the mind?

43:07	What does a system,
	a method imply?

43:13	A guru

43:16	- I don't know why
	they call themselves gurus -

43:23	I can't find a strong word

43:27	to deny that whole world
	of gurus,

43:34	of their authority,

43:37	because they think they know.

43:44	And a man who says, I know,

43:49	such a man does not know.

43:54	Or a man who says,
	I have experienced truth,

43:58	distrust him completely.

44:07	These are the people
	who offer systems.

44:14	System implies practice,

44:19	following,

44:21	repetition,

44:26	denying what actually is,

44:33	and therefore
	increasing your conflict.

44:40	The system promises
	nirvana or enlightenment.

44:45	Just think of it,

44:47	promising somebody
	enlightenment.

44:52	And therefore you have

44:57	the guru who says he knows more

44:58	and the other guru says
	he knows still more.

45:02	And the disciples fight
	amongst themselves,

45:05	say, my guru is better
	than your guru.

45:14	So you observe this,

45:16	that systems
	make the mind mechanical,

45:24	they don't give you freedom.

45:27	They may promise freedom
	at the end,

45:31	but freedom is at the beginning,
	not at the end.

45:37	If you have no freedom
	at the beginning,

45:40	to enquire
	into the truth of any system,

45:48	then you are bound to end up
	with a system,

45:53	and therefore a mind
	which is incapable of subtlety,

45:58	swiftness, sensitivity.

46:04	So one can totally dispose
	entirely of all systems

46:14	so that your mind
	is really enquiring,

46:21	is really learning,

46:23	not according to any system,

46:26	any philosophy, any guru,

46:30	but being free to enquire,

46:35	to see what
	actually takes place.

46:46	The mind,

46:50	which is the result
	of thousands of years of thought,

47:02	that mind,

47:05	that thought wanders.

47:09	You want to fix your mind,
	your thought, on a particular phrase,

47:14	a symbol, an idea, and so on,
	and your thought wanders off,

47:21	and you say you must control it.

47:25	So again you have a battle,

47:28	you want to fix your mind
	on something

47:32	and you're thinking about
	the drive that you're going to take.

47:37	So there is conflict.

47:46	What is important
	is not controlling thought

47:52	but understanding thought,

47:58	therefore understanding
	the origin,

48:03	the beginning of thought,

48:09	which is in yourself.

48:14	That is,

48:27	the brain stores up memory,

48:32	you can observe this yourself,

48:34	you don't have to read
	all the books about it,

48:38	your brain stores memory.

48:47	And if it hasn't stored memory
	you wouldn't be able to think at all.

48:55	That memory is the result
	of experience, knowledge,

49:03	whether yours
	or of the community or the family,

49:08	and so on, of the race.

49:14	And from that storehouse of memory,
	thought springs.

49:22	And thought is never free,
	it's always old.

49:31	There is no such thing
	as freedom of thought.

49:37	Thought can never be free
	in itself,

49:40	it can express
	or talk about freedom,

49:43	but in itself it is the result
	of past memories,

49:48	experiences, knowledge,
	and therefore it's old.

49:54	Right?

49:57	I mustn't say right.

50:08	One must have
	this accumulation of knowledge,

50:14	otherwise you couldn't function,
	you couldn't do a thing,

50:17	couldn't speak to each other,

50:20	couldn't go home, and so on -
	knowledge is essential.

50:32	So, in meditation
	one has to find out

50:43	whether there is an end
	to knowledge

50:48	and a freedom from the known.

51:01	Because if meditation
	is the continuation of knowledge,

51:11	that is, the continuation

51:13	of everything that man
	has accumulated,

51:21	then there is no freedom,
	is there?

51:26	There is only freedom

51:30	when there is an understanding

51:35	of the function of knowledge

51:40	and the freedom from the known.

51:56	We are enquiring

52:01	into the field of knowledge,

52:06	where it has its function

52:10	and where it becomes an impediment
	to further enquiry.

52:23	If the brain cells

52:29	continue to operate,

52:33	and they can only operate
	in the field of knowledge,

52:41	because that's the only thing
	the brain cells can do,

52:47	it has known experience,
	in the field of time

52:50	which is the past.

52:53	And to find out
	if there is a field

52:57	which is not already
	contaminated by the known.

53:07	This is meditation.

53:16	Are we meeting each other?

53:22	You see my point?

53:25	If I meditate

53:30	and continue
	with what I have already learned,

53:34	with what I already know,

53:37	then I am living in the past,

53:41	living within
	the field of my conditioning,

53:44	within the field
	of what I have already known.

53:49	In that there is no freedom.

53:53	I may decorate
	the prison in which I live,

53:58	I may do all kinds of things
	in that prison,

54:03	but it's still a limitation,
	a barrier.

54:11	So the mind has to find out
	whether the brain cells

54:18	which have developed
	through millennia in knowledge

54:25	can be quiet,

54:29	totally quiet,

54:34	and respond to a field,
	a dimension it does not know.

54:49	Which means,

54:51	can the mind be totally still?

55:03	This has been the problem

55:06	of all the religious people
	throughout the centuries,

55:12	because they realise

55:15	that you must have
	a very quiet mind,

55:19	because then only you can see.

55:27	If you are chattering,

55:29	if your mind
	is constantly in movement,

55:34	rushing all over the place,

55:37	obviously it cannot look,
	it cannot listen totally,

55:44	that's simple.

55:46	To listen, to observe totally,

55:48	the mind must be
	completely quiet.

55:53	So they say, control.

55:58	Control, hold it,

56:04	train it,

56:11	put it in a prison,

56:16	because they haven't found a way

56:19	of bringing about a mind
	that is completely and utterly quiet.

56:34	They say control,

56:37	don't yield to any desire,

56:41	don't look at a woman,

56:44	don't look at a man,

56:50	don't look at the beautiful hills,
	trees,

56:55	and the beauty of the earth,

56:59	because if you do, it might remind you
	of the woman or the man.

57:04	Therefore control, hold

57:10	and concentrate.

57:17	And when you do all that,
	concentrate,

57:20	don't look at the loveliness
	of the earth,

57:24	of the sky, of the cloud,

57:30	you are in conflict,

57:34	and therefore more control,
	more subjugation.

57:42	This has been going on
	for a millennia,

57:46	for thousands of years,

57:50	because they all realise
	they must have a quiet mind.

58:00	How does the mind become quiet,

58:05	without effort,

58:09	without control,

58:13	without being drilled,

58:21	without following, shaping,

58:25	giving it a border,

58:31	how to make the mind

58:34	- no, not how,
	because the moment you ask how,

58:37	you are introducing a system,

58:41	therefore there is no how -

58:45	can the mind become quiet?

59:04	I don't know what
	you're going to do about it,

59:11	when you see the problem,

59:13	when you see the necessity,

59:17	the truth of having a quiet,

59:22	delicate, subtle mind,

59:26	which is absolutely quiet.

59:33	How are you going to do it,
	how is it to happen?

59:42	Because only such a mind

59:47	is a religious mind.

59:50	It is only such a mind that sees
	the whole of life as a unit,

59:58	as a unitary movement,
	not fragmented.

1:00:05	Therefore such a mind
	when it acts, it acts totally,

1:00:11	not fragmentarily, because it acts
	out of complete stillness.

1:00:20	How is that to happen?

1:00:24	That is the problem
	of meditation.

1:00:30	You have laid the foundation

1:00:41	of a life
	of complete relationship,

1:00:47	which we went into yesterday,

1:00:50	a life that is orderly
	and therefore virtuous,

1:00:55	a life that is
	extraordinarily, inwardly simple

1:00:59	and therefore totally austere.

1:01:05	Not the austerity of the priest
	which is harsh, brutal,

1:01:12	but the austerity
	of deep simplicity,

1:01:18	which means a mind
	is not in conflict.

1:01:26	And when you have
	laid that foundation,

1:01:31	easily, without any effort,

1:01:34	because the moment
	you introduce effort

1:01:37	there's conflict,

1:01:39	because you see the truth of it,

1:01:42	and therefore
	it is the perception of what is

1:01:47	that brings about
	a radical change.

1:01:52	So when you perceive,

1:01:54	when the mind sees clearly

1:02:00	that it's only a quiet mind,

1:02:04	which means the brain cells

1:02:09	which carry the memories
	of centuries,

1:02:12	they must also become quiet
	and only respond when necessary,

1:02:19	and not otherwise.

1:02:26	Only respond when challenged
	completely,

1:02:32	but otherwise remain
	completely quiet.

1:02:37	That's the problem.

1:02:41	It's only a quiet mind,
	a totally still mind

1:02:50	that understands.

1:02:52	In that still mind there is a movement
	which is totally different,

1:02:58	of a different dimension,
	of a different quality.

1:03:02	That can never be
	put into words,

1:03:06	because that is indescribable.

1:03:12	But what can be described
	is up to this point,

1:03:21	to the point when you have
	laid the foundation

1:03:25	and see the necessity,

1:03:27	the truth and the beauty
	of a still mind.

1:03:36	For most of us,

1:03:47	beauty is in something,

1:03:52	in the building, in the cloud,

1:03:56	in the shape of a tree,
	in a beautiful face.

1:04:04	Is beauty out there,

1:04:08	or is it a quality of mind

1:04:23	that has no
	self-centred activity?

1:04:33	Because like joy,

1:04:38	beauty is essential
	in meditation,

1:04:41	the understanding of beauty.

1:04:50	And beauty is really

1:04:52	the total abandonment of the me.

1:05:00	And the eyes
	that have abandoned the me

1:05:03	can see the tree
	and the beauty of it,

1:05:07	and the loveliness of a cloud.

1:05:13	That is, when there is no centre
	as the me.

1:05:20	It happens to each one of us,
	doesn't it?

1:05:23	When you see a lovely mountain,

1:05:29	when you come upon it suddenly,

1:05:31	there it is.

1:05:34	Everything has been pushed aside

1:05:38	except the majesty of that hill.

1:05:44	That hill, that mountain,
	that tree, absorbs you completely.

1:05:55	It's like a child with a toy,

1:06:02	the toy absorbs the child.

1:06:07	And when the toy is destroyed

1:06:09	the child is back again
	in whatever he's doing,

1:06:13	in his mischief,
	in his crying, etc.

1:06:16	Likewise with us,

1:06:19	when you see the mountain

1:06:23	or the single tree on a hilltop,

1:06:29	it absorbs you.

1:06:35	And we want to be absorbed
	by something,

1:06:39	by an idea,

1:06:42	by an activity,
	by a commitment,

1:06:49	by a belief,

1:06:52	or be absorbed by another,

1:07:00	which is

1:07:03	like the child with a toy.

1:07:14	Beauty,
	which means sensitivity,

1:07:20	the body that is sensitive,

1:07:31	which means right diet,

1:07:35	right way of living,

1:07:40	I won't go into all that,
	there's no time.

1:07:47	When you have all this,
	and if you've gone that far,

1:07:51	and I hope you will,
	or you are doing it now,

1:07:58	then the mind will inevitably
	and naturally, unknowingly,

1:08:06	become quiet.

1:08:10	You can't make the mind quiet,

1:08:13	because you are
	the mischief-maker,

1:08:17	you are yourself disturbed,
	anxious, confused,

1:08:22	how can you make the mind quiet?

1:08:27	But when you understand
	what quietness is,

1:08:32	when you understand
	what confusion is,

1:08:36	what sorrow is,

1:08:38	whether sorrow can ever end,

1:08:42	when you understand pleasure,

1:08:45	then out of that comes
	an extraordinarily quiet mind,

1:08:51	you don't have to seek it.

1:08:55	You must begin at the beginning

1:08:58	and the first step
	is the last step,

1:09:03	and this is meditation.

1:09:26	Would you like to ask
	any questions?

1:09:34	Yes?

1:09:45	Questioner: When you make the analogy
	of the mountain, the hills,

1:09:52	the beautiful sky,
	that's wrong for these people,

1:09:55	that's not the analogy for them.

1:09:57	The analogy is the dirt.

1:09:59	K: Right, take that, the analogy
	of the dirty street of New York,

1:10:08	the analogy of the dirt,

1:10:12	the squalor, the poverty,
	the ghettos, the war,

1:10:23	which we have made,

1:10:27	to which each one of us
	has contributed,

1:10:31	we are responsible, each one of us,
	for the war in Vietnam,

1:10:37	for the war in the Middle East,
	in Pakistan,

1:10:40	each one of us is responsible.

1:10:45	You don't feel that way

1:10:51	because you have
	separated yourself,

1:10:55	isolated yourself,

1:10:59	therefore having no relationship
	with another

1:11:06	you become corrupt

1:11:09	and therefore allow corruption
	to spread in the world.

1:11:15	That's why this corruption,
	this pollution, this war, this hatred,

1:11:21	cannot be stopped by a system,

1:11:26	political, religious,
	or any organisation.

1:11:29	You have to change.

1:11:35	Don't you see this?

1:11:39	You have to cease to be,
	completely, what you are.

1:11:49	Not through will.

1:11:52	Meditation is the emptying
	of the mind of will,

1:12:01	then totally different action
	takes place.

1:12:08	Yes?

1:12:19	Q: If one can have the privilege
	of becoming aware,

1:12:23	totally aware, shall I say,

1:12:25	how can we then help those
	that are conditioned,

1:12:31	that have deep resentment
	within them,

1:12:33	to become receptive and aware.

1:12:38	K: If one is privileged
	to be totally aware,

1:12:42	how can one help another
	to uncondition and so on.

1:12:47	Why, if I may ask,
	do you use the word privilege?

1:12:52	What is there sacred or privileged
	about being aware?

1:12:58	That's a natural thing,
	isn't it, to be aware?

1:13:05	And if you are aware
	of your own conditioning,

1:13:11	of the turmoil,
	the dirt, the squalor,

1:13:15	the war, the hatred,

1:13:19	you know what is
	happening in the world,

1:13:20	the tears,

1:13:25	the sorrow of those
	poor people being killed,

1:13:29	the children, the mothers,
	all that.

1:13:34	If you are aware of all that

1:13:38	you will establish a relationship
	with another so complete,

1:13:43	so that when you are
	so completely related to another

1:13:49	you are related to every other
	human being in the world.

1:13:54	You understand this?

1:13:57	If I am related to my wife,
	to my husband, to somebody completely,

1:14:04	totally, not as an idea or an image,
	completely,

1:14:11	then I am related to every
	human being in the world,

1:14:15	then I will see
	I will not hurt another.

1:14:19	They are hurting themselves.

1:14:24	Then I can go,

1:14:28	preach, talk about it,

1:14:32	not with the desire
	to help another,

1:14:40	that's the most terrible thing to say,
	I want to help another.

1:14:46	Who are you to help another,
	including the speaker?

1:15:03	The beauty of the tree
	or the flower

1:15:08	doesn't want to help you,
	it is there,

1:15:12	it is for you to look
	at the squalor or at the beauty.

1:15:20	And if you are incapable
	of looking at it

1:15:24	then find out why
	you are incapable,

1:15:28	why you have become so indifferent,
	so callous,

1:15:35	so shallow and empty.

1:15:43	If you find that out

1:15:45	then you are in a state

1:15:51	where the waters of life flow,

1:15:54	you don't have to do a thing.

1:16:11	Q: What is the relationship between

1:16:13	seeing things exactly as they are,
	and consciousness?

1:16:17	K: What is the relationship between
	seeing things as they are,

1:16:22	and consciousness.

1:16:30	Consciousness

1:16:33	is the content of it.

1:16:37	The content of consciousness
	is consciousness.

1:16:49	Has everything
	got to be explained?

1:16:58	That's a simple thing.

1:17:00	The content of your consciousness
	is your greed, envy, ambition,

1:17:06	comparison, struggle, pain, sorrow,
	all that is consciousness,

1:17:11	because the content of it
	makes consciousness.

1:17:17	Remove the content,

1:17:20	is there consciousness
	as you know it?

1:17:26	Of course not,

1:17:28	you only know consciousness
	by its content.

1:17:33	And its content
	is what is happening in the world,

1:17:38	of which you are a part.

1:17:43	Now, to empty all that

1:17:49	is not to have this consciousness
	but a totally different dimension.

1:18:00	And that dimension
	you cannot speculate about,

1:18:04	leave it to the scientists,
	to the philosophers.

1:18:08	What we can do is to find out

1:18:12	whether it is possible
	to uncondition the mind

1:18:17	by becoming aware,

1:18:24	by becoming totally attentive.

1:18:33	Q: I don't know myself
	what love is or truth is or God is,

1:18:37	but when you describe it: love is God,
	instead of love is love.

1:18:41	Can you explain
	why you say love is God?

1:18:43	K: I didn't say love is God.

1:18:45	Q: Well, in your book,
	I read one of your books.

1:18:47	K: Oh, I'm so sorry,
	don't read books.

1:19:08	That word has been used so much,

1:19:12	loaded by man's despairs
	and hopes.

1:19:21	You having God,

1:19:23	the communists have their gods,

1:19:27	loaded.

1:19:29	So find out, if I may suggest,

1:19:34	what love is.

1:19:38	You can only find out
	what love is

1:19:43	by knowing what it is not.

1:19:46	Not knowing intellectually
	but actually in life

1:19:51	putting aside what it is not:

1:19:54	jealousy, ambition, greed,

1:19:57	all the division
	that goes on in life,

1:20:02	the me and the you,

1:20:05	we and they,
	the black and the white.

1:20:13	You won't do it,

1:20:16	unfortunately,

1:20:19	you won't do it
	because it needs energy.

1:20:25	And energy comes only
	when you observe actually what is,

1:20:30	not run away from it.

1:20:34	When you see actually what is,

1:20:41	then in the observing of it

1:20:43	you have the energy
	to go beyond it.

1:20:50	You cannot go beyond it
	if you are trying to escape from it,

1:20:53	if you are trying to translate it,
	if you are trying to overcome it,

1:20:58	just to observe
	actually what is,

1:21:05	then you have
	an abundance of energy,

1:21:11	then you can find out
	what love is.

1:21:20	Love is not pleasure.

1:21:26	And to find that out,

1:21:28	to really inwardly
	find out for yourself

1:21:32	that love is not pleasure.

1:21:35	You know what that means?

1:21:43	It means that there is no fear,

1:21:48	that there is no attachment,

1:21:51	no dependency,

1:21:55	but a relationship
	in which there is no division.

1:22:05	Q: I would like, if you would,

1:22:07	to talk about the role of the artist
	in society.

1:22:11	Does he serve a function
	beyond his own function?

1:22:33	K: The role of the artist
	in society.

1:22:45	Who is an artist?

1:22:51	Who paints a picture?

1:22:53	Writes a poem?

1:23:00	Who wants to express himself
	through painting

1:23:06	or through writing a book,
	a play?

1:23:12	Why do we divide the artist
	from the rest of us,

1:23:21	the intellectual
	from the rest of us?

1:23:25	Why this division?

1:23:33	Because we have placed
	the intellectual at one level,

1:23:38	the artist perhaps
	at a higher level,

1:23:41	and the scientist
	at a still higher level.

1:23:47	And then we say,
	what is their role in society?

1:23:51	The question is not
	what is their role

1:23:54	but what is your role
	in society,

1:23:59	because you have created
	this awful mess.

1:24:07	What is your role?

1:24:11	Find out.

1:24:14	That is, find out

1:24:17	why you live within this world
	of squalor, hatred and misery.

1:24:25	Apparently it doesn't touch you.

1:24:33	You have listened
	to these four talks,

1:24:39	shared some of the things
	together,

1:24:43	understood, let's hope,
	a great deal.

1:24:49	Then you become

1:24:53	a centre of right relationship

1:24:57	and therefore
	it's your responsibility

1:25:00	to change this terrible,
	corrupt, destructive society.

1:25:09	Isn't it time now to stop?

1:25:18	What time is it?

1:25:24	Quarter past seven.

1:25:25	Any more questions?

1:25:28	Q: Could you go into
	psychological time?

1:25:35	K: I will.

1:25:38	I've got it.

1:25:40	This is the last question,
	I'm afraid.

1:25:42	I'll have to stop.

1:25:45	The questioner wants to know
	what time is,

1:25:50	could you go into it.

1:25:56	Time is old age,

1:26:03	time is sorrow,

1:26:10	time doesn't heed.

1:26:17	So what is time?

1:26:21	There is chronological time
	by the watch.

1:26:26	That must exist, otherwise
	you won't be able to catch your bus,

1:26:31	cook a meal,
	all the rest, time.

1:26:36	But there is another kind of time
	which we have accepted.

1:26:45	That is we say,

1:26:48	tomorrow I will be,

1:26:52	tomorrow I will change,

1:26:56	tomorrow I will become.

1:27:00	Psychologically,
	we have created time, haven't we?

1:27:08	You know, tomorrow.

1:27:11	Is there a tomorrow,
	psychologically?

1:27:19	To put that question seriously
	is a most dreadful question,

1:27:29	because we want tomorrow,

1:27:32	I am going to see you tomorrow,

1:27:36	I am going to have
	the pleasure of meeting you tomorrow,

1:27:40	I am going to understand
	tomorrow,

1:27:44	my life will be different
	tomorrow,

1:27:49	I will realise enlightenment
	tomorrow.

1:27:55	Therefore tomorrow becomes
	the most important thing in our life.

1:28:03	You have had sex yesterday,
	all the pleasures, all the agony,

1:28:08	whatever you have in that mess,

1:28:11	and you want it tomorrow,

1:28:13	because you want that same pleasure
	repeated tomorrow.

1:28:19	So to put that question to yourself
	and find out the truth of it,

1:28:25	which is,
	is there a tomorrow at all?

1:28:29	Except - please follow -
	thought projects tomorrow.

1:28:42	So, tomorrow is the invention
	of thought as time.

1:28:50	And if there is no tomorrow
	psychologically,

1:28:55	what happens to the life,
	to today?

1:29:02	What happens today
	if there is no tomorrow,

1:29:07	psychologically?

1:29:10	Then there is
	a tremendous revolution, isn't there?

1:29:18	Then your whole action
	undergoes a radical change,

1:29:25	doesn't it?

1:29:28	Then you are completely
	whole now.

1:29:35	Then you are not projecting
	from the past,

1:29:38	through the present,
	the future.

1:29:45	That means to live,

1:29:49	dying every day.

1:29:55	Do it and you will find out
	what it means

1:29:59	to live so completely today.

1:30:05	Isn't that what love is?

1:30:12	You don't say,
	I will love tomorrow,

1:30:17	do you?

1:30:21	You love or you don't love.

1:30:26	So love has no time,

1:30:30	only sorrow has time.

1:30:35	Sorrow is thought as pleasure.

1:30:41	So to find out for oneself
	what time is,

1:30:47	and find out
	if there is no tomorrow.

1:30:58	Then there is a life
	which is eternal,

1:31:01	because eternity has no time.