Krishnamurti - Simplicity comes into being when there is freedom from the desire to achieve

Krishnamurti Subtitles

OJ49T13 - Simplicity comes into being when there is freedom from the desire to achieve
Ojai, California - 27 August 1949
Public Talk 13

0:01	This is J. Krishnamurti’s 13th public talk in Ojai, California, 1949.
0:10	For the past few weeks we have been discussing the importance of self-knowledge, how it is essential, before there can be any action, before there can be right thinking, one should know oneself; not only the superficial, conscious mind but also all the hidden… what is unconscious.
0:49	Those of you who have been experimenting with what has been discussed must have come upon a very curious thing in experimenting: that through self-knowledge one accentuates self-consciousness.
1:10	That is, one is more concerned about oneself.
1:21	And most of us are caught in that.
1:29	One doesn’t seem to be able to go beyond. And I would like to discuss this evening why it is that most of us contain ourselves, limit ourselves, to self-consciousness, and not capable of going beyond, because there is a great deal in it which needs further exploration and discussion.
1:52	But before I go into that I would like to point out one or two things.
2:01	First of all, please don’t take photographs. You know, this is all, at least for me, this is very serious, what one is talking about.
2:18	This is not meant for autograph hunters. You wouldn’t take pictures and ask autographs if you’re really very, very serious.
2:34	It’s also, if I may say, so infantile, immature.
2:48	And the other thing I would like to point out also, as I’ve already said before: you and I are trying to experiment together here, to feel our way into the problems that confront us, and it is impossible if you are taking notes of what I’m saying.
3:13	You should be able to deal directly with the problem, not think it over afterwards, because when you are really experiencing something, you don’t take notes.
3:32	You take notes when you’re not experiencing, when you’re not really thinking, feeling, experimenting.
3:43	But if you are really experiencing, going along with what is being said, then there is no time or occasion to take notes.
3:54	Surely experiencing does not come through words - that’s only furthering sensation.
4:09	But there is an experiencing if we can go more and more deeply into what is being said immediately.
4:18	So it would be good if each one of us was serious enough to experiment with what is being said and not merely postpone or be distracted from the central issue.
4:37	As I was saying, in the search of self-knowledge, in the exploration of it, one gets caught in self-consciousness; one accentuates, emphasizes the me more and more, and why… how is it that happens?
5:04	Because, as we’ve said during all these talks, what is important is the freedom from the me, the mine, the self; because, obviously, a man who does not know the whole process and the content of the self is incapable of right thinking, which is axiomatic.
5:30	But yet we so shun it, we avoid it.
5:39	And we think by avoiding it we shall be able to deal or forget it more easily, whereas if we are capable of looking at it more intensely, more attentively, there is the danger of becoming self-conscious more and more.
6:00	And is it possible to go beyond? Now, to understand that, we have to go into the problem of sincerity.
6:11	Simplicity is not sincerity.
6:18	One who is sincere can never be simple because the one who is trying to be sincere, he has always the desire to pattern or approximate himself to an idea.
6:36	And one needs extraordinary simplicity to understand oneself, the simplicity which comes when there is no desire to attain, to achieve, to gain something.
6:58	And the moment we desire to gain something through self-knowledge, there is self-consciousness, in which one gets caught.
7:15	Which is a fact, if you examine not only what the various psychologists and other saints have experimented…
7:25	(Laughter) K: …but - please - but when you experiment with yourself you will come to a point when you will see that unless there is complete simplicity, not sincerity, you cannot proceed.
7:45	And self-consciousness arises only when there is a desire to achieve, achieve something - happiness, reality, or even understanding - through self-knowledge.
7:53	That is, when there is a desire for achievement through self-knowledge, there is self-consciousness, which prevents going further into the problem.
8:26	And as most of us, so-called religious people especially, try to be sincere, we have to understand that question, that word sincerity.
8:42	Because sincerity develops will, and will is essentially desire.
8:55	You have to be sincere in order to approximate yourself with an idea. And hence the pattern becomes more important, and the carrying out of that pattern.
9:12	To carry out a pattern you must have will, which denies simplicity.
9:23	Simplicity comes into being only when there is freedom from the desire to achieve, and when you are willing to go into self-knowledge without any end in view.
9:48	And I think that is important to really think over.
10:03	What is required is not sincerity, not the exertion of will to be something, or not to be, but to understand oneself from moment to moment, spontaneously as things arise.
10:23	How can you be spontaneous when you are approximating?
10:30	How do you discover anything in yourself? Only at unexpected moments when you are not consciously, deliberately shaping your mind or your thoughts, feelings.
10:47	Only when there is a spontaneous response to the incidents of life, then, according to those responses, you find out.
10:56	But a man who is trying to be sincere to an idea can never be simple, and therefore there can never be full, complete self-knowledge.
11:10	And self-knowledge can only be discovered more and more fully, deeply, widely, when there is passive awareness, which is not the exertion of will.
11:31	Will and sincerity go together; simplicity and passive awareness are companions.
11:43	Because when one is passively aware, deeply, then there is a possibility of immediate understanding.
11:57	As we discussed, when you want to understand something, if you are all the time consumed with the desire to understand it, making an effort to understand it, naturally there is no understanding.
12:12	But if there is a passive, alert awareness, then there is a possibility of understanding it.
12:23	Similarly, to understand oneself ever deeply and widely, there must be passive awareness, which is extremely difficult, for most of us either condemn or justify.
12:44	We never look at anything passively; we project ourselves upon the subject - a painting, a poem or… anything, especially where we are concerned.
12:59	We are incapable of looking at ourselves without any condemnation or justification.
13:11	And that is essential, surely, to understand more and more, wider and deeply.
13:23	As most of us, in the search of self-knowledge, get caught in self-consciousness, the danger is, being caught, one makes the thing in which one is caught the most important thing.
13:57	And to go beyond self-consciousness there must be the freedom from the desire to achieve a result, because, after all, the achievement of a result is what the mind wants.
14:14	It wants to be secure, to be safe, and therefore projects, out of its own momentum, an image, an idea, in which it takes shelter.
14:29	And to avoid all the illusions that the mind creates, and being caught in it, it is only possible, such avoidance, when there is no desire for a result.
14:52	One is living from moment to moment, and that is possible.
15:04	1ST QUESTIO N: Would you please explain what you mean by dying daily?
15:16	Would you please explain what you mean by dying daily? Why is it that we are so frightened of death?
15:30	Because death is the unknown: tomorrow we don’t know what’s going to happen, actually we don’t know what’s going to happen, though we build for tomorrow, actually, realistically, we don’t know.
15:58	And so there is always the fear of tomorrow. So fear is a guiding factor.
16:14	That is, the incapacity to meet the unknown, and therefore we continue taking over from today to tomorrow.
16:30	That’s what we are doing, aren’t we?
16:39	We take… we give continuity to our idiosyncrasies, to our jealousies, to our stupidities, to our memories; we carry them over, wherever we are, from day to day.
16:57	Don’t we do that?
17:06	And so there is no dying, there is only an assurance of continuity. That’s a fact. Our names, our actions, the things that we do, our property, the desire to be - all these give a continuity.
17:38	Now, that which continues obviously cannot renew.
17:51	There can be renewal only when there is an ending. If you are the same tomorrow as you are today, how can there be renewal?
18:01	That is, if you are attached to an idea, to an experience which you have had yesterday and desire to continue it again tomorrow, there is no renewal; there is a continuity of the sensation of the memory of that experience, but the experience itself is dead.
18:26	There is only the memory of that sensation, of the experience; and that sensation you want to continue.
18:36	And where there is continuity, obviously there is no renewal.
18:50	And yet it is what most of us want: we want to continue; we want to continue with our worries, with our pleasures, with our memories, and so most of us are actually uncreative.
19:11	There is no possibility of a rebirth, a renewal.
19:18	Whereas if each day we died, finished all our worries at the end of the day, all our jealousies, all our idiocies and vanities, cruel gossip - you know, the whole business - if we came to an end each day and not carry it over for tomorrow, then there is a possibility of renewal, is there not?
20:03	Which means, why do we accumulate? And what is it that we accumulate, apart from furniture and a few things?
20:17	What is it that we accumulate? Ideas, words, and memories, are they not?
20:31	And with these we live, we are those things.
20:38	And with those things we want to live, we want to continue.
20:48	And if we did not continue, there is a possibility of a new understanding, a new opening.
20:58	This is not metaphysical; this is not something extraordinary; experiment with it with yourself and you’ll see an extraordinary thing take place.
21:05	How the mind worries over a problem, over and over and over again, day after day.
21:13	Such a mind is incapable, obviously, of seeing something new, is it not?
21:29	How we are caught in our beliefs, religious, sociological, or any other form of belief; and those beliefs are you.
21:47	Beliefs are words, and the word becomes important.
21:54	And so you live in a sensation which you want to continue, and therefore there is no renewal. But if one does not continue, give continuity to a worry, but think it out, go into it fully, and dissolve it, then your mind is fresh to meet something else anew.
22:29	You see, but the difficulty is most of us want to live in the past, in past memories, or in the future, future hopes, future longings, which indicates the present is not significant, and therefore we live yesterday and tomorrow, and we give continuity to those.
23:13	If one actually experimented with this thing, really dying each day, each minute - not a day, each minute - to everything that one has accumulated, then there is a possibility of immortality.
23:43	Immortality is not continuity, which is merely time.
23:57	But when there is a freedom from continuity, that is, continuity only to memory, to idea, to word, then there is a state of timelessness, which cannot be understood if you are merely the result of a continuity.
24:24	Therefore it’s important to die every minute, to be reborn again, not as you were yesterday.
24:37	This is really very important, if you would go into it seriously, because in that there is a possibility of creation, a transformation.
24:57	And that’s why most of our lives are so unhappy, because we don’t know how to renew, we are worn out, we’re destroyed by yesterday, by yesterday’s memories, misfortunes, unhappiness, incidents, failures.
25:21	Yesterday burdens our minds and hearts, and with that burden we want to understand something which cannot be understood within the limits of time.
25:35	And that is why it is essential - if one would be creative, in the deep sense of that word - there must be death to all the accumulations of every minute.
26:04	And this is not fantastic; this is not some mystical experience.
26:13	One can experience this directly, simply, when one understands the whole significance of how time as a continuity prevents creativeness.
26:30	QUESTIO N: How does a truth, as you have said, when repeated, become a lie?
26:42	What really is a lie? Why is it wrong to lie? Is this not a profound and subtle problem in all the levels of our existence?
26:56	How does a truth, as you have said, when repeated, become a lie?
27:07	What really is a lie? Why is it wrong to lie? Is this not a profound and subtle problem in all the levels of our existence?
27:22	There are two questions in this, so let’s examine the first, which is: when a truth is repeated, as I have said, it becomes a lie.
27:43	What is it that we repeat?
27:58	Can you repeat an understanding? I understand something. Can I repeat that? I can verbalize it, I can communicate it, but the experience is not what is repeated, surely.
28:23	But we get caught in the word, and not in the experience.
28:32	If you had an experience, can you repeat it?
28:41	You may want to repeat it, you may have the desire for its repetition, for its sensation, but once you have experience, it is over, it cannot be repeated.
29:00	What can be repeated is the sensation and the corresponding word that gives life to that sensation.
29:16	And as most of us are propagandists, unfortunately, we are caught in the repetition of the word.
29:24	So we live on words, and the truth is denied.
29:34	Now, take, for example, that feeling of love - can you repeat it?
29:50	When you hear, ‘Love your neighbour,’ is that a truth to you?
29:57	It is truth only when you love your neighbour, and that cannot be repeated.
30:06	There is the love, not the word.
30:18	But most of us are happy, content, with the repetition, ‘Love your neighbour’ or ‘Don’t be greedy.’ So when a truth of another, or an experience which you have had which is actual merely through repetition does not become the reality; on the contrary, repetition prevents reality.
30:59	Merely repeating certain ideas is not reality. Now, the difficulty in this is to understand the question not as an opposite, not something opposed to truth, as a lie.
31:25	If one can see the truth of what is being said, not in opposition, not in contrast, not something as a lie or a truth, but see that most of us repeat without understanding.
31:43	Say, for instance, we have been discussing not-naming, the whole problem of not-naming.
31:55	Many of you will repeat it, I’m sure of it, and thinking that is the truth.
32:05	Obviously it is not. You will never repeat it if it is an experience, a direct experience. You may communicate it, but the sensations behind it are gone, the emotional content behind the words are entirely dissipated when it’s a real experience.
32:32	Take, for example, the question which we discussed a few days ago, a few weeks ago, that the thinker and the thought are one.
32:52	It may be a truth to you because you have directly experienced it.
32:59	And if I repeated it, it would not be true, would it? True, not opposed to the false, please; it wouldn’t be actual, it would be merely repetitive, and therefore has no significance.
33:28	But you see, by repetition we create a dogma, we build a church, and in that we take refuge.
33:40	The word becomes the truth and not truth.
33:49	The word is not the thing. But to us the thing is the word, and that’s why one has to be so extremely careful not to repeat something which you really don’t understand.
34:14	If you understand something, you can communicate it, but the words and the memory have lost their emotional significance.
34:30	Thereby one’s outlook, one’s vocabulary changes in ordinary conversation.
34:46	So as we are truth-seekers through self-knowledge and not mere propagandists, it’s important to understand this, because through repetition one mesmerizes oneself by words or by sensations; one gets caught in illusions.
35:25	And to be free of that, it is imperative to experience directly.
35:35	And to experience directly one must be aware of oneself in the process of repetition, of habits, of words, of sensations.
35:55	Thereby one gives an extraordinary freedom so that there can be a renewal, a constant experiencing, a newness.
36:05	The other question is: ‘What really is a lie?
36:13	And why is it wrong to lie? Is this not a profound and subtle problem in all the levels of our existence?’ What is a lie?
36:37	A contradiction, isn’t it, a self-contradiction.
36:51	One can consciously contradict or unconsciously. Either it can be deliberate or unconscious; either the contradiction can be very, very subtle, or obvious.
37:18	And when the cleavage in contradiction is very great, then one becomes either unbalanced or one realizes the cleavage and sets about to mend it.
37:38	Now, to understand this problem, what is a lie and why we lie, one has to go into it with an understanding, not as an opposite.
38:02	Can we look at this problem of contradiction in ourselves without trying to be not contradictory?
38:11	I don’t know if I am making myself clear.
38:22	Our difficulty in examining this question - isn’t it, is it not? - that we condemn readily a lie.
38:35	But to understand it, can we not think of it not in terms of truth and falsehood but what is contradiction?
38:50	I don’t…? All right. Why do we contradict? Why is there contradiction in ourselves? Is there not an attempt to live up to a standard, up to a pattern?
39:22	This constant approximation of ourselves to a pattern to be something in the eyes of another or in the eyes of oneself, there is a desire, is there not, to conform to a pattern, and when is not living up to that pattern, there is a contradiction.
39:49	Now, why do we have a pattern, a standard, an approximation, an idea up to which we are trying to live?
40:01	Why? Obviously to be secure, obviously to be safe, to be popular, to have a good opinion, and so on and so on.
40:24	There is the seed of contradiction.
40:31	As long as we are approximating ourselves to be something, there must be contradiction, therefore there must be this cleavage between the false and the true.
40:47	I think this is important if you’ll quietly go into it.
40:54	Not that there is not the false and the true, but why the contradiction in ourselves?
41:10	Is it not because we are trying, attempting to be something - to be noble, to be good, to be virtuous, to be creative, to be happy, and so on and so on and so on?
41:35	And in the very desire to be something there is a contradiction, not to be something else.
41:44	And it is this contradiction that is so destructive. If one is capable of complete identification with this or with that, then contradiction ceases.
42:00	But when we do identify ourselves with something completely, there is self-enclosure, there is a resistance which brings about unbalance, which is an obvious thing.
42:23	So our difficulty in this question is: why is there contradiction in ourselves?
42:34	I’ve done something, and I don’t want it to be discovered.
42:43	I have thought something which doesn’t come to the mark, which puts me in a contradiction, and I don’t like it.
43:01	So where there is an approximation, there must be fear. And it is this fear that contradicts.
43:12	Whereas if there is no sense of becoming, being, attempting to be something, then there is no sense of fear, then there is no contradiction, then there is not a lie in us at any level, consciously or unconsciously, something to be suppressed, something to be shown.
43:46	And as most of our lives are a matter of moods and poses, depending on our moods we pose, which is a contradiction.
43:57	When the mood disappears, we are what we are. It is this contradiction that is really important, not how superficially you politely white-lie or not.
44:18	And as long as this contradiction exists, there must be a superficial existence and therefore superficial fears which have to be guarded - a white lie, you know, all the rest of it follows.
44:41	If we can look at this question, not what is a lie and what is truth, but look at it not taking the opposites, but going into the problem of contradiction in ourselves, which is extremely difficult, because most of our lives are contradictory, because we depend so much on our sensations.
45:24	We depend on memories, on opinions; we have so many fears which we want covered up - all these create contradiction in ourselves.
45:39	And when the contradiction becomes unbearable, one goes off one’s head.
45:48	One wants peace, and everything that one does creates war, not only in the family but outwardly.
45:58	And instead of understanding what creates conflict, we only try to become more and more one thing or the other, the opposite, and thereby create greater cleavage.
46:20	So is it possible to understand why there is contradiction in ourselves, not only outwardly but much more deeply, psychologically, inwardly?
46:43	First of all, is one aware that one lives a contradictory life?
46:54	We want peace, we are nationalistic; we want to avoid this social misery and yet each one of us is so individualistic, limited, self-enclosing.
47:20	So we are constantly living in contradiction. Why? Is it not because we are slaves to sensation, which is not just a matter to be denied or accepted?
47:47	It requires a great deal of understanding what are the implications of sensation, which are desires.
48:00	We want so many things, all in contradiction with each other. We are so many masks, in contradiction with each other, and we take on a mask when it suits us and deny it when something else is more profitable, more pleasurable.
48:24	It is this state of contradiction that creates the lie, and in opposition to that we create the truth.
48:39	But surely truth is not the opposite of lie. That which has an opposite is not true.
48:55	The opposite contains its own opposite, therefore it’s not true.
49:04	And to understand this problem very profoundly, one must be aware of all the contradictions in which we live.
49:17	When I say, ‘I love you,’ with it goes jealousy, envy, anxiety, fear - which is a contradiction.
49:40	And it is this contradiction that must be understood, and one can understand it only when one is aware of it, aware without any condemnation or justification; merely to look at it.
50:00	And to look at it passively, one has to understand all the process of justification and condemnation.
50:07	So it’s not just an easy problem, to look passively at something.
50:15	And in understanding that, one begins to understand the whole process of the way of one’s feeling and thinking.
50:27	And when one is aware of the full significance of contradiction in oneself, it does bring an extraordinary change.
50:41	One is oneself then, not something which you are trying to be, not an ideal, not a… seeking happy… you are what you are, and then from there proceed; then there is no possibility of contradiction.
51:11	QUESTIO N: I feel sincerely I desire to help people, and I think I can help, but whatever I say or do to another is interpreted as interference and as domineering, so I’m thwarted by others and feel myself frustrated.
51:41	Why does this happen to me? I feel sincerely I desire to help people, and I think I can help, but whatever I say or do to another is interpreted as interference and as domination, so I’m thwarted by others and feel myself frustrated.
52:02	Why does this happen to me? What is it when we mean by help another?
52:19	What do we mean by that word?
52:27	Like the word service, what does it mean? You go to the gas station, and he serves you, you pay him; but he uses the word serve, like all the business people.
52:44	All the commercial people use that word. And is it not those who also wish to serve, have they not also the same spirit?
52:58	They want to help if you give them also something; that is, they want to help you in order to fulfil themselves.
53:16	And when you resist, you begin to criticize, they feel frustrated. In other words, they’re not really helping you. Through help, through service, they are fulfilling themselves. In other words, they are seeking self-fulfillment under the guise of help and service, which, when thwarted, gets angry, begins to gossip, begins to tear you to pieces.
53:55	Which is obvious fact, is it not?
54:02	And can you not help and serve another without asking anything?
54:13	Which is most difficult; which is not just easy, say it can be done?
54:23	When you give something to somebody, a few hundred dollars, haven’t you something with which you are tied?
54:32	Don’t you tie that hundred dollars, hasn’t it a tail?
54:44	Can you give and forget?
54:52	This giving from the heart is real generosity.
54:59	But the generosity of the hand has always something to be held; it holds.
55:14	And similarly, those who want to help, when they are prevented for various reasons, feel frustrated, feel lost.
55:29	They won’t stand criticism - it’s misrepresented, mistranslated, misinterpreted, because through their anxiety to help you, they are fulfilling themselves.
55:43	So the problem is, is their self-fulfilment, is it not?
55:54	From that arises the next question: is there self-fulfilment?
56:02	Is not that word self-fulfilment a contradiction?
56:09	When you want to fulfil yourself in something, what is that something in which you are fulfilling? Is it not self-projection? Say I want to help you.
56:28	I use the word help, which covers my desire for self-fulfilment.
56:39	What happens when I have such a desire? I neither help you nor fulfil, because to fulfil means with most of us to have pleasure in doing something which gives me gratification.
57:05	In other words, self-fulfilment is gratification, is it not, superficial or permanent gratification.
57:16	As long as I’m seeking gratification, which I call self-fulfilment, can gratification be permanent?
57:28	Obviously not. Surely when we talk about self-fulfillment we mean a gratification that is more deep, more profound than the superficial.
57:50	And can gratification ever be permanent?
57:58	And as it can never be permanent, we are changing our self-fulfilment. At one period it is this and later it is that, and ultimately we say, ‘My fulfilment must be in God, in reality,’ which is, reality we make as a permanent gratification.
58:21	So in other words, we are seeking gratification when we talk about self-fulfilment.
58:30	And instead of saying, ‘I want to help you in order to gratify myself’ - which would be too crude, and we are too subtle for that - we say, ‘I want to serve you.
58:44	I want to help you.’ And when you are prevented, I feel lost, I feel frustrated, angry, irritated.
58:58	Under the guise of help, service, we do a lot of monstrous things, deceptions, illusions.
59:12	Therefore those words need examination, like self-fulfilment, like help, like service.
59:19	And when we really understand it, not just verbally, deeply, profoundly, then we will help without asking anything in return.
59:40	And such help will never be misrepresented; even if it is, it doesn’t matter.
59:48	There is no sense of frustration, sense of anger, criticism, gossip.
59:58	QUESTIO N: What is aloneness? Is it a mystical state? Does it imply freeing oneself from relationship? Is aloneness a way to understanding, or is it an escape from outward conflict and inward pressures?
1:00:18	What is aloneness? Is it a mystical state? Does it imply freeing oneself from relationship? Is aloneness a way to understanding, or is it an escape from outward conflict and inward pressures?
1:00:37	Do not most of us… are not most of us trying to isolate ourselves in relationship?
1:01:10	We try to possess people, we try to dominate people, which is a form of isolation, is it not?
1:01:20	Our beliefs, our ideas, are a form of isolation.
1:01:32	When we withdraw, when we renounce, it’s a form of isolation, is it not?
1:01:42	The inward pressures and outward conflicts force us to protect ourselves, to enclose ourselves: that’s a form of isolation, is it not?
1:02:01	And through isolation, can there be any understanding? Do I understand you if I resist you, if I enclose myself with my ideas, with my prejudices, of my criticism of you, and so on and so on?
1:02:23	I can understand you only when I’m not isolated, when there is no barrier between us, either verbal or psychological states of moods and idiosyncrasies.
1:02:34	But to understand, I must be alone, mustn’t I?
1:02:41	Alone in the sense unenclosed, uninfluenced. Most of us are put together, made up of memories, of idiosyncrasies, of prejudices, of innumerable influences.
1:03:09	And through all that we try to understand something. How can there be understanding when we are things produced, brought together, made up?
1:03:23	And when there is a freedom from that, there is an aloneness which is not an escape.
1:03:31	On the contrary, it’s the understanding of all these things that brings about an aloneness with which you meet directly life.
1:03:38	If we are a mass of opinion, beliefs, when we are put together, we think we are an integrated being, or we try to seek integration with all these burdens.
1:04:14	Surely there can be only integration, not only at the superficial level, but completely, right through, when there is a freedom from all these through understanding, not merely throwing them aside, but really understanding all the influences that are constantly impinging upon one: the beliefs, the memories, the idiosyncrasies and so on.
1:04:41	Then, as one begins to understand these, there is an aloneness which is not contradiction, which is not an opposite of the collective or the individual.
1:05:02	If you would understand something, aren’t you alone? Aren’t you completely integrated at that moment? Is not your attention completely given?
1:05:24	And through withdrawal, can there be any understanding? Through resistance, can there be any understanding? When you renounce something, does that bring understanding?
1:05:45	Surely understanding comes, not through resistance, not through withdrawal, not through renunciation.
1:05:56	Only when there is the full… when you understand the full significance of a problem, then the problem disappears; you don’t have to renounce it.
1:06:10	You don’t have to renounce wealth, certain obvious greed, but when you are capable of looking at it directly, without any criticism, passively aware of it, it drops away from you.
1:06:26	And in that state of passive awareness, is there not complete attention, not as an opposite, exclusive concentration?
1:06:37	It is not an exclusive concentration; it’s an awareness in which there is no contradiction, and therefore loneliness disappears.
1:07:01	Most of us are lonely, most of us are single; there is no depth; we come to an end very quickly.
1:07:17	And it is this loneliness that creates the withdrawals, the escapes, the covering up.
1:07:35	And if we would understand that loneliness, we must discard all these coverings and be with it.
1:07:42	It is that being is alone, then you are uninfluenced, then you are not caught in moods.
1:08:00	And it is essential to be alone, which most of us dread.
1:08:11	We never go out, hardly ever, by ourselves. The radio, the magazine, the newspapers, the books, or if we haven’t that, we are occupied with our own thoughts.
1:08:32	The mind is never quiet.
1:08:39	It is this quietness that is alone. That aloneness is not induced, is not made up. When there is a lot of noise and you are silent, it is alone, is it not?
1:08:58	You must be alone. If you are a success, then there is something obviously wrong; whereas most of us seek success, and that’s why we are never alone.
1:09:18	We are lonely, but we are never alone.
1:09:25	It’s only when there is aloneness, then you can meet that which is true, which has no comparison.
1:09:43	And as most of us are afraid to be alone, we build various refuges, various safeties, various escapes, and give them big-sounding names.
1:10:03	And they offer marvellous escapes, but they are all illusions, they have no significance.
1:10:18	It’s only when we see that they have no significance - actually, not verbally - then you are alone.
1:10:29	Then the alone can go, can really understand, which means that we have to strip ourselves of all the past experiences, of memories, of sensations which we have built so sedulously and we guard so carefully.
1:11:09	Surely an unconditioned mind can only understand that which is unconditioned - reality.
1:11:18	And to un-condition the mind, one must face not only loneliness but go beyond; not hold on to memories that are crowding in, for memories are mere words, the words that have sensations.
1:11:42	It is only then when the mind is utterly quiet, uninfluenced, then is it possible for it to realize that which is.