Krishnamurti_EN

Krishnamurti Subtitles

Observation is the total denial of analysis

Ojai - 4 May 1980

Public Talk 2

0:37	I wonder why you
	are all here.

0:49	I think
	we ought to consider

0:55	that this is not
	an entertainment,

1:03	this is not something you go to
	a Sunday morning

1:08	or a Saturday afternoon,
	to be entertained,

1:12	to be stimulated,
	to be talked at.

1:20	As we pointed out
	yesterday

1:27	we have got a great many
	problems confronting us:

1:34	political, religious,
	economic, social

1:40	and also
	personal problems.

1:48	And few of us are free
	from any kind of authority,

2:04	religious, psychological,
	social.

2:14	Apparently we have
	become incapable

2:22	of being responsible
	for ourselves.

2:33	The psychologists, the scientists,
	the preachers, the priests,

2:39	the religious organisations
	tell us what to do.

2:47	And happily the Indian gurus
	are no longer

2:51	in favour in this country.

2:57	That wave has passed.

3:02	And there are people too eager
	to tell you what is enlightenment,

3:07	how you should reach it
	how to meditate,

3:11	what to do, and so on
	and so on and so on.

3:17	Here we are doing
	nothing of that kind.

3:22	The speaker means it.

3:26	Here, if you are serious,
	we are thinking together

3:39	which does not mean that you
	accept what the speaker says,

3:46	it does not mean that you have
	your own particular point of view,

3:55	your own particular
	experience, and hold on to it.

4:00	Then, thinking together
	becomes utterly impossible.

4:09	It is absolutely necessary
	seeing what the world is:

4:17	utter confusion, terrorism,
	kidnapping,

4:29	the totalitarian states
	with their image

4:35	of how society
	should be run

4:39	and the other side
	with their image

4:42	are also very clear
	on this matter.

4:48	And so as you observe
	without any prejudice

4:56	that the world is
	in a great crisis,

5:01	the crisis
	must be answered.

5:06	Human beings have created
	this crisis: by their lives,

5:12	by their beliefs, by their
	parochial attitudes,

5:20	by their so-called
	individualistic freedom

5:24	which is no longer free
	but controlled,

5:30	we have created this
	conflict in the world.

5:38	And I am sure most of you,
	if you have observed,

5:43	would recognise
	that fact:

5:48	that society
	has come into being

5:53	by human greed,

5:57	human behaviour, human illusions
	with their many, many images,

6:07	with national divisions,

6:11	religious adherence,

6:15	accepting some doctrines,
	beliefs, dogmas, rituals.

6:21	And so there has been
	throughout the world

6:25	a series of wars, conflicts,
	brutalities, cruelties and so on.

6:37	And as we said yesterday

6:42	there are very few people

6:47	who say, 'Let us really
	solve this problem,

6:53	this problem of conflict
	between man and man,

6:56	between human beings'.

7:01	There are many explanations
	for this conflict:

7:08	some historical, some factual,
	some imaginary,

7:13	some based on their concepts,
	images and so on.

7:21	But when the speaker says,
	'observe', he is not analysing.

7:32	Please, let's be very
	clear on that point.

7:37	Analysis, specially psychoanalysis,
	like Communism,

7:43	is an unfortunate incident
	in our life.

7:51	All right?

7:56	Please, if I may point out
	what the speaker says,

8:02	don't get irritated with him,
	don't get angry with him,

8:08	don't throw a bomb,
	don't shoot

8:13	but let us
	talk it over together.

8:19	Because life
	is very complex

8:24	and requires
	that we investigate it,

8:31	that we look at it.

8:34	You may not like
	what you see,

8:39	you may disagree
	with it,

8:43	you may say, 'What you
	are saying is nonsense'

8:50	or contradict it angrily.

8:56	But we are merely observing
	what is taking place, first.

9:09	In that observation analysis
	has no place whatsoever.

9:18	We'll go into it.
	Please have patience.

9:23	And if you are
	really serious

9:28	don't just attend one talk
	and say, 'I have understood it'

9:31	or 'He's talking nonsense'
	and walk away,

9:34	you have to listen to the whole,
	you have to read the whole book.

9:40	You have to, as the
	commercial people say,

9:43	you have to buy
	the package!

9:49	Not just one part of it,
	which may suit you,

9:54	which may be pleasant,
	but you have to buy

9:57	- an unfortunate word -
	you have to buy,

10:02	if I may use it,
	the whole thing.

10:06	So please,
	if you are serious,

10:10	attend all the talks and
	go to the very end of it.

10:18	This is not an invitation
	to have more people;

10:23	just a person who is serious
	has to listen to the whole story,

10:33	read the whole book,

10:36	and then see if it is right,
	true, false, or illusory.

10:44	But just reading the first page
	and saying, 'It is all nonsense'

10:49	or the first chapter,
	which may not please you

10:55	and throw the book away.
	The book is your life.

11:01	A very,
	very complex life.

11:06	And you have
	to have the patience,

11:10	integrity, observation

11:15	and the responsibility of reading
	this book, which is yourself,

11:26	so completely,
	so thoroughly,

11:33	so as a whole, so that we can
	go beyond the book,

11:40	the book
	which is yourself.

11:46	So, as we were saying,
	the world is in conflict.

11:52	The world, which is the economic,
	social, religious, political,

11:59	is created by all human
	beings, whether in this country

12:07	or in Europe,
	or in India and so on.

12:10	We are responsible for it.

12:15	And few people, the intellectuals,
	the psychologists,

12:26	the psychobiologists,
	the scientists

12:30	have said, ' Let us solve this
	problem of human conflict'.

12:41	And we, who are not
	professionals,

12:47	we are just
	ordinary human beings

12:52	with all our anxieties, fears,
	pleasures, sorrows,

13:02	the fear of death and so on,
	we have to resolve them.

13:09	It becomes more and more
	necessary that we resolve them

13:16	otherwise human beings are
	going to destroy each other.

13:24	This is again a fact
	which is actually going on.

13:30	So it behoves us that we think
	about the problem together.

13:42	To think together implies
	that you and the speaker

13:49	must be free of our
	particular narrow

13:53	provincial parochial attitudes,
	beliefs, dogmas, experiences,

14:02	so that we can meet
	each other.

14:08	So what is the problem?

14:11	As we asked yesterday,
	we are asking it again today:

14:16	What is the problem?

14:18	The problem is essentially
	a crisis in our consciousness,

14:27	a crisis in our mind,
	in our brain, in our heart.

14:32	That is the heart
	of the matter.

14:40	And as we said
	also yesterday

14:47	- and I hope you don't mind
	the thing being repeated -

14:53	that our brain, which is the
	centre of all of our existence,

15:02	our brain has evolved
	through time,

15:06	through millions and
	millions of years.

15:11	Through those years
	it has created for itself

15:17	every form of
	self protective device.

15:28	It has sought - if you
	go into it yourself

15:32	and not merely repeat
	what psychologists

15:35	and the brain specialists
	talk about -

15:38	it has always sought security,
	otherwise it can't function.

15:45	Right?
	It must have security.

15:50	So it begins
	to create images,

15:57	it begins to create illusions
	in which it takes safety.

16:06	So it has created a certain
	pattern of existence

16:12	for itself,
	which is our life.

16:18	And it has developed
	through time and therefore

16:25	there is always this question
	of acquiring knowledge,

16:32	using that knowledge
	to be secure in life.

16:39	You are following
	all this, I hope.

16:43	Because after all knowledge
	is the most important

16:48	factor in our life:

16:51	knowledge with regard to
	some technological activities,

17:00	knowledge about the
	psyche, about ourselves.

17:07	That knowledge has been
	acquired through millennia,

17:14	stored up in the brain,

17:18	the brain with all its cells
	and so on.

17:23	As we said yesterday the speaker
	has not read any of these books,

17:31	thank God!

17:34	He has observed the activities
	of human beings,

17:40	the activities
	of his own brain,

17:45	which is, through
	observing reactions,

17:51	pleasurable, painful, sensitive,
	and so on and so on.

17:57	So it is a direct perception,
	not acquired second-hand.

18:07	And this is important in our
	communication with each other.

18:16	So this brain has acquired
	tremendous knowledge

18:22	so it has to be
	completely secure.

18:28	Whether that knowledge
	is illusory,

18:34	actual, fanciful,
	imaginary,

18:41	pleasurable and so on, it has
	created a pattern of existence

18:50	for itself so that
	it can never be harmed,

18:57	wounded, both physically
	as well as psychologically.

19:05	This is important
	to understand

19:10	because we live
	with images.

19:17	Our religions are nothing
	but images

19:21	created by the mind,
	by thought.

19:28	And that which has been
	created as a holy image

19:34	you then
	begin to worship it.

19:39	But it is essentially
	the desire,

19:44	the necessity for it to be secure,
	to be safe, to be protected.

19:55	But knowledge is always
	accompanied by ignorance.

20:04	Right?

20:08	Because knowledge
	can never be complete.

20:13	Please see
	the importance of this:

20:16	knowledge
	can never be complete.

20:20	You may acquire great information
	about the world, about matter,

20:25	about the heavens - not spiritual
	heavens, I don't mean that -

20:32	heavens: the skies,
	the universe,

20:36	but whatever knowledge
	science has acquired

20:42	and transmitted
	through generations

20:46	it is still within
	the area of ignorance,

20:51	within the area of shadow, of the
	shadow which is non-knowledge.

21:01	So see
	what we have done,

21:04	how the brain
	has tricked itself

21:07	into security
	in knowledge

21:12	and holding on
	to that knowledge

21:17	and yet it has never
	discovered for itself

21:20	that knowledge can never
	be complete and therefore

21:23	whatever action
	that takes place

21:26	from that knowledge
	must be incomplete.

21:30	I hope you are
	following all this.

21:33	Please,
	we are not intellectual.

21:39	Intellect has its place.

21:44	The capacity of the intellect is
	to observe, distinguish, discern,

21:56	but if that intellect
	becomes the whole of life

22:05	as it is now becoming,

22:08	covering
	the whole field of life.

22:11	That is, a part,

22:15	- the intellect is a part of
	the whole of human existence -

22:20	when a part takes
	supreme importance

22:25	then inevitably all action
	must be fragmented,

22:31	incomplete
	and therefore conflict.

22:35	I hope you are
	following all this.

22:38	Right, may I go on?

22:41	No, I can go on, but as we said,
	we are thinking together.

22:51	Because the speaker is not selling
	you anything - thank God!

22:59	He is not asking you to follow
	him, all that tommy rot.

23:08	The speaker says the world
	is in such a misery, confusion,

23:14	turmoil, for God's sake,
	let's think together.

23:22	And to think together implies
	we must be free to observe,

23:30	not I observe
	and tell you

23:33	or you observe and say,
	' Oh, you don't see it properly'

23:36	but together observe.

23:41	Right?

23:46	As we said, analysis has
	no place in observation.

23:57	Analysis is the discovery
	of the cause and the effect. Right?

24:09	It's all right, sir
	- the bird.

24:17	Perhaps it likes us!

24:28	Please understand this,
	and go into it carefully

24:33	because observation is entirely
	different from analysis.

24:44	Observation is immediate:
	you see the tree.

24:52	But if you begin to analyse
	you never see the tree.

24:57	Right?
	Understand this.

25:01	That is, to observe means:
	seeing, being sensitive,

25:14	aware, and without any
	movement of thought.

25:22	Just to observe.
	I wonder if... Right?

25:27	I am going slowly.
	When I said 'without thought'

25:31	I am going to go into it.
	Be patient.

25:36	So observation is not analysis.
	Analysis implies the analyser

25:45	who is analysing
	something outside of himself.

25:51	The analyser thinks
	he understands,

25:54	has superior knowledge

25:58	and he is analysing
	something outside of himself.

26:04	But if you observe very carefully
	the analyser is the analysed.

26:12	Right?

26:14	You follow this?

26:23	If you see that,
	not as an idea, but as a fact.

26:30	You understand?

26:32	Like anger is not different
	from you, you are anger!

26:43	I'm sorry sir. I said
	I would be careful.

27:03	When you are angry,
	at the moment of anger,

27:09	there is no division between
	the I and the anger.

27:16	But later on, a few seconds later,
	you say, 'I have been angry'.

27:22	So you have separated
	yourself from

27:26	that reaction which you
	have called anger.

27:30	So in the same way
	when you analyse yourself

27:36	or being analysed
	by another,

27:40	the analyser is part
	of the analysis,

27:44	part of the thing
	which is analysing,

27:47	it is not separate
	from the analysed. Right?

27:53	Please understand this, go into
	it in yourself as we are talking.

27:58	This is thinking together.

28:01	The speaker is not
	telling you what to think,

28:07	which is generally
	what people do:

28:11	the professors, the analysts,
	the preachers

28:15	and all the rest of it
	- we are not doing that.

28:18	What we are saying is,
	as long as there is a division

28:23	between the analyser and the
	analysed there must be conflict.

28:28	Right?

28:30	But that is an illusion,
	it is not a fact.

28:37	The fact is the observer
	is the observed, psychologically.

28:45	Right?

28:48	I observe that tree, but the tree
	is not me, I am not the tree.

28:57	But psychologically,
	inwardly,

29:00	the reaction of anger,
	greed, jealousy, is me.

29:11	I am not separate
	from that.

29:15	But we have separated it
	in order to do something about it.

29:21	Vous avez compris?
	I mean, you understand?

29:25	I feel violence and I create
	the idea of non-violence

29:35	and I will do something
	about the violence.

29:40	But the fact is
	I am violence,

29:45	I am not different
	from the fact.

29:50	Then a totally different
	movement takes place.

29:54	You understand?

29:56	I wonder
	if you understand.

30:00	We are now thinking together
	to eliminate conflict.

30:07	You understand?

30:09	As long as there is a division
	between the observer,

30:15	psychologically,
	the analyser

30:17	and the analysed,
	there must be conflict.

30:22	As long as there are
	divisions between people

30:25	there must be conflict: religious,
	economic, social, political.

30:31	There must be conflict
	as long as there is a Jew,

30:34	as long as there is an Arab,
	there must be conflict.

30:38	So wherever there is
	division psychologically

30:43	there must be conflict.
	That's a law!

30:49	So in thinking together we see
	that wherever there is analysis,

30:58	psychoanalysis,
	psycho-therapy, all that,

31:05	in that process there is division,
	and it must breed conflict.

31:15	I forgot!
	(Laughter)

31:22	And observing is
	the total denial of analysis.

31:37	I wonder if you
	understand this.

31:39	Our whole conditioning
	is to analyse.

31:46	Right?

31:49	Our education, everything,
	is either: do, don't do,

31:55	this is right, this is wrong,
	this should be, this should not be

31:58	and so on and so on
	and so on.

32:01	And recently, in the
	last hundred years,

32:06	psychoanalytical processes
	have come into being,

32:10	like communism, which are both
	unfortunate things to happen.

32:20	Because really if you observe,
	both are the same.

32:24	I won't go into it now,
	it's too long.

32:29	They have analysed history
	and come to some conclusion

32:34	- you follow -
	historical conclusion,

32:37	according to that
	they have built a pattern,

32:40	the theories with their image,
	with their analysed state

32:47	and created
	totalitarianism.

32:50	And the psychologists
	with their analysis and so on

32:54	have created the same
	pattern in a different field.

32:59	You don't see it,
	but it doesn't matter.

33:03	So what we are saying is,
	together, observe.

33:10	Now,
	observe the conflict. Right?

33:17	So what is the conflict?

33:24	Now, how do you
	observe conflict?

33:28	You understand
	my question?

33:31	You, as a human being

33:34	- if you will permit me,
	the speaker, to say so -

33:39	you as a human being
	are in conflict,

33:48	whether you are aware of it
	or you have neglected it

33:52	or you don't want to look
	at it, or you think God,

33:57	somebody is going to save you,
	you are essentially in conflict.

34:07	And, as we said
	yesterday

34:12	how do you approach this
	problem? You understand?

34:20	How do you look
	at the problem?

34:27	That is, how do you come to it,
	how do you look at it,

34:32	how do you approach it,
	how do you observe it?

34:38	You see, we are
	talking over together.

34:40	I am not telling you
	how to observe it.

34:44	I am only asking you
	how you come to it,

34:48	how you receive it,
	how you look at it.

34:57	If you observe
	- or aware -

35:01	are you aware of this conflict
	without any choice?

35:08	A choiceless awareness.
	You understand?

35:13	Or, becoming aware of this conflict,
	you say, 'I must resolve it'.

35:24	You understand? When you
	say,' I must resolve it'

35:27	you have already separated
	yourself from the fact.

35:32	I wonder
	if you see that.

35:36	Are you following me,
	some of you?

35:38	Come on, sirs,
	let's move!

35:43	Please, together
	we are thinking,

35:48	together alone we can
	resolve this problem.

35:52	Nobody else in the world
	can.

35:59	So your approach to the problem
	matters enormously!

36:11	If you have a motive,
	that motive dictates

36:16	the direction which the problem
	must take. You understand?

36:25	So your approach
	must be free from motive.

36:31	Your approach must be free
	of the desire to resolve it.

36:38	See the difficulty.

36:44	If your approach is conditioned
	by your education, by your desire,

36:49	by your pleasure,
	you can never solve it.

36:54	So the mind must
	observe this problem,

37:02	free from all its
	motives, desires

37:11	and trying to resolve it, because
	you are the problem. Right?

37:16	Have you understood?

37:18	You are the problem.
	Not: conflict is the problem.

37:26	Right? Can we go from there?
	Please, conflict is you.

37:34	I am not telling you
	this.

37:36	You, in your observation,
	you have discovered it.

37:41	In your thinking together
	we have discovered the fact:

37:46	conflict is not outside,
	it is inside

37:50	and that conflict is you!

37:58	You may say,' I am God' or
	'Somebody is going to save me'.

38:03	You know, we have played
	this kind of trick for millennia.

38:06	You understand?
	For God's sake, let's grow up.

38:17	So the problem now
	is our consciousness.

38:23	You understand now?

38:26	Our consciousness, which
	means: the way you think,

38:31	the way you live, the way you
	believe, the way you react,

38:36	your behaviour, your thinking,
	all that is your consciousness

38:42	which is your life.

38:46	That consciousness
	is you!

38:50	Please, this is really
	important to understand,

38:52	give your attention
	for a few minutes.

38:56	The whole of that consciousness
	is essentially you.

39:01	The content of that consciousness
	makes consciousness,

39:05	you understand?

39:12	The content of consciousness of
	a Protestant is what he believes,

39:17	his rituals, his images of
	religion, Jesus and all that

39:24	and his nationalistic, his
	particular attitudes, opinions,

39:29	his relationship with another,
	his hurts, his anxiety, his sorrow.

39:35	Right?

39:38	And the Catholic with his...
	content of his consciousness

39:44	and the Hindu with his...
	and the Buddhist and so on,

39:49	the Arabs and the Jews.
	You follow all this?

39:52	That consciousness is put
	together by its content.

40:02	And as long as
	that content remains

40:09	the conflict must go on.
	Have you got this point?

40:19	This content has been put
	together through time,

40:25	it isn't
	one day's acquirement.

40:29	Our brain is the result
	of time, evolution.

40:34	Our brain is not
	your brain and my brain

40:39	but
	the brain of mankind.

40:42	This is difficult for you
	to see, and even recognise

40:47	because we have been so
	conditioned that it is my brain.

40:52	You understand?
	And it is your brain.

40:56	But if you observe...

41:03	If you observe, human beings,
	right throughout the world,

41:11	go through enormous
	turmoil, poverty, anxiety,

41:18	insecurity, confusion,
	psychologically wounded,

41:26	fear, fear of being hurt, physically,
	fear of psychological hurts,

41:36	fear of death, and the enquiry:
	what is there beyond?

41:42	And the innumerable images man
	has created in the name of God

41:54	and worshipping those images
	right through the world.

41:59	That is the content
	of our consciousness. Right?

42:04	And as long as there's that
	content, which is always divisive,

42:09	which is always fragmented,
	our action must be fragmented.

42:15	Right?

42:18	We are thinking together,
	I am not telling you.

42:25	So the problem then is:
	is it possible for the content

42:33	of that consciousness
	to be dissolved?

42:38	You understand?

42:40	Go into it a little bit.

42:43	That is, one of the contents
	of that consciousness

42:51	is the psychological wounds that
	we have received from childhood.

42:56	You know them, don't you?
	You are all familiar with them.

43:06	That's probably one of
	the major conflicts,

43:10	major factor
	in our consciousness.

43:15	We will go into that
	completely together

43:18	so that together
	we dissolve it immediately.

43:24	You understand? It is not
	analysis but pure observation.

43:32	Analysis implies a concept
	from which you are working.

43:38	You understand?

43:41	Right sir?

43:44	In observation
	there is no concept.

43:48	So we are
	thinking together.

43:52	Human beings, from the
	very beginning of time,

43:59	have been hurt
	inwardly:

44:07	by a casual remark, by a look,
	by a word, by being sarcastic,

44:17	by denying
	what you hold dear,

44:25	what you consider the most
	important thing in your life,

44:30	and somebody comes
	and treads on it,

44:33	you feel
	terribly wounded.

44:37	Right?

44:41	And we are asking: the consequences
	of that wound is to resist,

44:50	build a wall round yourself,
	which is to isolate yourself.

44:55	Observe all this,
	please, observe.

44:57	We are not analysing, we are
	just observing the story,

45:03	reading the story of the hurt,
	reading, which is not analysing.

45:08	You understand?
	Come on, right?

45:16	You resist, fear enters into it,
	not to be hurt more.

45:23	So gradually that hurt has
	helped you to isolate yourself.

45:31	Right?
	See the fact.

45:34	The consequences of that
	isolation is more fear,

45:40	more anxiety and so on and so on
	and so on - the consequences.

45:46	So the fact is
	that you are hurt.

45:50	And what is hurt?

45:54	You understand
	my question?

45:56	What is the thing
	that is hurt?

46:04	Are you all interested
	in all this?

46:05	Q:Yes.

46:09	K:It's your life anyhow.

46:13	If you are not interested
	I am sorry for you.

46:22	What is the thing
	that is hurt?

46:28	Is it your psyche,
	is it your...

46:35	- observing, we are not
	analysing, observing - psyche,

46:41	or basically the image that
	you have built about yourself?

46:49	You understand
	my question?

46:53	The image one
	has built about oneself.

46:59	I might build an image about
	myself, saying, I am a great man,

47:04	I have an audience,
	you know, blah, blah, blah.

47:09	I travel all over the world,
	how important it is, and so on.

47:14	I have reached
	some state. You follow?

47:16	I have built an image
	about myself

47:19	as you have built an
	image about yourself.

47:23	I haven't got it,
	but it doesn't matter.

47:27	Because from childhood
	I have never wanted an image,

47:33	it is too stupid.

47:40	So having created
	an image about oneself:

47:47	noble, ignoble, or inferior
	or superior, whatever it is,

47:51	ugly, beautiful, with
	fanciful decoration

47:56	and romantic, sentimental,
	you know the image

48:01	that each one has.
	That gets hurt. Right?

48:12	So can you - we are talking
	over together please -

48:19	can one be free
	of the image?

48:25	And who is the creator
	of the image?

48:30	You are following
	all this?

48:33	Oh lord, you see you are not
	thinking together,

48:36	I am telling you,
	asking the questions.

48:40	It doesn't matter. We are
	thinking together, I hope.

48:46	Who is the creator
	of this image?

48:54	Because in that image
	there is safety. You understand?

48:59	There is security, there is what
	you would call identification:

49:07	national identification,
	religious identification,

49:12	economic identification, democrat,
	republican - you follow?

49:17	You have - this image has been
	created from childhood.

49:23	Right? Through
	education and so on.

49:28	Who is the creator
	of all this?

49:43	As we said, knowledge
	is the factor of this image. Right?

49:53	I wonder
	if you meet it.

49:57	Our experience
	at all levels of life,

50:02	as a carpenter, as a
	scientist, as a housewife,

50:06	home-builder as it is called now,
	and so on and so on and so on,

50:12	we all have created images
	for ourselves.

50:21	And when that image
	is questioned, doubted,

50:31	somebody puts a pin into it,
	you get hurt.

50:37	As long as you have
	an image about yourself

50:40	you are going
	to get hurt.

50:47	Like a man who says,' I have
	achieved enlightenment' - you follow -

50:51	and he is talking about
	environment

50:54	preaching about
	environment

50:56	such a man knows nothing about
	environment - about enlightenment.

51:02	It is just his concept.
	You follow?

51:04	So is it possible then
	to live a life, a daily life

51:12	without this image.
	And who creates this image?

51:19	It is the result of knowledge.
	Obviously.

51:27	Knowledge that the mind,

51:29	the brain has acquired
	through centuries

51:36	and that knowledge has been
	translated as the image

51:43	and that image
	predominates.

51:47	But that image is always living
	within the field of ignorance.

51:52	I wonder
	if you see that.

51:56	Because knowledge can never
	be complete. Right?

52:00	So whatever knowledge
	psychologically one has acquired

52:05	it is surrounded by the
	shadow of ignorance.

52:12	Right?

52:13	So the problem is

52:16	- are you interested
	in all this? -

52:19	so the problem is:

52:22	is it possible to be free
	of psychological knowledge

52:30	and yet not identify the technological
	knowledge psychologically?

52:41	You understand?

52:43	I wonder
	if you see this.

52:47	I'll go into it. We are talking
	together as two friends,

52:53	enquiring into the
	problem of conflict

52:57	and seeing the necessity,

53:03	the absolute urgency
	of ending conflict

53:08	because if we don't
	end it, you and I,

53:12	the speaker, are going
	to destroy the world.

53:16	Which we are doing now.

53:22	So the question is: experience,
	knowledge, memory

53:34	- see the sequence of it -
	first, experience

53:41	then out of that experience
	acquiring knowledge

53:47	given by others
	or by oneself

53:50	and that is stored up
	in the brain as memory.

53:56	Right?

53:57	That memory, that knowledge,
	that experience creates this image.

54:04	But that knowledge has never
	acknowledged the fact

54:09	that it is incomplete.

54:13	You understand? It must live
	in the shadow of ignorance

54:18	however much it may advance,
	or ascend. Right?

54:25	It must be
	in the field of ignorance.

54:32	And therefore
	must be in conflict. Right?

54:39	So is it possible
	for that enormous knowledge

54:43	that one has acquired,
	knowledge technologically,

54:49	the tremendous knowledge which
	we have acquired technologically

54:53	as a carpenter, as a
	plumber, as a bureaucrat,

54:59	as a politician and
	so on and so on,

55:03	that knowledge not to be
	identified with the psyche

55:10	and so the psychological
	knowledge is maintained.

55:13	You are following? No,
	you are not following.

55:18	I'll explain it.

55:20	Technological knowledge
	is necessary, absolutely,

55:25	because otherwise
	we can't do anything.

55:28	Why should we have
	psychological knowledge?

55:34	You understand
	my question?

55:36	We have.

55:40	The knowledge
	has become the image.

55:46	And that image
	is going to be hurt

55:50	and from that hurt,
	the consequences of that hurt

55:53	is isolation, more conflict,
	more fear,

55:55	more misery, more
	destructive activity.

56:01	So we are asking:

56:03	why should there be any
	psychological knowledge at all?

56:11	You understand, sir?

56:14	Why?

56:18	Go into it. Let's talk about it,
	let's look at it.

56:26	Is it the fear
	- please listen -

56:29	is it the fear of
	not being anything?

56:34	You follow?

56:37	All our education says,
	be something.

56:42	Right? Or become
	something.

56:47	Successful, noble, brave,
	put away cowardice,

56:53	become holy, meditate.
	You follow?

57:01	So all knowledge is purely
	technological. Right?

57:10	Why should we have
	the other?

57:13	I don't know if you are
	thinking together, observing.

57:18	Which means what?

57:23	To have no psychological
	knowledge. You understand, sir?

57:28	What it means?

57:34	And is one, in that
	observation, discovering

57:39	the utter emptiness
	of life?

57:44	You understand?

57:47	The utter meaningless
	of life, and so,

57:50	deeply feeling that,

57:53	creates the image and
	hold on to that image.

58:00	You are following
	all this?

58:03	Is it that?

58:08	That because if you have no image
	you are nothing.

58:16	Which means not-a-thing.
	You understand?

58:20	Nothing means
	not-a-thing.

58:25	That is, thing is created
	by thought, by the mind.

58:31	I wonder if you follow all this?
	No, this is too much.

58:39	So is that why we
	acknowledge being hurt

58:45	and hold on to it because that
	is something that we have,

58:53	some precious thing
	that we hold on to,

58:58	as your belief, your belief in
	some religious dogma, image

59:03	and so on, you hold on to that
	because without that what are you?

59:13	So can we, in thinking over
	together, see this simple fact

59:23	that our life as it is,
	is utterly meaningless. Right?

59:34	You are unwilling
	to face it.

59:37	Utterly meaningless, and
	so deeply meaningless

59:40	so you create
	all the images,

59:43	the beliefs, the dogmas, the
	rituals, the popes, the gurus

59:52	and you are going
	to get hurt.

59:57	And a man who sees this,
	observes it,

1:00:02	immediately
	is free of it.

1:00:08	Right? I wonder
	if you see it.

1:00:10	You are free of image.

1:00:13	So the next question is:

1:00:17	who is the creator
	of all this mischief?

1:00:30	What time is it, sir?

1:00:32	Q:12.30.

1:00:36	K:An hour
	passes very quickly.

1:00:41	Shall we go on with it?
	Q:Yes.

1:00:45	K:So we are asking, who is the
	creator of all this mischief?

1:00:55	So we must go into it
	very carefully.

1:01:02	Man has given, human
	beings have given

1:01:06	- when I say man, please I am
	including the woman

1:01:10	don't let's get agitated
	about that!

1:01:17	Gosh, words have
	become so loaded

1:01:27	that we can never talk
	freely about anything.

1:01:35	Human beings have given
	tremendous importance

1:01:41	throughout the ages
	to thought.

1:01:47	Right?

1:01:50	Thought has created
	the wars,

1:01:57	thought has created
	the content of the churches

1:02:00	and the architecture,

1:02:05	thought has created
	society - right? -

1:02:13	thought has created the whole
	complex technological world,

1:02:22	thought has created the division
	between the Arab and the Jew,

1:02:28	between the American and the
	English, the German, the Italian,

1:02:32	the Hindu, the Buddhist:
	thought has created this.

1:02:44	And we have lived with it,
	this division

1:02:52	which we have accepted
	as normal, natural, healthy

1:03:00	and thought is the maker
	of all this division

1:03:09	and therefore where there is
	division there must be conflict.

1:03:14	Our intention,
	our meeting together

1:03:19	these few mornings,
	is to eliminate conflict.

1:03:26	Please see: only when you are
	free of conflict can there be love.

1:03:33	Not all this nonsense
	talked about love.

1:03:39	It's only the mind and
	the heart that is really

1:03:42	free from all conflict

1:03:45	then only it is possible to know
	what compassion, what love is.

1:03:56	I think we better stop,
	shan't we?

1:03:59	I know we want to go on,
	we'll do it next Saturday

1:04:04	or the day after tomorrow
	in questioning.

1:04:08	Sir, this is a very
	complex problem

1:04:11	which is the whole
	movement of thought.

1:04:18	I'll go into it briefly and
	we will go on another time.

1:04:24	Once you observe that thought
	has been responsible

1:04:31	for this division,
	for the religious images,

1:04:39	attributing to them
	all kinds of virtue and so on

1:04:47	right through the world.

1:04:52	When the speaker goes to India,
	as he does every year,

1:04:59	he says, you are the most
	superstitious people on earth.

1:05:05	And when he comes here
	he also sees exactly the same thing.

1:05:12	The image-worship, the preachers,
	the gurus - you follow?

1:05:22	So thought has built the world
	both technologically,

1:05:30	psychologically and the world of
	mischief, turmoil, anxiety, fear,

1:05:39	destruction - you follow? -
	Thought has been responsible.

1:05:47	So we have to enquire:
	what is thinking?

1:05:53	What is the nature
	of thinking?

1:06:06	Because
	we live by thinking.

1:06:11	Everything you do
	is the result of thinking,

1:06:15	your relationship with
	another, intimate or not,

1:06:19	is in the movement
	of thinking.

1:06:29	And if we do not
	understand the nature

1:06:33	and the structure
	of thinking

1:06:38	we will keep repeating
	the patterns of conflict,

1:06:44	changing one pattern
	to another,

1:06:47	hoping that pattern
	will solve the conflict.

1:06:51	But these patterns, whether
	communist, capitalist,

1:06:56	democratic, etc., etc.,
	are created by thought.

1:07:03	So thinking becomes
	extraordinarily important.

1:07:08	And to find out
	what is this thinking

1:07:12	that is making this enormous
	misery in the world.

1:07:18	Do you understand,
	sirs?

1:07:28	You must think
	if you do anything,

1:07:34	if you are going home,
	or catching a bus, driving a car,

1:07:38	there must be thinking,

1:07:42	either it is automatic,
	purposeful, clear,

1:07:47	otherwise
	you can't do anything.

1:07:52	And thinking is the central
	factor of our being.

1:08:02	That's a fact.

1:08:04	Round that we build all kinds
	of pleasure, pain, fear, love,

1:08:11	jealousy, that is the core, that
	is the heart of our existence.

1:08:22	And what is thinking?

1:08:28	And what is memory?

1:08:31	If you have no memory
	there is no thinking.

1:08:34	You understand?

1:08:38	A man in a state
	of amnesia...

1:08:44	So memory
	is the core of it. Right?

1:08:52	Memory of your wife,
	or your husband,

1:08:57	or girl friend, or whatever
	it is, your memory.

1:09:02	That memory is put together
	through experience. Right?

1:09:09	Which becomes
	the knowledge.

1:09:12	So your brain, the brain,
	which is not yours or mine,

1:09:17	it is the brain of
	human beings

1:09:21	- which is a marvellous thing
	if you see the fact,

1:09:25	it is not your petty
	little brain

1:09:29	but the brain that has been
	cultivated, grown, evolved, lived,

1:09:36	suffered, pleasure, pain,
	that brain is our common factor.

1:09:46	In that brain
	are the many cells

1:09:51	which hold memory,
	like a computer.

1:09:56	That memory is the result
	of experience, knowledge.

1:10:04	So in the technological world
	that memory is absolutely necessary

1:10:16	otherwise you can't
	write a letter,

1:10:19	otherwise we can't speak
	English to each other,

1:10:22	you may if you know French
	or Latin, and so on

1:10:25	that's a different matter.

1:10:27	So memory at a certain level
	is absolutely necessary.

1:10:36	And thinking, which has made
	this world into what it is:

1:10:44	immoral, ugly, brutal,
	destructive,

1:10:51	what place has thought?
	You understand?

1:10:55	If it is only important
	in the technological world

1:11:02	then what place
	has thought?

1:11:05	You understand
	what I am saying?

1:11:09	Has it any place at all?

1:11:13	No, we are thinking together,
	don't agree or disagree.

1:11:23	Look, sir - I must stop, we'll go
	on, I'll just stop in a minute -

1:11:32	Are you also working
	with me together?

1:11:35	Aren't you tired?

1:11:41	No, you are not tired
	because you are not talking.

1:11:47	You are not putting tremendous
	vitality into it. Right?

1:11:54	You are not putting
	all your energy, your heart,

1:11:56	your mind into it,
	that's why you are not tired.

1:12:02	Because to you
	conflict is natural,

1:12:07	you have accepted it, you don't
	want to break it, resolve it.

1:12:16	So if you don't mind,
	we'll continue tomorrow.

1:12:20	Not tomorrow,
	whenever it is.