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
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,
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,
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
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,
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,
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!
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
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
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
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
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
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
50:54 preaching about
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.
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
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
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
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?
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,
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,
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.