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.