Krishnamurti Subtitles

Is time necessary to end something psychologically?

Ojai - 10 May 1980

Public Talk 3



0:34 May we continue where
we left off last Sunday.
  
0:46 Perhaps some of you
were not here
  
0:51 so we have to go over
again a little bit
  
0:57 briefly, what we
were saying.
  
1:08 We have been saying
for many years
  
1:15 that society cannot
possibly be changed:
  
1:22 the society which is
in great turmoil,
  
1:29 which is corrupt,
where there is war,
  
1:37 a great deal of struggle
between human beings,
  
1:42 that society cannot
possibly be changed
  
1:49 unless human beings
who have created it
  
1:54 bring about a radical
change in themselves.
  
2:02 This is
what we've said
  
2:06 and we must explain
a little more about it.
  
2:15 But please, this is not
 
2:19 a gathering
for entertainment.
  
2:26 This is not a meeting
of people together
  
2:31 to be mentally, intellectually
or romantically, stimulated.
  
2:44 We are here, I hope,
to face this problem
  
2:54 which is this enormous
confusion, mischief,
  
3:01 great danger, which
human beings are facing.
  
3:08 To go into it very deeply
we must think together
  
3:16 about the problem.
 
3:20 We cannot possibly
think together
  
3:28 if we have
contradictory opinions.
  
3:34 If we are anchored in our own
particular conclusion or belief.
  
3:49 Or hold on to some fantastic
or romantic experience.
  
3:58 Because this problem
faces all mankind.
  
4:05 Wherever you go, if you have
travelled, not as a tourist
  
4:16 but wherever you go
you'll find the same problem:
  
4:23 man against man, confusion,
fear, lack of integrity.
  
4:37 And the scientist,
the psychologists
  
4:43 somehow don't seem to be
able to resolve this problem,
  
4:48 nor the politicians,
nor the institutions
  
4:53 whether they are religious
or political or social.
  
5:02 So it behoves us, if we are
at all serious and concerned
  
5:11 that we, human beings who
have created that society
  
5:19 and we are
responsible
  
5:22 for all the things that are
happening in the world,
  
5:26 the appalling cruelty,
to animals, to human beings,
  
5:33 the religious tortures
in the past, and so on.
  
5:40 We have created them.
 
5:45 And to understand that,
not merely intellectually
  
5:57 but to really face it.
 
6:03 I hope we can think together
about the problem.
  
6:12 That is, if one has
a particular point of view
  
6:20 and another
holds his opinion
  
6:24 then it's impossible
to think together.
  
6:32 If you are prejudiced
 
6:34 and the speaker has
a particular point of view
  
6:40 then we cannot possibly
think together.
  
6:45 Thinking together
does not mean agreeing
  
6:52 but rather, together,
 
6:56 human beings,
as two human beings,
  
7:01 not Americans and Hindus
and all that business
  
7:04 but two human beings
 
7:09 who are confronted
with this problem:
  
7:16 the problem that human
beings have created,
  
7:21 this society
which is so terrifying
  
7:26 and, as human beings,
 
7:31 we have to
radically change ourselves.
  
7:36 And is that possible?
 
7:42 Is it possible
for a human mind
  
7:46 which has evolved
through time,
  
7:51 many millennia
upon millennia,
  
7:57 passed through
great many experiences,
  
8:00 sufferings, many
conflicting incidents, wars,
  
8:07 this mind
of the human being,
  
8:13 this brain - which is
not yours or mine
  
8:20 but the brain that has evolved,
five, ten million years,
  
8:32 it's the human brain,
not a particular brain.
  
8:40 But we have reduced it as
a particular brain, mine and yours
  
8:48 but if you examine it very
carefully one will find this brain
  
8:57 which has evolved through time,
is the brain of mankind.
  
9:09 Please don't reject it or
accept it, examine it, look at it.
  
9:16 Because this brain of ours
suffers, is anxious, lonely,
  
9:29 frightened, pursuing
constant pleasure.
  
9:37 And this brain has lived
in a particular pattern
  
9:42 and this pattern
is repeated
  
9:44 over and over and over
again all over the world,
  
9:50 whether they are Buddhists,
Hindus, Communists
  
9:54 Catholics or whatever,
what you will.
  
9:59 So it is not your brain
 
10:05 or a particular individual's brain,
it's the brain of mankind!
  
10:16 And that brain has functioned
in various patterns,
  
10:23 pattern of fear, pattern of pleasure,
and reward or punishment.
  
10:31 That's the pattern, through all
these millennia, it has developed.
  
10:45 And is it possible
to bring about
  
10:57 not another series
of pleasurable patterns
  
11:05 or patterns of fear,
beliefs and so on,
  
11:10 but to go beyond
all these patterns
  
11:16 otherwise there is
no radical change
  
11:21 there is
no psychological revolution.
  
11:29 I think this is important
to understand.
  
11:33 Again, please,
 
11:38 you're not listening to a talk
by some strange person.
  
11:49 We are together thinking,
enquiring into the problem.
  
12:00 So you're not, if you
will kindly follow it,
  
12:05 you're not accepting
any authority,
  
12:09 we're not doing
any propaganda
  
12:12 or trying to convince you
of anything.
  
12:19 But seeing the problem,
which is very complex,
  
12:30 and looking at that problem,
facing that problem
  
12:39 and enquiring together
into that problem.
  
12:45 The enquiry into the problem
is not analysis:
  
12:52 the cause, effect.
 
12:57 Enquiry is not...
 
13:14 Enquiry is not argument,
 
13:17 opposing one opinion
against another opinion,
  
13:23 one prejudice
against another.
  
13:28 Enquiry implies
observation.
  
13:35 Where there is observation
there is no analysis.
  
13:40 When you observe, that is
when you observe without fear,
  
13:49 without your own particular
prejudice, or idiosyncrasy,
  
14:02 then in that observation
analysis ends.
  
14:09 I hope we are doing
this together.
  
14:14 That is, when you observe
a tree, that thing,
  
14:20 the very observation
is through words:
  
14:29 the moment you see it,
you call it a tree.
  
14:34 Please do this
as we are talking.
  
14:40 To look at that thing
without the word,
  
14:45 which is to observe
actually what it is.
  
14:49 That's fairly clear.
 
14:53 But to do that psychologically
is much more complex.
  
15:02 To observe
without any motive,
  
15:07 to observe what actually
is going on:
  
15:10 your fear, your anxiety,
your loneliness,
  
15:13 one's own sense of
lacking, depression,
  
15:22 whatever is actually
going on.
  
15:27 To observe it without
analysis, without judging,
  
15:34 without evaluating,
just to observe.
  
15:40 I hope this is
becoming clear.
  
15:43 Can we do this,
together?
  
15:53 Our minds have been
trained to analyse,
  
16:00 to see the cause
and discover the effect
  
16:07 and in the very process
of discovering the effect
  
16:11 the effect becomes
the cause. It is a chain.
  
16:16 You're following
all this?
  
16:24 I think it's one
of our calamities
  
16:28 that we have during these...
probably hundred years,
  
16:35 we have Communism
and psychoanalysis,
  
16:44 because
they now prevent
  
16:47 your being actually
responsible for yourself.
  
16:57 If there is any trouble, turmoil in
yourself, you go to an analyst
  
17:05 or some institution
or some group, and so on.
  
17:14 You, as a human being,
you are now becoming
  
17:21 not free, but
depending on others.
  
17:31 Depending on the church,
depending on politics,
  
17:36 depending on your gurus,
or whatever it is,
  
17:40 you are always depending
on somebody to change,
  
17:44 to bring about
order in yourself.
  
17:49 So we are nearly
losing our freedom
  
17:53 to be responsible
for ourselves.
  
17:59 That's why Communism
makes one irresponsible.
  
18:06 Like psychoanalysis: it reduces
you or makes you depend
  
18:13 on somebody to solve
your problem.
  
18:22 So
what we're saying is
  
18:30 that as human beings
 
18:39 we are responsible for the disorder
that exists in the world.
  
18:50 And this disorder
is created by thought.
  
19:01 That's where we ended up
last week, last Sunday.
  
19:08 We said that thought
has created
  
19:16 not only the marvellous
architecture,
  
19:20 the marvellous cathedrals and
the temples, and the mosques,
  
19:28 it has created
the technological world,
  
19:33 beneficial
and destructive,
  
19:40 war and
the instruments of war.
  
19:46 Thought has created,
 
19:51 has brought about the division
between human beings:
  
20:01 nationalistic, class,
political, economic,
  
20:07 spiritual,
religious divisions.
  
20:12 If you examine it closely,
you will see that's a fact.
  
20:22 Thought has been
responsible for all this.
  
20:30 Not only what is inside
the temples, the churches
  
20:40 but also what is outside
in the world.
  
20:46 So unless we understand very
deeply the nature of thought
  
20:51 there is no possibility of
bringing about a radical change.
  
20:57 Right?
 
20:59 Are we together in this,
so far?
  
21:06 Thought has created
the technological world.
  
21:13 Right?
 
21:14 Thought also has created
the images: about oneself,
  
21:22 about the various
national divisions,
  
21:28 thought has created
the Arab, the Jew,
  
21:31 the Hindu, the Muslim,
and so on and so on.
  
21:36 Thought has also created
the marvellous architecture
  
21:44 and the churches,
the cathedrals
  
21:46 and the images in all those
cathedrals, temples and mosques.
  
21:51 There are no images
in the Islamic world
  
21:58 but they have
the scripture, the writing
  
22:01 which is also
a form of image.
  
22:06 But thought has not
created nature:
  
22:10 the tree, the river,
the skies, the stars,
  
22:15 those lovely mountains,
the birds.
  
22:24 But thought is using them,
destroying them,
  
22:30 destroying the earth,
polluting the air and so on.
  
22:36 So if we want to resolve this
problem of conflict, struggle,
  
22:43 turmoil, confusion in the human
mind and so in the human society,
  
22:50 we must go into this question
of what is thinking. Right?
  
22:54 Are we meeting together?
Please, shall we?
  
23:00 No, Sir, not only you
but all of us together.
  
23:08 We are asking: what is
thought, what is thinking?
  
23:16 Why has thought
made all this?
  
23:24 Why has thought brought
about marvellous medicine
  
23:32 and also why thought creates
wars and destroys human beings?
  
23:44 Why has thought
made God
  
23:55 and why has thought made
the image of God?
  
24:02 Thought has made
the image of God.
  
24:11 And also thought
has brought
  
24:13 such enormous conflict
between human beings,
  
24:18 between you and
your intimate friend,
  
24:24 intimate person, wife, husband,
boy and so on and so on.
  
24:33 Are you interested
in all this?
  
24:38 Or have you come here
to enjoy a rather cool morning,
  
24:44 sitting under the trees?
 
24:54 If you are really interested
- not in what is being said
  
25:03 but rather interested
to find out.
  
25:10 Interested to find out
for yourself
  
25:18 why has thought
done this,
  
25:23 what is the nature
of thought.
  
25:28 That means, together
we are looking into it.
  
25:38 That means you must
exercise your observation,
  
25:42 you must go into it
as alertly, keenly,
  
25:48 passionately as
the speaker is doing.
  
25:52 Not just sit there and
casually listen and go away.
  
25:59 This is not an entertainment,
this is a very serious affair.
  
26:12 So we are enquiring, talking
over together as two friends.
  
26:24 You can't talk together with so
many people but it's two people,
  
26:32 you and the speaker,
trying to find out
  
26:36 why thought has made
this confusion, this turmoil.
  
26:48 So thought is matter.
 
26:56 Thought is the response
of memory. Right?
  
27:05 If you had no memory
you wouldn't be able to think,
  
27:08 if you had no remembrance
of things past,
  
27:14 thought
wouldn't operate.
  
27:18 So thought
is the response of memory.
  
27:23 Memory is the outcome of various
experiences, multiple incidents,
  
27:35 accidents, which have been
accumulated as knowledge
  
27:41 - follow all this, sirs -
stored up in the brain.
  
27:49 And that experience, that
knowledge, which is memory,
  
27:57 and the reaction of that
memory is thinking. Right?
  
28:03 It's not what I'm saying - you
can discover it for yourself.
  
28:10 Right? Is that clear?
Can we go on from there?
  
28:16 That is,
through millennia,
  
28:20 we have acquired
different kinds of knowledge:
  
28:32 literary, scientific,
personal, experiences.
  
28:43 Those experiences
have become knowledge
  
28:48 both
scientific and personal.
  
28:55 That knowledge is stored
in the brain.
  
29:00 So that brain is not your knowledge,
it is the human knowledge.
  
29:08 I know we like to think that
it's my brain and your brain.
  
29:18 So this knowledge, experience
stored in the brain as memory,
  
29:28 must always be limited because
knowledge is never complete.
  
29:38 Right?
 
29:41 Can never be complete,
in any field.
  
29:50 So with knowledge
goes ignorance.
  
29:56 Therefore thought
is always limited, partial.
  
30:04 It can never be
complete.
  
30:08 Right?
 
30:12 Don't agree with me,
sirs, examine it.
  
30:21 So thought has created
this world of confusion
  
30:27 because in itself
it is limited. Right?
  
30:34 Thought, as we said,
is matter.
  
30:40 That thought can only
create matter, thing.
  
30:48 Right?
 
30:51 It can create illusions,
 
30:54 it can create
marvellous ideas,
  
30:58 utopias, marvellous systems,
theories
  
31:11 but that very theory, that very
ideal, that very concept
  
31:20 by the theologians, or by the
historians, is always limited.
  
31:26 Right?
 
31:34 So our actions
are always limited.
  
31:42 Therefore our actions
are fragmented. Right?
  
31:50 Our action can never be complete
if it is based on thought.
  
31:59 Right, sirs?
 
32:07 If one realises that,
not as an idea
  
32:14 but as an actuality - you
understand the difference?
  
32:20 The idea and the actual.
 
32:26 You hear this statement, that
thought can never be complete,
  
32:34 whatever it creates
must be incomplete.
  
32:38 You hear that statement
and instinctively
  
32:43 you make an abstraction
of it into an idea.
  
32:48 You're following
all this?
  
32:53 Are we together in this?
 
32:55 An abstraction,
away from the fact.
  
33:00 So then the idea
becomes all-important.
  
33:06 And then you think, 'How am I
to carry out that idea?'
  
33:13 So there is again division
between action and idea.
  
33:28 Are we going too fast?
 
33:33 It's up to you.
 
33:37 So: observation without abstraction,
observation without analysis,
  
33:53 observation without
any form of conclusion.
  
33:59 Just to observe
the nature of thinking.
  
34:06 That is,
who is the observer
  
34:14 who is observing
the nature of thinking?
  
34:18 I wonder
if you see this.
  
34:22 You understand, sir?
 
34:25 Somebody
I must talk to.
  
34:30 Right?
 
34:32 Can I pick on somebody,
sir?
  
34:43 Right, sir, let's put
it this way.
  
34:46 One is very greedy,
self-centred. That's a fact.
  
34:59 Is greed
different from you?
  
35:06 You understand
my question?
  
35:10 You are greed!
 
35:15 But we have unfortunately
created an illusion, that is
  
35:23 greed and I will act, do something
about that greed. Right?
  
35:32 So there is a division between
greed and the actor
  
35:38 who will act upon greed.
Right? So is that a fact?
  
35:47 Or is it a pattern
which we have developed
  
35:54 to escape from the fact?
Right?
  
36:01 I wonder if you're
meeting all this.
  
36:04 That is, I am greedy,
 
36:12 I don't quite know how to resolve
this whole problem of greed
  
36:17 so I created its opposite,
non-greed,
  
36:24 and work with non-greed,
which is non-fact.
  
36:28 You're following
all this?
  
36:33 So we are saying,
the observer is the observed.
  
36:43 Right?
 
36:46 Right, sir? So there is
no division. Sir, look,
  
36:52 there is a division between the
Jew and the Arab, right?
  
36:59 Created by thought:
by racial prejudices,
  
37:06 by religious conditioning.
 
37:11 But they are living
on the same earth.
  
37:16 But they are all
fighting each other.
  
37:19 Now if you observe it
very carefully
  
37:22 the human mind is
conditioned as a Hindu,
  
37:26 as a Muslim, Arab, Jew,
Christian, non-Christian.
  
37:32 You follow? It has
been conditioned.
  
37:36 And that conditioning says,
'I'm different from you'.
  
37:42 Right?
 
37:44 And these differences
of conditioning, by thought,
  
37:51 encouraged by various people
for political, religious reasons,
  
38:01 and we hold on
to that division.
  
38:06 So where there is division
there must be struggle,
  
38:11 there must be conflict.
 
38:14 So when one realises
 
38:22 that greed is not separate
from me, I am greed,
  
38:29 then there is totally a different
movement taking place.
  
38:35 You're following this,
sir?
  
38:37 Are we meeting each other
in this point?
  
38:41 Gosh,
it seems so difficult.
  
38:43 Is it very complex,
what we're talking about?
  
38:47 Yes, sir?
 
38:50 Look at it, sir.
 
38:53 How will you meet
violence?
  
38:59 Human beings
are violent. Right?
  
39:02 We have cultivated
the opposite.
  
39:06 Right? The non-violence,
don't be violent,
  
39:09 be kind, be just,
be all the rest of it.
  
39:13 But basically
we are violent,
  
39:15 it still goes on,
after a million years.
  
39:21 Is that violence
different from you?
  
39:32 It's not, obviously.
You are violence!
  
39:37 Now can you observe
that fact
  
39:42 without making any kind
of idea about the fact?
  
39:54 Then what takes place?
You're following all this?
  
40:02 I'm violent.
As a human being I'm violent.
  
40:08 And I have lived with that
violence for a million years,
  
40:14 my brain
has formed the pattern
  
40:21 of not being violent
and yet violence.
  
40:28 And the pursuit of not being
violent is an escape from the fact.
  
40:38 And,
if I observe the fact,
  
40:44 is the fact of being violent
different from me,
  
40:49 my nature, my way of looking?
I am that. Right?
  
40:57 Do we agree?
 
41:00 Then, the conflict
which existed before
  
41:04 ends, doesn't it?
 
41:10 I wonder
if you see this.
  
41:13 The conflict of division between
violence and not being violent,
  
41:20 that's a conflict, but when
there is the realisation,
  
41:28 'I am conflict', not 'I am
different from conflict',
  
41:34 then that conflict ends.
 
41:39 And a totally different
action takes place.
  
41:53 So sir, our question is:
 
42:00 thought is
the movement in time.
  
42:08 Right?
 
42:13 Thought is based on memory,
which is the past,
  
42:18 the past with all its conclusions,
ideas, beliefs, images,
  
42:26 from that past
the present,
  
42:32 the past meets the present
and the future. Right?
  
42:36 There's a constant modification
going on. That is time.
  
42:42 Right?
 
42:44 There is not only
chronological time, by the watch,
  
42:50 by the day, night,
night and day
  
42:53 but also there is
psychological time. Right?
  
43:03 'I will be'.
 
43:07 When you say, 'I will be'
that is time.
  
43:12 'I must become something'
- that's time.
  
43:16 'I am not good but
I will be good',
  
43:24 that's time.
 
43:30 And time is also
thought. Right?
  
43:43 Time
as day and night,
  
43:48 time when you have to go
and catch the bus,
  
43:52 time to acquire knowledge,
to learn a language,
  
43:58 time to acquire any kind
of technological knowledge,
  
44:03 to act skilfully,
to earn a livelihood,
  
44:06 all that is time,
requires time.
  
44:14 Psychologically, inwardly, we have
also this idea of time. Right?
  
44:26 'I am not' but 'I will be'.
 
44:31 'I am confused, I'll go to the
analyst, he will help me'.
  
44:37 Time.
 
44:38 So psychologically we have
cultivated this idea of time.
  
44:51 Right?
 
44:57 So time is a movement
from here to there.
  
45:02 Psychologically also it's a
movement from here to there.
  
45:06 So thought is time.
 
45:11 Right?
 
45:15 This is important
to understand because
  
45:20 our brain is
the essence of time
  
45:32 and we've functioned
psychologically in that pattern.
  
45:39 'I will have pleasure'.
 
45:44 'I remember being happy, having
a marvellous experience,
  
45:49 this or that, and I must
have more'.
  
45:54 This constant becoming
is time.
  
46:03 Now we're asking
is that an actuality
  
46:09 or a fiction or an illusion,
psychologically?
  
46:18 Right, sir, are you
getting tired?
  
46:24 This is too much probably,
all this.
  
46:35 We're saying, time is necessary
in the acquisition of knowledge
  
46:48 of various kinds,
many kinds.
  
46:53 Now, is time necessary to end
something, psychologically?
  
47:02 You're following?
 
47:04 That is, psychologically,
I have fear.
  
47:11 Most human beings
have fear.
  
47:16 And they have had
this fear, psychologically,
  
47:19 probably from the very
beginning of time,
  
47:23 from the very beginning
of psychological time.
  
47:28 Right?
 
47:32 And we haven't
resolved it.
  
47:37 Not only are we frightened of
physical pain and so on, physically,
  
47:43 but psychologically also
 
47:47 we have great fears
of getting hurt,
  
47:51 getting bruised, wounded,
psychologically,
  
47:55 because from childhood
we have been hurt, and so on.
  
48:01 So our brain
functions in time.
  
48:11 And so it has never resolved
any of the problems.
  
48:17 I wonder
if you meet this.
  
48:23 If I say to myself,
'I will get over my fear'
  
48:32 actually
what takes place is
  
48:34 I'm still frightened
at the end of it.
  
48:38 I exercise will, control it,
escape from it and so on.
  
48:48 And so human beings have never
resolved this problem of fear.
  
48:57 And we are saying, as long as
we think in patterns of time
  
49:05 psychologically,
fear will continue.
  
49:14 Is this clear?
 
49:16 So, we are saying:
 
49:21 can this thing called fear
be ended immediately?
  
49:31 Now let me take
another example.
  
49:34 Fear is rather a complex problem
which we'll go into perhaps
  
49:38 tomorrow,
in another talk.
  
49:41 Take for instance dependence,
psychological dependence.
  
49:51 Human beings
have cultivated this
  
49:56 because they are afraid
to be alone,
  
50:00 they are afraid to be lonely,
they want comfort,
  
50:05 they feel sustained if they
depend on somebody.
  
50:12 Because in themselves
they are insufficient
  
50:17 psychologically, therefore
clinging to somebody,
  
50:21 a religious image, or a
personal image and so on,
  
50:26 clinging to somebody.
 
50:29 Now that has been the pattern
of the human mind,
  
50:37 cultivated through time.
 
50:41 The consequences of dependence
is fear, anxiety, jealousy,
  
50:47 hatred, antagonism,
all that follows.
  
50:52 In that pattern
we have lived. Right?
  
51:00 Now to end that pattern
immediately is the question.
  
51:09 Because the moment
you admit time, 'I will end it',
  
51:14 you have admitted
moving away from the fact.
  
51:19 Right?
 
51:23 The fact is,
one is dependent.
  
51:29 Now ,without admitting time,
you understand,
  
51:34 - 'I will get over it' -
end it, immediately.
  
51:40 You have broken the pattern
of time. You are following this?
  
51:49 Are you working as hard
as I am working for you?
  
51:54 That is, sir, observe
 
51:57 how you are dependent
on another, psychologically.
  
52:04 All the remembrance,
all the pictures,
  
52:07 the images and so on
- dependent.
  
52:12 And our brain has been used
to the pattern of time
  
52:18 because it has grown
with time.
  
52:24 So it has exercised
an act of will
  
52:30 - 'I will' - and that means
avoiding the fact.
  
52:41 Now when one understands,
not intellectually, or verbally
  
52:45 but actually sees the fact,
how the brain works in time
  
52:51 and therefore
never resolves,
  
52:54 and you see the urgency
of not depending,
  
52:59 it is ended!
 
53:07 When you end something,
a new thing begins.
  
53:17 Right?
 
53:19 Are we thinking together
 
53:23 or are you merely listening
to the talk of a speaker
  
53:31 and then saying, 'Yes,
 
53:33 I don't quite understand
what he's talking about.
  
53:38 He talks about
this and that'.
  
53:40 Which means, you really are not
thinking about the problem
  
53:45 which is your problem,
the problem of humanity,
  
53:55 the problem
which is to bring about
  
53:58 a totally different
kind of society.
  
54:11 So is it possible to end
your antagonism, your hatred,
  
54:22 your jealousy,
 
54:26 - you understand -
immediately!
  
54:31 So that the brain has broken
the pattern, and can think
  
54:36 and can act and look and
observe totally differently.
  
54:40 I wonder
if you get this!
  
54:43 Sir, this is meditation.
You understand?
  
54:48 Not all the phoney stuff
that has been talked about.
  
54:56 To meditate,
which means to observe
  
55:01 how your mind operates
 
55:06 not what the psychologists have
told you how your mind operates,
  
55:12 Freud and all the
rest of the gang,
  
55:18 but to observe
for yourself
  
55:21 because you are
responsible for yourself,
  
55:25 for your body, for your mind,
for your thoughts.
  
55:35 So can you observe the whole
content of your consciousness?
  
55:44 You understand?
 
55:46 Am I making this
too difficult, sirs?
  
55:51 I don't know, would you
tell me a little bit?
  
55:54 Am I making this
too difficult?
  
56:02 Your consciousness is full of the
things that thought has created.
  
56:16 Right?
 
56:19 Your anxieties, your beliefs,
your gods,
  
56:23 your saviours, your
Krishna's - you follow?
  
56:29 All that has been created
by thought.
  
56:33 So your consciousness
is the essence of time.
  
56:39 By gosh,
do you get it?
  
56:43 And we are living,
functioning, acting in that.
  
56:51 And therefore there is never
a radical, psychological change.
  
57:01 And therefore society
can never be good.
  
57:10 Goodness is not
the opposite of bad. Right?
  
57:19 If it is,
it is not good.
  
57:23 Love is not
the opposite of hate. Right?
  
57:28 If it is,
it is still hate.
  
57:33 Right?
 
57:44 So sir, what time is it?
 
57:54 11:30, 12:30,
we better stop here.
  
58:01 We'll continue tomorrow,
if you all want to come.