Krishnamurti Does compassion flower in the field of desire?

Krishnamurti Subtitles

SA77T4 - Does compassion flower in the field of desire?

Saanen - 17 July 1977
Public Talk 4

0:22	Krishnamurti: If we may, we'll go on
	with what we were talking about

0:26	the other day we met here.

0:32	Some of you
	may not have been here

0:39	and so I'll go over it
	very briefly.

0:49	First of all,
	I would like to point out

0:56	that we are
	a gathering of serious people

1:03	– at least I hope so.

1:11	Not a gathering
	for intellectuals,

1:17	or romantics,
	or sentimentalists

1:21	because we are
	dealing with facts,

1:25	the facts of daily life,

1:31	the way of living.

1:36	And,
	if one is not at all serious,

1:43	one doesn't see the point
	of coming here,

1:46	taking all the trouble

1:49	and sitting down here
	for an hour.

1:56	And I hope that

2:01	all of us who are here
	are really quite serious,

2:12	because we are concerned
	with our daily living,

2:17	which are daily facts.

2:23	Most of us make those facts
	into an abstraction,

2:32	to abstract, from the fact,
	an idea,

2:37	a conclusion,

2:41	and become prisoners
	to those ideas and conclusions.

2:47	We may ventilate those prisons

2:50	but still we live, most of us,

2:54	because we make
	abstractions of facts, in prison.

3:02	Please, therefore,

3:06	be good enough to understand
	that we are not dealing with ideas,

3:14	some exotic philosophy,

3:22	or dealing
	with abstractive conclusions.

3:29	We are here,
	if I may again point out,

3:32	as I've been doing for the last
	three or four gatherings here,

3:39	that we are sharing
	this thing together.

3:46	We are going into problems
	that require a great deal of care,

3:53	a great deal of attention.

3:56	One must be very, very serious

3:59	because the house is burning.

4:03	I do not know
	if you are aware of all this.

4:06	There is the Communist world
	pressing all the time,

4:14	make us believe
	in certain ideologies

4:19	and if we don't, we are
	either sent to a concentration camp

4:23	or mental hospitals, and so on.

4:26	That is gradually closing in.

4:30	One may not be aware of it now,

4:35	but if you are aware
	of the world situation,

4:39	what is happening in the world

4:41	economically,
	socially, politically,

4:44	and in preparation for wars,

4:49	one has to become
	terribly serious.

4:58	It isn't a thing
	you play around with,

5:02	one has to act.

5:06	And as we were saying,
	action based on skill,

5:13	which we discussed
	last Thursday,

5:21	action based on skill

5:24	must inevitably lead to
	separative, fragmentary action.

5:35	Please follow it.

5:38	I'll go into it again
	as we did last Thursday.

5:44	Because our education,

5:47	our environment,
	sociological demands,

5:53	urge everyone
	to develop a particular skill.

6:03	That skill brings about

6:07	not only a sense of power,
	position,

6:12	but also such action
	born of that skill is very limiting,

6:20	emphasises
	the importance of oneself.

6:25	One builds
	the structure of oneself,

6:29	the I, the ego.

6:33	And without clarity,

6:38	skill becomes destructive.

6:45	Clarity, we mean by that,

6:48	the clarity that comes
	when there is the art of listening,

6:56	the art of seeing,

6:59	the art of learning.

7:03	And we mean by that word art,

7:06	to put everything
	in its right place,

7:10	where it belongs.

7:15	Then out of that action,

7:21	which is to give everything
	its proper place,

7:27	out of that comes clarity.

7:34	Clarity is not born of logic,

7:40	reason,

7:44	or objective thinking.

7:47	But clarity one must have,

7:50	to act clearly,
	wholly, completely.

7:59	One must understand
	the meaning of listening,

8:03	the meaning of seeing

8:06	and the art of learning.

8:11	We said the art of listening

8:17	means that you listen
	not to your own prejudices,

8:23	not to your own conclusions,
	to your own experiences,

8:27	with which
	you are quite familiar.

8:31	And with those prejudices,
	conditions, you listen,

8:36	then you don't listen at all.

8:41	Then you are merely judging

8:44	what is being said
	with what you already know,

8:47	therefore there is
	no actual communication or clarity.

8:54	And the art of seeing,

8:58	to look without any direction,

9:04	without any motive,

9:08	to look at the world,

9:11	to look at
	what is happening around you,

9:14	politically, religiously,

9:17	and all the things
	that the gurus

9:19	unfortunately
	are bringing over to Europe,

9:23	to see all that, clearly,

9:28	without any personal demand,

9:34	without any
	personal prejudice or want.

9:38	That again needs
	a great deal of attention,

9:42	one has to have.

9:44	And also to learn.

9:49	And I think
	this is very important to understand.

9:53	To learn implies,

9:57	as most of us know,

10:03	knowledge, facts, information,

10:07	and that information, knowledge,
	experience, is stored in the brain

10:14	and according to that knowledge

10:17	you act
	skilfully, or not skilfully.

10:29	But when thought

10:32	– which is the result of accumulated
	knowledge, experience and memory,

10:38	and therefore reaction
	to that memory, which is thought -

10:43	when thought spills over,
	as it were,

10:46	into the psychological field

10:49	then it creates havoc,

10:56	which we talked about
	sufficiently the other day.

11:01	So if you don't mind
	we will not go into that again,

11:05	because we have a lot of things
	to talk about still.

11:12	The art of listening,

11:16	the art of seeing

11:20	what is happening around you,

11:23	what is happening inside you,

11:25	what is taking place
	in your relationship

11:30	with another, man, woman,

11:32	to see it very clearly.

11:39	Then the art of learning

11:40	brings about
	an extraordinary quality of clarity.

11:49	If you have done it,
	as you are sitting there,

11:51	if you do it actually,
	not theoretically,

11:56	follow it
	step by step and do it,

11:59	then you will have
	an extraordinary clarity

12:04	from which action takes place.

12:07	And in that clarity,
	there comes naturally the skill.

12:14	But what we are doing now
	is to develop skill without clarity

12:23	and therefore
	whatever we do in the world,

12:27	in our daily lives,

12:29	leads to constant conflict,
	misery, confusion.

12:33	That again is very obvious.

12:36	And we were saying
	that without compassion,

12:42	clarity in itself
	has very little meaning.

12:47	So we are going to
	go into this question this morning

12:54	of what is the meaning
	and the significance of compassion.

13:03	Before we go into that

13:09	it becomes important
	to understand

13:13	that we are
	dealing with daily life

13:18	and nothing else,

13:21	because that is
	the basis of all relationship

13:25	and therefore all life.

13:36	Most of us are mediocre.

13:41	The word mediocre means,

13:45	the root meaning of that word,

13:49	is to go half way up the hill.

14:01	We all do that,
	we just go half way up,

14:05	and that is mediocrity.

14:08	Excellence means
	going to the very top of it.

14:17	So we are asking
	for excellence,

14:21	not mediocrity,
	mediocre action.

14:26	Is that clear?

14:30	To go all the way,
	not go half way,

14:36	otherwise we are
	going to be smothered,

14:40	destroyed as human beings

14:45	by the politicians,
	by the ideologists,

14:48	whether they are Communists,
	Socialists and so on,

14:53	or Eurocommunists.

15:00	So we are demanding of ourselves
	the highest form of excellence.

15:10	And that excellence
	can only come into being

15:14	when there is compassion,

15:18	clarity,

15:21	and from this
	compassion and clarity comes skill

15:25	– not the other way around.

15:30	And that's what
	we are trying to do,

15:32	to develop skill
	and have clarity and then compassion.

15:39	We are saying
	quite the contrary.

15:44	So we are going into this question
	of what is compassion.

15:50	What is the structure and the nature
	of this extraordinary quality,

15:56	which if the human mind
	doesn't have,

16:00	it is going to
	destroy the world,

16:04	and therefore
	destroy human beings.

16:09	We also said in our talks
	that each human being,

16:15	you as a human being

16:18	are the representative
	of the whole of humanity.

16:24	Which is not an idea
	or an abstraction,

16:28	but an actual daily fact.

16:32	That is, wherever you go,

16:35	India, Asia, America
	or Europe,

16:39	or even Russia and China,

16:45	human beings
	are going through anxiety,

16:52	fear, uncertainty,

16:55	great sense of loneliness,
	insecurity,

17:02	they are caught
	in the stream of sorrow.

17:05	This is a fact
	right through the world.

17:10	So every human being,

17:14	that is you who are here
	in this gathering,

17:18	and outside,

17:20	are actually
	the entire essence of all humanity.

17:27	That is a fact, you must not only
	realise it intellectually but...

17:47	...realise this fact
	not only intellectually

17:50	but with all your being,

17:53	in your blood, in your guts,

17:58	which is an absolute fact.

18:02	So it becomes very important

18:07	for each human being
	to realise this,

18:11	that he is responsible.

18:16	When you feel utterly responsible
	then you care,

18:23	then you care what kind of
	education your children have,

18:27	what kind of literature,

18:30	everything you care.

18:35	So we are going to go
	into this question of compassion.

18:51	As we said

18:56	we are examining
	the thing together.

19:01	We are reasoning over it
	together.

19:05	We are exercising
	our highest excellent logic.

19:13	But reason,

19:17	clear, objective thinking,

19:21	and excellent logic

19:25	does not bring about compassion.

19:28	But we must exercise
	the qualities that we have,

19:33	which is reason,

19:38	careful observation,

19:41	and from that,
	excellency of clear sight.

19:50	We are taking the journey
	together

19:54	and please, see
	the importance of this.

19:58	If you merely listen
	and accept or reject

20:03	then we are not communicating
	with each other.

20:09	The speaker wants to
	discuss it over with you, go into it,

20:13	because he feels
	it's tremendously urgent, this matter.

20:25	As we are sharing together
	this question:

20:32	'what is
	the implication of compassion'

20:38	then it becomes
	your responsibility

20:48	to think clearly,

20:51	not with
	your personal prejudices,

20:54	not with your
	particular form of experience,

20:58	or certain conclusions that
	you have derived through experience

21:04	or by learning,
	reading and so on.

21:08	Then those conclusions,
	experience

21:11	will prevent you from
	sharing together with another.

21:17	I think that's very clear.

21:23	So we are going together
	to explore,

21:29	to investigate,

21:32	not intellectually
	but factually,

21:37	in our daily life,

21:41	whatever that life be:

21:42	ugly, sometimes happy,

21:45	sometimes very depressing
	and so on,

21:52	whatever it is we are going to
	go together and examine all this.

21:59	So please, give your care,

22:04	your attention,

22:05	be serious, for God's sake,

22:08	for your own sake.

22:13	The future
	is what you make of it today.

22:20	If you are negligent,

22:23	if you are
	merely superficially living,

22:28	then you are
	creating a world for the future

22:32	which will be most destructive.

22:37	I do not know if you know
	what is happening in the world,

22:43	how the technology
	has so far advanced,

22:47	military and all the rest of
	the horror that is going on,

22:53	and if you realise it
	you have got to do something.

23:00	So let's proceed

23:03	to find out

23:05	– not from the speaker

23:11	because I am not your guru,

23:16	we are not asking
	for anyone to follow

23:22	because the follower
	destroys truth.

23:30	There is no guru,
	there is no follower,

23:33	there is no authority here,
	of any kind.

23:42	So we are together
	as two human beings,

23:47	deeply concerned,

23:51	not only with our lives
	but the lives of humanity,

23:57	to bring about

23:59	a radical psychological transformation
	in our consciousness.

24:08	Content makes consciousness

24:10	– content: what it is –

24:13	what is inside that consciousness
	makes consciousness.

24:19	Sorry if I am rather emphatic
	about all this.

24:26	I am not being dogmatic.

24:28	If you look at it, go into it,
	you will find it out for yourself.

24:33	So we are concerned
	with the transformation

24:37	of the content
	of our human consciousness.

24:46	The human content is

24:50	all the things
	that thought has put into it,

24:58	like politics,
	the division in politics,

25:01	my country and your country,

25:04	the ideologies,

25:07	the Communist ideologies

25:11	according to Marx and Lenin,

25:14	or Eurocommunism with
	their particular brand of Communism.

25:19	The content is all the
	religious dogmas, rituals, beliefs,

25:30	the demand that you obey

25:35	because the priests,
	or the popes,

25:37	or the representatives,

25:39	they think they are
	the representative of God or Christ.

25:48	The content is fear,
	pleasure, pain,

25:53	anxiety, loneliness, despair

25:59	and the enormous sense
	of great sorrow,

26:06	and the fear of death.

26:08	All that is the content,
	of every human being in the world,

26:13	whether they live in China,
	Asia, India, America or here.

26:21	And when there is
	a transformation in consciousness

26:28	it affects the whole of mankind.

26:33	If you have
	gone through it you will find out.

26:35	Do it and you will find out.

26:38	So we are going to examine
	together

26:47	the various contents
	of consciousness,

26:53	in which compassion
	doesn't exist.

27:01	There is pity in it,
	there is sympathy,

27:03	there is tolerance,

27:06	there is the desire to help,

27:13	there is
	a peculiar form of love,

27:18	but all that is not compassion.

27:25	So we are going to examine
	this thing.

27:28	Please understand,

27:32	though the speaker
	is sitting on a platform

27:37	it doesn't give him
	any authority whatsoever.

27:44	He is sitting there
	for convenience

27:47	so that you can see the man
	who is speaking, that's all.

27:55	Because we have accepted
	for so long the feeling of obedience,

28:06	'Tell us what to do
	and we will do it',

28:12	that's not what we are saying.

28:17	When there is understanding
	of what compassion is,

28:25	out of that
	comes your own clarity and action,

28:29	then you are outside of all
	the misery and the confusion,

28:34	and therefore
	you can bring about

28:36	a different consciousness
	in the world.

28:40	Now let's proceed.

28:48	There's another train coming.

29:10	We're asking whether compassion

29:15	– or love –
	is pleasure.

29:24	So we are going to
	investigate together,

29:29	– please bear in mind, together –

29:34	what is the significance
	and the meaning of pleasure,

29:39	which every human being
	is seeking,

29:45	which every human being
	is pursuing at any cost.

29:56	What is pleasure?

30:02	The pleasure
	derived from possession,

30:08	the pleasure derived
	from capacity, talent,

30:16	the pleasure
	when you can dominate another,

30:23	the pleasure

30:28	of having tremendous power,

30:30	politically,
	religiously, or economically.

30:36	Then there is the pleasure
	of sex,

30:41	the pleasure that money gives

30:43	so that you have
	a great sense of freedom.

30:50	They're are all
	multiple forms of pleasure.

30:56	And if you observe very carefully,
	look at yourself

31:01	as though you are
	looking at yourself in a mirror,

31:06	you will see that you are pursuing
	the same – pleasure.

31:13	It may not be money,
	it may not be many possessions,

31:17	but it may be through sex,

31:25	or clinging to
	a particular form of experience,

31:30	which has given you
	great delight,

31:33	holding on to that,

31:40	or a particular conclusion,

31:44	an ideological conclusion

31:47	that gives you
	a sense of great superiority,

31:52	which is a form of pleasure.

31:56	So, what actually
	is the meaning of pleasure?

32:03	The word,

32:08	not the pleasure
	derived from something,

32:15	but the essence of pleasure.

32:19	Because we discussed the other day
	when we met, the nature of fear,

32:26	and whether human beings,

32:28	you as a human being
	representing all humanity,

32:32	can be free completely,
	totally of fear.

32:38	We went into that very carefully

32:41	and I do not think
	we'll go into it again today

32:44	because we won't have time.

32:47	So we're asking:

32:52	what is the nature
	and the structure of pleasure,

32:58	which every human being
	is seeking.

33:11	In pleasure
	there are several things:

33:17	there is enjoyment,

33:24	there is a sense of joy,

33:29	pleasure, enjoyment, joy,

33:34	and further on, ecstasy.

33:39	In the field of pleasure
	these are involved:

33:44	pleasure, joy,

33:50	taking delight in something,

33:53	and the sense of ecstasy.

33:59	The meaning of the word
	ecstasy,

34:02	– please
	understand what it means –

34:04	the root meaning is
	to be beyond yourself.

34:13	There is no self to enjoy.

34:22	The self, that is the me,
	the ego, the personality,

34:26	has all totally disappeared,

34:28	there is only
	that sense of being outside.

34:33	That is ecstasy.

34:37	But that ecstasy has nothing
	whatsoever to do with pleasure.

34:43	So we're going to look
	carefully at pleasure,

34:50	the meaning of it,
	in which is included joy,

34:55	taking a delight in something

35:00	and so on.

35:04	I hope
	you want to go into this.

35:09	And you may not
	want to go into it

35:12	because you may be frightened,

35:14	because you say, for God's sake,

35:16	if you take away pleasure
	what have we in life?

35:22	We are not
	taking away pleasure.

35:25	We're not saying it's ugly,
	wrong, anything of that.

35:29	We are examining it.

35:31	But if you say, don't examine it
	too closely because I'm frightened,

35:36	then please don't examine.

35:40	But if you want to understand it,

35:42	see the significance of it,
	go into it very deeply,

35:52	then there must be
	no blockage by your fear.

36:02	We said: what is pleasure?

36:06	You take a delight in something.

36:14	The delight that comes naturally

36:16	when you look at something
	very beautiful.

36:22	At that moment, at that second,

36:27	there is neither pleasure,
	nor joy,

36:29	there is only
	that sense of great observation.

36:35	And in that observation
	the self is not.

36:40	When you look at those mountains
	with their snow caps,

36:44	with their valleys,

36:47	the grandeur, the magnificence,
	the extraordinary line of it

36:52	drives away all thought.

36:55	There it is,
	that great thing in front of you.

37:00	That's a delight.

37:03	Then thought comes along and says,
	what a marvellous thing that was,

37:10	what a lovely experience
	that was,

37:14	then the memory
	of that perception is cultivated,

37:23	then that cultivation
	becomes pleasure.

37:27	So where thought interferes
	with the sense of beauty,

37:33	the sense of greatness,
	grandeur, of anything,

37:39	a piece of poetry,
	a sheet of water,

37:43	or a marvellous tree
	in a lonely field,

37:51	seeing it
	and not registering it.

37:58	Please understand,
	this is important.

38:03	The moment you register it,
	the beauty of it,

38:09	then that very registration
	sets thought into action.

38:14	Then the seeing of that beauty

38:18	and the desire to pursue that beauty
	becomes pleasure.

38:31	Are we moving together
	somewhere?

38:37	One sees a beautiful woman,
	or a man,

38:45	and instantly
	it is registered in the brain.

38:54	It is a fact, isn't it?

38:57	Then that very registration
	sets thought into motion

39:05	and you want to be in her company,
	all the rest of it follows.

39:15	So pleasure is the continuation

39:19	and the cultivation
	of an incident by thought,

39:25	which gives a continuity.

39:29	You have had sexual experience
	last night or two weeks ago,

39:35	you remember it
	and the repetition of it,

39:38	which is
	the demand for pleasure.

39:42	This is fairly obvious.

39:46	So the point here is:

39:49	is it possible
	not to register?

39:57	You understand?

40:01	The function of the brain
	is to register

40:06	because in registration
	it is secure,

40:12	it knows what to do.

40:19	And in registration,
	knowing what to do,

40:24	in which there is security,

40:27	there is
	the development of skill.

40:34	Then that skill becomes
	a great pleasure

40:39	which is a talent, a gift,

40:44	all that is the movement
	of the continuation of thought

40:49	through desire and pleasure.

40:51	You understand this?

40:54	Can we go on from there?

40:56	Please, I can go on.

40:59	The speaker can go on.

41:01	But are you going along
	with the speaker, doing it actually,

41:09	seeing for yourself what is going on
	and realise the whole explanation,

41:15	the discovery,
	the exploration of it.

41:22	Right?

41:28	So is it possible to register

41:34	only that which is
	absolutely necessary,

41:38	and not register anything else?

41:45	Take a very simple thing:

41:48	most of us have had pain,

41:51	physical pain
	of some sort or another.

41:57	And that pain is registered

42:02	because my brain says,

42:04	I must be very careful
	not to have that pain again tomorrow,

42:09	or a week later,
	because physical pain is distorting.

42:17	You can't think clearly
	when there is great pain.

42:22	So the brain registers it.

42:26	It's the function of the brain
	to register that pain

42:30	so as to safeguard itself,

42:35	so that it doesn't do things
	that will bring about pain.

42:41	So it must register.

42:45	Then what takes place?

42:47	Look at it carefully
	for yourself.

42:50	It has registered and

42:56	then there is the fear
	of that pain happening again later.

43:05	So, that registration
	has caused fear.

43:15	We're asking, is it possible,
	having had that pain,

43:21	to end it, not carry it on?

43:30	Are you following this?

43:33	Am I making it clear?

43:41	We are talking from actual fact,
	not a theory,

43:48	because we've all had pain
	of some kind or other,

43:53	great pain or a little pain.

43:57	And having that pain,
	end it, not carry over.

44:10	Then the brain has the security

44:15	of being free and intelligent.

44:22	You see that?

44:24	Because the moment you carry it over
	it is never free of fear,

44:30	it is never free.

44:37	But having had that pain,
	at the end of the day end it,

44:41	don't think about it,
	let it worry you,

44:43	my God, it's going to
	happen again tomorrow,

44:46	consult the doctor,
	take drugs, etc.,

44:49	but end it, and then
	you will see for yourself.

44:55	So we are asking, together,

44:57	I am not asking,
	you are also asking,

45:03	whether it is possible
	not to register at all

45:09	excepting the things
	that are absolutely necessary.

45:16	The necessary things
	are knowledge,

45:19	how to drive a car,

45:22	how to speak a language,

45:26	technological knowledge

45:30	– please follow this carefully -

45:32	technological knowledge,
	the knowledge of reading, writing,

45:37	and all the things
	involved in that.

45:45	But in our human relationship,
	between man and woman,

45:50	every incident in that relationship
	is registered.

45:58	Are you following this?

46:06	It is registered
	and therefore what takes place?

46:15	The woman gets irritated,
	or nagging,

46:18	or friendly, kindly,

46:20	or says something
	just before you go off to the office,

46:22	which is ugly,

46:25	so you build up

46:28	through registration
	the image about her,

46:33	and she builds
	an image about you.

46:37	This is an actual fact, no?

46:41	For God's sake,
	am I saying something extraordinary?

46:55	In human relationship,
	between man and woman,

46:59	or between a neighbour
	and so on,

47:03	the image-making
	is the process of registration.

47:10	That is when
	a wife says something ugly,

47:14	to listen to it and end it,
	not register it.

47:20	Or when the husband
	says something ugly,

47:23	listen to it carefully,
	end it, not carry it on.

47:28	Then you will find
	that there is no image making at all,

47:37	because if there is no image
	between the man and the woman,

47:42	then relationship is quite different
	– entirely different!

47:48	But when there is an image
	between the two,

47:52	the relationship is between
	one thought

47:56	opposed to another thought.

48:01	And that we call relationship,
	which actually it's not,

48:06	it's just an idea

48:09	that you are my wife
	or my girlfriend, just an idea.

48:15	Do you get all this?

48:19	I hope you are equally active
	as the speaker is.

48:31	So we are enquiring
	into the question of

48:35	what is the nature
	and the structure of pleasure.

48:41	Pleasure
	is the continuation of an incident,

48:51	that continuation given
	by thought.

48:58	So thought
	is the root of pleasure.

49:07	If you had no thought,
	you saw a beautiful thing,

49:11	it would end.

49:14	But thought says no,
	I must have more,

49:18	the whole movement of thought.

49:21	So what is the relationship
	of pleasure to joy?

49:34	Joy comes to you uninvited,
	it happens.

49:41	You're walking along in a street
	or sitting in a bus,

49:45	or wandering in the woods,
	seeing the flowers, the hills,

49:49	and the clouds and the blue sky

49:51	and suddenly there is
	an extraordinary feeling of great joy.

49:58	Then registration,

50:02	thought says,
	what a marvellous thing that was,

50:05	I must have more of it.

50:07	So joy
	is made into pleasure by thought.

50:16	This is not analysis,
	this is mere observation.

50:27	That is, seeing things as they are,
	not as you want them to be.

50:35	Seeing things exactly
	without any distortion,

50:40	what is taking place.

50:46	When you do that
	we are together,

50:49	we are journeying together,

50:52	we are exploring together.

50:58	So from that:

51:02	what is love?

51:06	What time is it, sir?

51:09	Audience: Eleven twenty.

51:12	K: What is love?

51:17	Please, again,
	we all have so many opinions about it.

51:27	We have got
	such extraordinary ideas about it:

51:33	love is this, love is not that,

51:35	you mustn't talk about love
	in front of a girl,

51:38	extraordinary things we have.

51:43	Now, we are going to
	examine the thing clearly.

51:48	Examine it together.

51:53	The speaker is not
	telling you what love is,

51:57	or you are
	telling the speaker what love is,

52:01	but we are examining it.

52:06	So you must be free
	of your prejudice.

52:10	You must be free of your opinions,
	what love should be.

52:17	You are free to look.

52:24	So what is love?

52:28	Is it pleasure?

52:36	As we said, pleasure
	is the movement of thought

52:41	and the continuation of an incident
	through the movement of thought,

52:45	which is pleasure,
	which is explained very carefully,

52:49	it is not my explanation,
	you can observe it for yourself.

52:54	And we say, is that pleasure?

52:56	Is the movement of thought
	love?

53:02	You understand?

53:06	Is love a remembrance,

53:13	a thing that has happened,

53:17	between a man and woman
	that happened,

53:23	and the remembrance of it,

53:26	and living in that remembrance

53:30	and feeling that remembrance
	which is over,

53:33	resuscitating it
	and saying,

53:37	what a marvellous thing that was when
	we were together under that tree,

53:43	that was love.

53:47	That is the remembrance
	of a thing that's gone.

53:51	Is that love?

53:55	Is love the pleasure of sex,

54:01	in which there is tenderness,
	kindliness, etc.,

54:06	is that love?

54:07	We are not saying
	it is or it is not.

54:10	We are questioning,

54:12	as you must question
	everything in life!

54:21	Doubt – everything.

54:28	But if you doubt everything
	you'll have nothing left.

54:35	Doubt must be kept on a leash,

54:38	as you keep a dog
	on a rope or a leash,

54:43	so doubt
	must be kept on a leash,

54:46	and you must know when to let it go
	and when to hold it back.

54:50	That's the art of doubt.

54:56	So we are doubting, questioning

55:00	everything that man
	has put together

55:03	by saying, this is love.

55:10	So we say, is love pleasure?

55:20	If it is,

55:22	then pleasure gives emphasis
	to the remembrance,

55:32	to past things,

55:33	brings about importance
	of the me:

55:40	my pleasure,
	my excitement, my remembrances.

55:47	So is that love?

55:51	And is love desire?

55:55	Ask these questions,

55:59	burn with these questions,

56:02	because you've got to find out,

56:06	because we have reduced love
	into pleasure,

56:14	which is a daily fact.

56:20	Is love desire?

56:25	So what is desire?

56:31	I desire a car,

56:34	I desire a house,

56:37	one desires prominence,
	power, position.

56:41	There are a dozen things
	one desires:

56:45	to be beautiful as you are,

56:47	to be as intelligent, as clever,
	as smart as you are,

56:52	desire.

56:56	And what is desire?

57:00	Does desire bring clarity?

57:06	Please question it with me.

57:09	The thing you call love,

57:12	and we are saying
	is that love based on desire,

57:19	desire to possess a woman,

57:21	to sleep with a woman,
	or sleep with a man,

57:23	desire to hold her, possess her,
	dominate her, control her,

57:30	she's mine, not yours.

57:36	And the pleasure
	derived in that possession,

57:41	in that dominance.

57:49	Man dominates the world,

57:51	and so there is the woman
	fighting the domination.

57:58	So what is the nature
	and the structure of desire?

58:06	Desire, not for something,

58:11	not for the house,
	for a good car,

58:15	or position, power,

58:16	be prominent in your little society,
	in your little pond.

58:22	So we have to find out
	what is desire.

58:26	We're not saying
	we shouldn't have desire.

58:30	That's what the churches
	throughout the world say,

58:33	the organised religions
	have said, suppress desire.

58:39	If you want to serve God
	you must be without desire.

58:49	And the priests
	have maintained that

58:55	but though they talk about
	being without desire

58:59	they are burning with desire,
	boiling with it.

59:03	They may not want
	worldly things,

59:04	they want to become the bishop,
	the archbishop, the pope,

59:08	climb the ladder
	of spiritual success.

59:18	So what is desire?

59:20	Does desire bring about clarity,

59:26	and therefore that clarity
	is skill in action.

59:41	In the field of desire
	does compassion flower?

59:48	You have to ask
	these questions.

59:51	So to find out
	the truth of the matter

59:57	you must examine
	what desire is,

59:59	not desire for the object,
	the objects are not important,

1:00:03	you can vary,

1:00:05	when you're a child
	you desire a toy,

1:00:08	as you grow older
	you desire something else.

1:00:12	So we are not discussing,

1:00:14	or talking over together
	the objects of desire,

1:00:18	but actually what is desire.

1:00:25	If it does not bring clarity,

1:00:30	and if desire is not the field
	in which there is the beauty

1:00:36	and the greatness of compassion,

1:00:40	then what place has desire?

1:00:46	So you must go into it
	and find out,

1:00:50	not according
	to any psychologist,

1:00:54	any preacher,

1:00:55	including that of the speaker,

1:01:00	but together, to find out.

1:01:04	We are insisting
	that we think together,

1:01:09	reason together,

1:01:11	find out together.

1:01:13	Not, I find and then you accept,
	or reject,

1:01:17	but together find out.

1:01:22	So what is desire?

1:01:28	Desire for a better society,

1:01:33	and the cultivation of that desire
	which becomes passion for an idea.

1:01:42	People are so committed to Communism,
	they are passionate about it,

1:01:50	or to any other form
	of ideological projection.

1:01:57	It becomes very important
	to go into this question

1:02:01	of what is desire,

1:02:04	not how to suppress it,

1:02:07	how to run away from it,

1:02:09	how to make it more beautiful,

1:02:14	but just what is desire?

1:02:16	How does it come about
	that human beings are caught in this?

1:02:24	One year you are a Christian,
	or for thirty years a Christian,

1:02:29	then you throw that out

1:02:30	and join some other label
	called Hindu,

1:02:34	or Buddhist, or whatever it is,
	or Zen.

1:02:42	In enquiring
	we must deal with facts,

1:02:51	not with opinions,

1:02:53	not with judgements,

1:02:56	then you have your opinion,

1:02:58	and the speaker,
	he has no opinion,

1:03:00	and so there is a battle,
	therefore there is no communication.

1:03:05	But we are going into facts,

1:03:09	not your fact or my fact,

1:03:12	but the fact that human beings
	have colossal desires,

1:03:19	absurd desires,
	illusory desires.

1:03:25	So what is desire?

1:03:29	How does it come?

1:03:36	Go into it, look at it,
	you have your own desires,

1:03:40	unfortunately or fortunately.

1:03:44	Desire to be good,
	you know.

1:03:48	How does that desire
	arise from you, in you?

1:03:57	You see a beautiful woman
	or a beautiful man

1:04:02	– see.

1:04:05	Perception,

1:04:08	the seeing,

1:04:13	then the contact,

1:04:17	then the sensation,

1:04:22	then that sensation
	is taken over by thought,

1:04:26	which becomes desire
	with its image.

1:04:31	Follow it yourself,
	you will see it.

1:04:36	You see a beautiful vase,

1:04:39	a beautiful sculpture

1:04:42	– I don't mean
	the modern sculpture, sorry.

1:04:47	Somebody may like that,
	but personally I don't like it –

1:04:51	you see a beautiful statue,

1:04:56	the ancient Egyptian
	or the Greek,

1:05:02	and you look at it.

1:05:07	As you look at it,

1:05:08	if they allow you to touch it,
	you touch it.

1:05:13	See the depth of that figure

1:05:17	as he sits on a chair,
	or cross-legged.

1:05:22	And then from that
	there is a sensation, isn't there?

1:05:26	What a marvellous thing.

1:05:30	And from that sensation
	the desire says,

1:05:34	I wish I had that in my room.

1:05:41	I wish I could look at it
	every day,

1:05:44	touch it every day.

1:05:46	And the pride of possession

1:05:48	to have such a marvellous thing
	like that.

1:05:54	That is desire, isn't it?

1:05:57	Seeing,

1:06:00	contact,

1:06:02	sensation,

1:06:05	then thought,
	using that sensation

1:06:09	to cultivate the desire
	to possess or not to possess.

1:06:16	This is obvious,
	it's not my explanation.

1:06:21	It is a factual explanation.

1:06:25	Now comes the difficulty:

1:06:46	realising that the religious people
	throughout the world have said,

1:06:56	don't look!

1:07:02	When a woman comes near you
	look at something else.

1:07:09	Think of her as your sister, mother,
	God, or whatever it is.

1:07:14	You laugh,
	you are born in this.

1:07:18	You are conditioned to this.

1:07:27	All the religious people have said,
	take vows of celibacy.

1:07:33	Don't look at a woman.

1:07:36	If you do look,
	treat her as your sister,

1:07:40	mother,
	whatever you like,

1:07:41	because you are
	in the service of God,

1:07:44	and you need
	all your energy to serve him.

1:07:49	In the service of God

1:07:50	you're going to have
	great tribulations,

1:07:54	therefore be prepared,
	don't waste your energy.

1:07:58	But the thing is boiling.

1:08:04	So we are trying to understand
	that which is boiling.

1:08:10	Not to look at a woman or a man,

1:08:12	but that which is desire
	that is constantly battling,

1:08:17	wants to fulfil,
	wants to complete itself.

1:08:22	So we said,
	desire is the movement of

1:08:28	parception, seeing, contact,
	sensation,

1:08:35	thought as desire
	with its image.

1:08:45	We are saying,

1:08:47	see, touch, sensation,
	that's normal, healthy, right ?

1:08:56	End it there!

1:08:59	Don't let thought
	come and say, yes,

1:09:03	take it over
	and make it into a desire.

1:09:08	Understand this,
	then you will see.

1:09:11	Then you'll never suppress,
	there'll be no suppression of desire.

1:09:17	That is,

1:09:20	you see a beautiful house,

1:09:23	well proportioned,
	lovely windows,

1:09:28	beautiful garden,
	well kept,

1:09:31	with a roof
	that melts into the sky,

1:09:37	walls that are thick,
	and, you know,

1:09:41	part of the earth.

1:09:43	You look at it,
	there is sensation.

1:09:47	You touch it,
	you may not actually touch it,

1:09:50	you touch it with your eyes,

1:09:53	then you smell the air,
	the herb, the newly cut grass.

1:10:02	Can't you end it there?

1:10:09	Why does sensation
	become desire?

1:10:14	You are following this,
	am I making it clear?

1:10:18	When there is perception,
	contact, sensation,

1:10:26	it is natural, it's beautiful

1:10:29	to see a lovely thing,
	or an ugly thing.

1:10:36	To end it there,
	say, it's a beautiful house.

1:10:43	Then there is no registration
	as thought which says,

1:10:48	I wish I had that house,

1:10:52	which is the desire
	and the continuation of desire.

1:10:56	You can do this so easily!

1:11:01	And I mean it, easily,

1:11:03	if you understand
	the nature of desire.

1:11:12	So we're asking:

1:11:16	is pleasure love?

1:11:20	Is remembrance love?

1:11:25	Is desire love?

1:11:29	So pleasure,
	remembrance, desire,

1:11:33	are the movement of thought.

1:11:37	Therefore one asks:

1:11:40	does thought cultivate love?

1:11:44	Is thought love?

1:11:49	Am I making this clear?

1:11:51	Please, come on.

1:11:52	A: Yes.

1:11:55	K: So find out.

1:12:01	If it is not pleasure,

1:12:04	because pleasure has its place,

1:12:07	it is not desire,

1:12:09	it is not remembrance
	though they have their places,

1:12:13	then what is love?

1:12:19	Is love jealousy?

1:12:24	Is love a sense of possession?

1:12:29	My wife,
	my husband, my girl,

1:12:35	possession?

1:12:42	Has love within it fear?

1:12:49	Ask these questions, find out.

1:12:52	Therefore if it is
	none of these things

1:12:56	– none of these things! –

1:12:59	entirely wiping away
	all these things,

1:13:02	putting all these
	in the right place,

1:13:05	then love is

1:13:07	you understand,
	then love is!

1:13:21	We are saying

1:13:28	that through the negation
	the positive is.

1:13:38	Through negation.

1:13:40	That is,

1:13:44	is pleasure love?

1:13:46	And we examined pleasure

1:13:50	and we see
	it's not quite that,

1:13:53	though pleasure has its place,
	it's not that, right?

1:13:57	So you negate that.

1:13:59	You say it is not remembrance,
	though remembrances are necessary.

1:14:05	So we put remembrance
	in its right place,

1:14:08	therefore you have negated
	remembrance as not being love.

1:14:12	You have negated desire,
	though desire has its certain place.

1:14:17	Therefore you say,
	through negation the positive is.

1:14:26	But we, on the contrary,
	we posit the positive

1:14:35	and then get caught
	in the negative.

1:14:41	That is,
	one must begin with doubt,

1:14:46	completely doubting,

1:14:49	then you end up with certainty.

1:14:52	But if you start with certainty,
	as all of you do,

1:14:56	then you end up in
	uncertainty and chaos.

1:15:03	So, in negation
	the positive is born.

1:15:13	I've finished.

1:15:18	I've finished for this morning.

1:15:22	We'll continue next Tuesday.