Krishnamurti Subtitles

Can we together create a good society?

Saanen - 10 July 1979

Public Talk 2

0:57 Krishnamurti: May we continue
1:00 with what we were talking about
on Sunday morning?
1:05 Will that be all right?
1:17 I wonder
if you have thought any more
1:20 about what we were talking
on Sunday morning.
1:30 Whether you have gone into it
deeply by yourselves
1:37 and have come to a certain point,
1:42 beyond perhaps which
you may not be able to go,
1:48 and if so,
we could go into it much further.
1:54 What we were saying
on Sunday morning
1:58 was that we must have the capacity
to think together.
2:09 The capacity comes
naturally and inevitably
2:20 if one sees the importance
2:24 and the necessity,
in a corrupting world,
2:33 that to think together
does not imply
2:39 agreement or disagreement,
2:43 but putting aside
one’s own particular point of view,
2:53 one’s own particular prejudice,
2:58 opinion, judgement,
3:05 and having the capacity thus
to think together.
3:16 Because when we think together,
3:24 there is no division,
3:28 you are not thinking separately
from the speaker.
3:35 Sorry, I’ve got slight hay fever.
3:39 Don’t give me medicines.
3:54 If we are able to think together,
4:03 the division between you and another
comes to an end.
4:07 There is only thinking,
4:11 not your way of thinking
4:14 or another way of thinking,
4:17 just the capacity to think together.
4:27 But that is not possible
4:29 if you don’t put aside
your own particular conclusions,
4:35 your own vanity,
4:38 your own personal demands,
4:41 otherwise there is
no coming together.
4:46 The word ‘together’
means walking together,
4:51 being together all the time,
4:53 not you walk ahead
and the other walks behind,
4:58 but walking together means
5:01 we are both going
along the same way,
5:06 not thinking different things,
5:09 observing the same thing,
5:12 not translating what you observed
5:14 in your own particular
inclination or prejudice,
5:20 but observing together, listening
together, walking together.
5:31 I wonder if you realise –
5:33 when that takes place, what happens
between two human beings?
5:45 There is great demand,
a great urge
5:49 in this present permissive society
5:53 that each one of us
must fulfil,
5:57 sexually, emotionally,
and so on –
6:03 the desire to fulfil.
6:07 And with it goes naturally
the whole problem of frustration.
6:15 Please, listen carefully
to what I am pointing out.
6:18 Don’t accept or deny
what we are talking about,
6:22 but we are thinking together,
and I mean thinking together.
6:33 When one is seeking
fulfilment in another
6:39 or desiring to be and become
and therefore act,
6:47 which is a form of fulfilment,
6:50 then in that movement
there is frustration,
6:54 all kinds of neurotic ideas,
neurosis, and so on, so on.
7:03 But when we think together,
7:08 that is, you have dropped
your particular opinion,
7:12 judgement, and so on,
7:14 and the other has
also dropped his,
7:17 there is no division
7:19 and therefore there is
no sense of fulfilment
7:23 – I wonder if you get this –
7:26 and therefore
no sense of frustration.
7:32 Please,
this is not a verbal conclusion,
7:38 an idealistic concept,
something to be achieved,
7:47 but the realisation
of the actual fact
7:55 that as long as we are not thinking
together about everything
8:04 – politics, religion, economics,
personal relationships, and so on –
8:09 thinking together,
8:11 there must be division,
8:14 and out of that division
there arises the desire to fulfil,
8:20 and inevitable sequence of that
is frustration
8:27 with all its neurosis
and all the inevitable reactions.
8:36 When we think together,
all that comes to an end.
8:45 I wonder
if you are following this.
8:54 If one may ask,
you have, perhaps some of you,
9:01 listened to Sunday morning’s talk
9:08 and have you inwardly dropped
your personal opinion,
9:16 your conclusion, your experience?
9:22 Or you hold on to them,
consciously or unconsciously,
9:30 and make an effort
to think together?
9:35 And of course,
that is rather childish,
9:39 which only maintains
a certain verbal communication,
9:45 but in actuality
there is division
9:49 and therefore there is conflict.
9:53 When we think together,
conflict comes to an end.
9:58 I wonder if you see this?
10:01 Please, you must get this.
10:10 Because we human beings
for millennia upon millennia
10:15 have lived with conflict
10:18 – struggle, strife of various kinds:
10:24 physical, psychological, emotional,
10:28 exploiting each other –
10:32 the whole human relationship
is based on that.
10:41 And in thinking together,
10:44 relationship undergoes
a fundamental change,
10:50 because there is no division.
10:54 If you are ambitious and
another is not ambitious,
10:58 there is division.
11:01 If you believe in God or in Jesus
or Krishna, whatever it is,
11:08 and the other doesn’t,
11:09 there is division
and therefore there is conflict.
11:11 You may tolerate each other,
that is what is happening now,
11:17 but division exists
– nationalism, and so on.
11:23 So if we could
during these talks,
11:28 – I don’t know how many of them,
I believe ten or so –
11:30 if we could,
a group of us,
11:34 all of us if we can,
at least a few of us,
11:40 apply our minds
11:44 to find out if we can
absolutely think together.
11:54 Therefore when we do that,
11:57 the relationship between us
completely undergoes a change.
12:02 Right?
I wonder if you see this?
12:09 And also we were saying on Sunday,
12:13 psychologically thought
has accepted
12:25 the progressive
evolutionary process,
12:31 and therefore it is always
trying to become something,
12:35 or be something.
12:38 And we talked about time,
12:42 if there is
12:44 – please listen,
play with it –
12:50 if there is psychological time
at all tomorrow,
12:55 if there is psychologically
the future.
13:02 If there is not,
13:07 then what is the relationship
between two human beings
13:11 who have no future?
13:16 You understand?
You are following my question?
13:20 Not my question,
it is your question.
13:25 You may not have put it to yourself,
but it is being put forward.
13:30 So you have to look at it.
13:39 We have, throughout the centuries,
13:45 religiously, politically,
and in different ways,
13:51 have accepted
this idea of gradualness.
13:57 Right?
That is obvious.
14:00 Gradually I will become perfect,
14:03 gradually I will be
less this and more that.
14:09 In this gradational
conclusion and evolution,
14:16 measurement has become important.
14:20 Naturally.
You follow all this?
14:26 That is, measurement
14:28 – what one was, what one is
and what one will be –
14:34 which is a measurement.
14:37 Measurement is time,
14:46 and we are questioning,
questioning together,
14:50 if there is
psychological time at all.
14:57 There is chronological time,
15:00 because we are going to meet
if you want to,
15:03 the day after tomorrow morning
– that is obvious.
15:10 If you want to go and play golf or
go to the cinema or whatever it is,
15:13 there is the day after tomorrow.
15:16 But psychologically, inwardly,
is there time?
15:26 Or thought has invented time,
15:33 because it is too lazy, indolent
15:38 and also because
it doesn’t know
15:41 how to deal
with what is actually happening.
15:46 Therefore it says: give me time.
15:52 One does not know
how to be free of envy,
15:57 but I’ll think about it,
I’ll work at it
16:01 and gradually get rid of it
– if you want.
16:05 But if you like to keep it,
that’s all right.
16:09 So this has been
our conditioning.
16:14 Right?
16:16 You are following this?
16:19 Not verbally, please,
watch it in your own self.
16:24 This has been your conditioning,
16:27 and somebody comes along
like the speaker
16:30 and says, ‘Is this so?’
16:36 You have accepted it,
16:38 this has been the tradition,
educated tradition,
16:44 not a superstition,
16:46 because all people have –
16:48 scientists and others have talked
about the ascent of man
16:53 through accumulation of knowledge,
which is time, and so on
16:58 – you have accepted it.
17:00 And the speaker
comes along and says,
17:03 ‘Look, you may be all wrong,
question it’.
17:13 So he says, perhaps there is
no psychologically tomorrow.
17:20 You understand it?
17:22 No, see the importance
of this question.
17:25 What happens to you
17:27 if you put that question
very seriously,
17:32 not as an idea,
but as an actuality?
17:39 Actuality means that
which is happening now.
17:45 Right?
17:47 If you put that question
to yourself,
17:50 then what is the quality of the mind
17:54 that does not think of tomorrow
17:59 You follow?
You have got my question?
18:05 Right?
18:06 What happens if there is
no future psychologically
18:14 – there is a future:
18:16 you have to go and have your lunch,
18:19 you have to sleep,
you have to do this and that
18:22 – but psychologically,
if there is no future,
18:25 what is your relationship
with another?
18:30 You have got this?
You have understood this?
18:36 Have you solved this question
which was put forward yesterday?
18:43 What is your relationship
with your wife or girlfriend,
18:47 or with your... etc.,
18:50 if there is no tomorrow?
18:59 If you have tomorrow,
19:07 then you create the image,
19:11 you pursue that image
about her or him,
19:16 you have the memory cultivated
in relation to that person,
19:22 and you act according
to that memory, to that experience.
19:27 You pursue that.
19:30 Right?
19:33 So, when there is
psychologically a future,
19:41 then it becomes mechanistic.
19:46 You follow
what I mean by mechanistic
19:47 – routine, repetition,
acting on remembrance.
19:59 Now, if there is no
psychologically tomorrow,
20:05 what has taken place
in your relationship?
20:09 In your relationship,
not as an idea,
20:12 in your actual relationship
to your wife, to your husband,
20:17 to your friend,
to your boy, to your girl,
20:19 what actually takes place?
20:22 You understand this?
20:32 Are you interested in this?
20:40 Which means you have
not only investigated the concept,
20:46 the conditioning
of psychological future
20:52 and have understood
the whole significance of it,
20:56 rationally, sanely, logically,
20:59 and said,
‘That may not be’.
21:04 So you have hesitantly moved away
from your conditioning.
21:11 And when you put this question,
your mind is free to observe,
21:19 is no longer tethered
to your conditioning
21:25 that there is a future.
21:27 You have got it?
21:32 What is your relationship
to another
21:36 when tomorrow psychologically
is not there?
21:58 Perhaps we could approach –
22:00 I don’t want to answer
this question,
22:03 we’ll find out for ourselves
as we go along.
22:07 I know you are waiting
for me to answer it,
22:10 which would be
22:11 – there is no point, it would
become verbal, rather silly.
22:18 But if you could pursue that thing
in a different direction,
22:25 perhaps we will catch
the inward significance
22:29 and the beauty and the truth of it.
22:42 The ancient Hindus and the Greeks
22:52 formulated a concept
of a good society.
23:00 Don’t get bored with this.
23:08 They said a good society
is this, this, this.
23:17 The Greeks said a good society
is justice, and so on, so on.
23:25 The ancient Hindus said
a good society is only possible
23:32 if there are a group of people
who have renounced the world
23:37 – please, careful, I am not
asking you to do it, anything,
23:41 I am pointing out –
23:45 who do not own property,
23:52 who are outside society,
23:57 and being outside society,
24:00 they are responsible
to the activities of the society.
24:05 You follow?
24:10 Not that they withdraw,
24:12 but being outside society,
24:17 they are morally incorruptible,
24:23 because they didn’t own property
of any kind.
24:51 And they were morally,
ethically, religiously clear.
25:04 They would not kill,
and so on, so on.
25:08 And for a certain time, probably,
that existed.
25:13 Then it, like everything else,
25:16 it degenerated into what
the world knows as a Brahmin.
25:23 The Greeks had the same idea:
25:27 that a good society
must exist in the world.
25:34 And it was an idealistic,
formulated, ideological society.
25:46 Ideas – you understand? –
25:53 and according to them,
they formulated very carefully,
26:00 the Aristotelian, and so on,
26:05 but never existed.
26:11 Now we are saying
– please, listen –
26:15 can we bring about
a good society,
26:19 not ideologically, not as a utopia,
26:25 as something to be done,
26:30 but a society, which means
26:34 a relationship between two people
is society.
26:38 You are following all this?
26:41 Can we as a group
create such a good society?
26:46 Now wait a minute.
26:48 The Greeks formulated, the Hindus
formulated and probably the Chinese,
26:54 but we are not
formulating anything.
26:59 We are not saying the ideal
27:03 – society must be this, this, this.
27:07 We are not saying that
27:10 because that becomes a utopia,
an ideal to be pursued
27:15 – you are following all this? –
something to be done.
27:23 We are talking about a good society
27:31 which can only come into being
27:35 when you as a human being,
representative of all mankind
27:44 – I’m coming to that,
hold on to it –
27:49 are responsible
to another human being.
27:57 When we say
you are the whole of mankind,
28:10 psychologically you are.
28:14 Right?
28:16 You may have
a different shape of head,
28:21 lighter skin or darker skin,
28:26 better food –
therefore you are taller,
28:31 in a temperate climate,
28:34 your name may be different,
28:36 but psychologically
we live at the same level
28:44 – sorrow, pain,
anxiety, frustration,
28:50 a sense of hopeless loneliness,
great sorrow. You follow?
28:56 This exists right through the world.
29:03 This is a fact,
29:05 it is not an idea which you accept.
29:10 If you go to India,
29:13 you see the same phenomena
there as here.
29:17 They are darker people,
over-populated, poverty,
29:24 but psychologically
they are anxious,
29:27 insecure, confused, miserable,
29:30 worship something
which they imagine,
29:34 just like here.
29:36 So there is great similarity.
29:43 And psychologically
it is the same movement,
29:48 varied, modified,
29:51 but the source of this movement is
the same for all mankind – right?
29:56 You see this?
29:59 Not as an idea but as an actuality,
that is, what is happening.
30:07 Right?
30:10 So you are the rest of mankind.
30:24 If you see that,
30:27 you won’t give such
tremendous importance to yourself,
30:34 your personal anxieties,
your personal fulfilment,
30:40 you know, all the self-centred
egotistic problems,
30:44 because you are like everybody else.
30:50 But you have to solve it.
30:56 Right?
30:59 So, we are saying
31:08 – I am getting rather tired,
are you? –
31:14 we are saying a good society
can come into being immediately,
31:25 not something to be achieved
in the future.
31:32 That good society
can come into being only
31:36 when we think together,
31:39 which means no division
between you and another.
31:45 Then our whole conduct changes.
Right, do you see that?
31:52 Then one does not
exploit the other,
31:57 either sexually or in various
psychological subtle ways.
32:07 Right?
At least verbally follow this.
32:14 But verbally means nothing,
32:17 like following empty air,
32:23 holding empty ashes
in your empty hand.
32:31 So, we are saying a good society,
32:36 which must exist
in this terrible world,
32:43 in this murderous world,
32:47 immoral society,
32:51 if a group of us
can think together,
33:01 therefore I asked:
33:03 what is the relationship
of you to another
33:12 if there is no
psychological future?
33:18 You see, you understand
what has happened?
33:24 Do you…
33:30 What has happened to a mind
– please, listen –
33:33 what has happened to a mind
33:40 that has been accustomed,
trained, educated, conditioned
33:46 to accept the whole
pattern of a life
33:52 which is based on the future?
33:59 That has been your way of life.
34:07 In that is involved the constant
effort to become, to achieve –
34:14 competition, comparison,
34:19 imitation, the struggle.
34:27 If intelligently you don’t accept
that way of living,
34:35 which means
34:36 that you do not accept in your
relationship with another future,
34:45 then what takes place in your mind,
what has happened to your mind?
35:09 This is an important question
if you can solve it for yourself
35:16 – not solve it.
35:39 If your mind has that quality
35:44 that is not acting
– please, listen –
35:48 from an ideological point of view,
35:53 having an ideal
and acting according to that ideal,
35:57 which means division
36:00 therefore no ideals whatever,
36:14 and therefore no attempt
to achieve something
36:19 other than understand
what is actually happening.
36:25 Have you understood this?
36:34 Are you all asleep?
36:36 Q: No.
36:46 K: You come and tell me
that there is no tomorrow.
36:54 I listen very carefully
to what you say
36:59 because perhaps you have something,
37:05 a way of living
in which there is no conflict.
37:13 You come and tell me that.
37:19 First, I ask myself:
am I listening to you?
37:28 Am I actually absorbing
what you are saying?
37:33 Or am I translating
what you’re saying
37:38 into an idea and accepting the idea
37:43 – follow it carefully! –
37:46 and rejecting or accepting that idea
37:51 and then say – how am I to live
according to that idea?
37:57 You follow?
37:58 That is what you are all doing.
38:04 Whereas the man says:
don’t do that, but just listen.
38:12 Listen to the fact
that you have lived this way,
38:17 see all the consequences
of living that way,
38:21 what are the implications,
logically, step by step.
38:26 You have lived that way
38:28 and therefore you have become,
38:32 your mind has become
completely mechanistic
38:36 – routine, repeat,
repetition, following.
38:42 If you see that very carefully,
he says to me,
38:47 find out for yourself
38:53 what happens if you do not think
in terms of the future.
39:00 What happens to you
in your relationship with another?
39:07 With the other
is equally thinking with you.
39:14 You understand?
39:15 He also says,
‘Yes, I see that’.
39:18 So let both of us think together.
39:21 I drop my opinions,
drop my prejudices, so on,
39:25 so we are together thinking.
39:28 Do you follow?
39:29 Then what happens?
39:37 Because we have…
39:44 all of us want, desire,
long for a good society
39:51 where we don’t hurt each other,
kill each other, maim each other,
39:55 go to war against each other,
39:59 live in perpetual insecurity,
40:05 We all want a society
of a different kind.
40:15 Some have said
– please, listen –
40:18 some have said you can have
such a good society
40:22 if you alter the circumstances,
the environment.
40:28 The Communists, the Socialists,
all the rest of the world,
40:33 says change all that through law,
democratically if you can,
40:39 if you cannot – totalitarian –
suppress, conform, force,
40:45 but change the environment.
40:51 They have tried it
in ten different ways
40:54 – that has never happened.
40:56 Man has not changed.
41:01 Either as a Christian human being,
or a Hindu,
41:04 he has not changed radically.
41:10 Why?
41:13 Is it an economic reason?
41:16 Is it a matter of belief?
41:19 You believe in Jesus,
another doesn’t.
41:23 Why?
41:27 Why has there been
in the world
41:34 thousands and thousands of years
this constant division?
41:41 The Egyptians, the Greeks,
the Romans, the Persians,
41:45 you know, the whole division
– why?
41:49 Is it because
41:51 no two human beings
have ever found out
41:55 how to think together?
41:58 You understand my point?
42:06 You and I can’t think together.
42:10 I want to.
42:12 The speaker says, ‘For god’s sake,
let’s think together
42:16 because we will create
a different world altogether’.
42:22 But you say, ‘Sorry,
42:24 I want my opinions,
I like my opinions,
42:28 I cannot let go
my experiences, my pleasures’.
42:36 So it keeps that division going.
42:45 Now we are saying:
42:48 can you put aside all your stupid,
you know, worthless things
42:56 – opinions, experiences;
they are dead, gone, finished,
43:02 and say, ‘Let’s think together’.
43:05 So our minds, not your mind
is different from mine,
43:11 there is only one mind
when we are together
43:14 – you understand this? –
43:19 then what is the relationship
of that mind
43:24 to another mind in daily life?
43:31 Go on, sirs.
43:35 Q: Is that
a rhetorical question, sir?
43:39 Because if not I would like to reply
43:44 but I don’t want
to interrupt your talk.
43:49 K: I can’t hear, sir
– somebody, have you heard?
43:54 Q: He says,
is it a rhetorical question.
43:56 K: No, it is not
a rhetorical question.
43:59 Q: Can you say you want to get
an answer from the audience,
44:02 not from yourself?
44:04 K: That is why I am waiting, sir.
Q: I am giving you one now, sir.
44:07 K: Oh, no, not one answer.
44:09 Q: I can only give you my answer.
I can’t answer for anybody else?
44:12 K: Ah! Then we are not
thinking together.
44:18 No, no,
that is the whole point, sir.
44:21 Please, forgive me.
44:24 There is no your point of view
and my point of view.
44:27 Q: I never said point of view, sir.
44:32 K: Your way of expressing it.
44:35 Q: No, sir,
what I wanted to say was just this:
44:38 you said, if there was
no psychological time,
44:41 what is your relationship
with another?
44:44 My answer to that is:
44:46 wait till Thursday
and I can tell you
44:49 because right now
I cannot tell you.
44:51 I have quarrelled with my wife
for twenty years.
44:54 K: So, are you saying, sir,
that I cannot tell you about it now.
45:02 I have done this
for twenty years,
45:05 I cannot tell you now
but perhaps later on in the future?
45:09 Q: On Thursday, sir.
45:12 In the past, I have listened to you
45:14 in the way
that is not listening at all.
45:17 Right now I feel maybe
I am on your wavelength,
45:21 but I need a little bit of time
to experiment with this.
45:25 I cannot give you the answer
45:27 and tell you what is
my relationship with another
45:30 when I have not had
the opportunity to observe
45:33 what is happening in daily life.
45:36 Sitting here...
K: That is what I am saying, sir.
45:38 Yes, sir, I have understood
your question.
45:40 I haven’t had the opportunity
to put this question to myself,
45:43 I must have time
and then I will answer you.
45:46 I say you are off.
45:49 I say you are then not meeting.
45:52 I love you.
46:03 And what happens to such a mind
that says, I have no division?
46:10 Now, not I will think it over,
I will work at it – then you are...
46:19 Q: It’s open.
46:24 K: No, you are not
meeting my point, sir.
46:27 Q: Well, you cannot possibly
know what happens.
46:30 K: Comment, madame?
46:31 Q: I think,
if you are thinking together,
46:34 you can’t know what happens.
46:41 K: Do you know what your
relationship is with another now?
46:46 Q: No.
46:51 K: You don’t know what your
relationship with another is now,
46:54 with your wife, your friend,
your girl or boy,
46:57 do you know what it is now?
47:00 Q: No.
47:02 K: You don’t know?
47:06 Q: We know but...
47:10 K: I am asking you.
So you know?
47:12 Q: Of course.
47:13 Q: I don’t know.
47:19 K: The lady says
she doesn’t know.
47:24 Will your boyfriend and husband
accept that?
47:36 You are playing games.
47:44 Let’s put the question
47:50 What shall we do together
47:54 to bring about
a change in the world?
48:02 We all say change is necessary.
48:06 We see things are degenerating,
48:08 you know what is happening
in the world,
48:10 terrible things are happening
in the world.
48:15 And what shall we do together
– please, listen – to change this?
48:21 Q: We have to change ourselves.
K: No, wait, wait.
48:22 I am coming to that.
48:24 Don’t say change ourselves.
You have had 50 years.
48:29 Q: 52.
K: 52!
48:43 You have had 52 years,
48:45 why in the name of heavens
haven’t you changed?
48:51 So it means you are
accepting the future.
48:56 Something will happen
to make you change.
49:01 My question then, ask, sir:
49:03 what shall we do together?
– please, listen.
49:08 Though you have listened
to the speaker for 52 years
49:12 or 10 years or 5 years,
49:14 what shall we do together
to bring about a new society?
49:28 The Catholics
at one time in history,
49:31 they were terribly united.
49:35 Anybody who disagreed
49:36 were tortured, inquisitioned, burnt.
49:42 But for a time they held it,
49:45 because they had the same belief,
49:47 same –
you know, all the rest of it.
49:51 Now all that is gone
– nobody believes in anything.
49:58 And we see the society as it is.
50:02 What shall we do together?
50:09 When one is put that question,
50:11 each one has different plans
– right?
50:15 different ideas, different concepts:
do this, don’t do that,
50:19 we must all join together
to elect a new president,
50:22 a new politician – you follow?
50:41 So I am asking:
will a belief bring us together?
50:48 Right?
50:49 Q: No.
K: It can’t. Wait.
50:53 Will authority bring us together?
Q: No.
51:03 K: I promise you a reward.
Q: No.
51:09 K: You will reach Nirvana
if you do this.
51:14 Q: No.
51:16 K: Or if you don’t do this,
you will go to hell.
51:20 Reward and punishment,
on which we have lived.
51:27 So what will bring us together?
51:32 Belief won’t,
51:35 authority of any kind is rejected,
51:41 the reward by another
as a means for you to change
51:48 is also rejected.
51:50 And if you say you are going to be
punished in heaven for not obeying,
51:54 you say, ‘Go away, don’t be silly’,
and you pass him.
52:00 So what will make us come together?
52:03 Q: Try to listen.
52:12 K: But you won’t listen
if you are prejudiced.
52:18 Right?
52:20 So will you drop your prejudice?
52:23 We come back to the same thing.
52:27 Will you drop
your personal desire
52:29 for some extraordinary evolutionary
utopia, enlightenment?
52:37 Drop your idea
of what meditation must be?
52:43 Can you let go all that?
52:50 And will it take another 52 years,
52:55 you say, ‘Yes,
at the end of it, I am dying,
52:57 but I hope I will give it up’.
53:01 You follow?
53:03 So what will bring us together?
You put that question.
53:10 Q: We have not asked,
I don’t know why.
53:13 K: Only when we are able
to think together.
53:16 Right, sir?
53:20 When you and I
see the same thing.
53:26 Not you see the thing differently
and I see it differently.
53:31 When both of us see something
actually happening as it is,
53:38 then we can both look at it.
53:42 But if you say
that is not happening,
53:44 only it is imagination,
or it is this, that or the other
53:48 – you follow what I am saying?
53:51 So what will make us come together?
54:00 I am not talking sexually,
54:03 in this permissive world that is
the most silly obvious thing,
54:10 and we think
that is being together.
54:22 Let’s put the question differently:
54:30 if there is no tomorrow
psychologically, the future,
54:38 what is my action towards another?
54:47 The future implies no ideals,
and no past either.
54:56 You understand this?
54:59 If the future you deny
55:02 you also must deny the past.
55:06 I don’t know if you follow this?
55:12 Gosh!
55:18 Will you let your past go?
55:26 Your hurts, the wounds
that you have received,
55:33 the unfulfilled desires,
the anxieties
55:41 – which is the past.
55:46 Psychologically,
if there is no future,
55:51 it implies psychologically
there is no past.
55:55 I wonder if you see this!
55:58 You can’t have one
and reject the other,
56:03 they are the same movement.
56:08 And that is our difficulty.
56:14 Our difficulty is to let go,
56:18 either the past or the future,
56:23 because we are frightened.
56:29 I won’t go into that now,
but look at it, what we are doing.
56:32 We want to change the world.
56:35 It is necessary
for our grandchildren.
56:38 You know, sir, if you love somebody
56:40 with your heart, with your blood
with your whole being,
56:43 love somebody,
56:47 and you have a small child
whom you love,
56:51 do you want him
to enter into this world?
56:56 So what shall we do?
56:59 But you are not
interested in this.
57:03 Q: But do you think it is really
possible to do it totally?
57:06 Is someone that you know
that has done it?
57:11 K: Is this possible to do it
totally, the gentleman asks,
57:15 who has heard me 52 years.
57:18 And do you know anybody
who has done this.
57:28 It would be impudent on my part
– please, listen –
57:32 impudent, impolite, incorrect,
57:36 to say I know somebody.
57:42 What is important is:
are you now?
57:47 Not do you know somebody.
57:53 That is escaping from yourself
57:57 when you say,
‘Well show me somebody, a result’.
58:02 The speaker is not
interested in results.
58:07 If he is,
then he will be disappointed,
58:11 he will be exploiting, he will enter
into quite a different world.
58:17 So what shall we do together?
58:22 You see,
58:25 if you understood
that word ‘together’.
58:35 You know,
when you hold your hand with another
58:41 whom you like,
58:44 you may be holding hands and
each person thinking differently.
58:50 Right?
58:54 But they are not together.
59:00 Together means
having the same quality of mind.
59:08 When they love each other, it is
the same quality. You understand?
59:11 To love somebody so completely
59:14 – oh, you don’t...
59:18 In that there is no future,
is there?
59:20 You don’t say,
‘I will love you tomorrow’.
59:32 So what shall we do
59:35 to bring about a feeling
59:42 that we are not separate,
we are together,
59:50 the feeling, quality,
the feeling of it – you understand?
1:00:06 It is quite phenomenal
1:00:09 that this gentleman
has heard me 52 years,
1:00:13 another gentleman over there
for 20 years,
1:00:19 and some of you have heard me
for 10, 5, or for the first time
1:00:31 – what will make you change?
1:00:43 Being hit on the head?
1:00:51 Offering you a reward?
1:00:54 What will make you change
so that you say, ‘Look,
1:00:57 it is the greatest importance
in life to be together’?
1:01:23 Q: Letting go of fear.
1:01:26 K: No fear.
1:01:30 Is that it?
1:01:33 Or is it – please, listen –
1:01:35 or is it
1:01:40 we think we are secure
in our separateness?
1:01:51 Q: Yes, sir.
1:01:52 Q: It must start...
1:01:54 K: Just listen, madame,
to what I have said.
1:02:01 Each one of us thinks,
1:02:03 because we have a particular name,
1:02:07 a form, a job,
a bank account,
1:02:11 belong to a particular nation,
particular group,
1:02:15 we are safe, secure.
1:02:23 And I say: are you secure?
1:02:28 Obviously you are not.
1:02:36 So you follow?
1:02:37 You want to be secure completely
in your isolation,
1:02:44 and the moment you are isolated
you cannot be secure.
1:02:51 That is what each nation is saying.
1:02:56 We must be secure,
we must build up arms,
1:03:03 we must protect ourselves
against you.
1:03:07 So each human being
wants to be secure in his isolation.
1:03:14 Oh, for god’s sake!
1:03:19 And when you are isolated,
you can never be secure.
1:03:34 Isn’t that a fact?
Q: Yes.
1:03:37 K: Therefore, if it is a fact,
don’t be isolated.
1:03:45 You see, you won’t accept the fact
and say it is so,
1:03:50 and yet you keep to the fact,
hold on.
1:03:56 It is a hopeless generation,
is that it?
1:04:00 No, sir.
1:04:05 So we are pointing out –
there is complete total security
1:04:11 when we are together.
1:04:15 You understand?
1:04:16 When we are thinking together.
1:04:28 And only out of that
can come a good society,
1:04:35 which is righteous, which is moral,
1:04:42 which will have peace
– you know.
1:04:45 In that there is security,
not in what you have now.
1:04:57 Basta.
1:04:59 We will meet the day after tomorrow,
I believe, don’t we?