Krishnamurti Subtitles

The relationship of health to freedom

Saanen - 10 July 1984

Public Talk 2



0:20 May we go on
where we left off
  
0:24 the day before yesterday morning?
 
0:31 We were talking about time:
 
0:38 time as the past,
if I may briefly repeat,
  
0:45 time as the past,
time as the future,
  
0:52 time now, at this second.
 
0:59 We were saying also that all time,
 
1:05 the past, the present and the future
 
1:09 is contained in the now.
 
1:14 We went into it fairly thoroughly,
 
1:18 that the future is the present,
 
1:25 because what we are now,
 
1:32 our behaviour, our vulgarity,
 
1:37 our - what? -
 
1:43 our cruelty, bestiality,
 
1:47 terror, and all the rest of it,
 
1:50 what we are now, violent,
 
1:54 tomorrow will also be violent
 
1:58 if there is
no fundamental change now.
  
2:04 So the future is contained
in the present.
  
2:11 The future, though modified,
is still violence.
  
2:20 So please, as we pointed out
yesterday, in greater detail,
  
2:27 all time is in the present,
is in the now.
  
2:34 If one realises the truth of that
 
2:38 it has tremendous significance.
 
2:41 I am using the word 'tremendous'
purposely, without exaggeration.
  
2:48 It has a tremendous effect
 
2:51 in our behaviour,
in our relationship,
  
3:00 in what we are actually doing
every minute of the day.
  
3:08 It has great significance.
 
3:13 If one captures that,
the truth of it,
  
3:17 not the mere verbal expression,
 
3:21 the intellectual,
logical explanation, description,
  
3:27 but the substance of it,
the quality of it,
  
3:31 the depth of it, the truth of it,
 
3:34 then that perfume
of that which is true
  
3:41 affects the whole of our existence.
 
3:48 We would like this morning
also in relation to time
  
3:54 to enquire together,
I mean together,
  
3:58 not I explain,
you just accept,
  
4:02 or you deny or agree,
 
4:06 but together investigate closely,
 
4:11 both intellectually, logically,
sanely, rationally,
  
4:18 and also to go beyond it.
 
4:23 Because logic, rationality
has its own limitation
  
4:29 because it is still
within the field of thought.
  
4:35 We went into that,
we'll go into it again today.
  
4:40 So if we capture
the significance of time
  
4:46 then we should also enquire
into what is freedom,
  
4:54 what is health
 
4:57 and what is energy?
Right?
  
5:02 Freedom, health
 
5:09 and the quality of energy
 
5:13 that comes
when one captures or sees,
  
5:18 perceives the truth
of all time contained in the now.
  
5:27 Right?
 
5:29 What is freedom?
 
5:36 All human beings throughout the ages
 
5:39 have sought some kind of freedom,
 
5:42 historically, religiously and so on.
 
5:51 And freedom is translated now
as doing exactly what one wants,
  
6:00 which you are all doing, obviously.
 
6:03 Choice - one can choose to go
from one place to another place,
  
6:11 from one job to another job,
 
6:14 unlike the totalitarian states
 
6:17 where there is total dictatorship
and everything is controlled.
  
6:25 Even your thinking, feeling
is moulded according to a pattern.
  
6:31 So there is a denial in
the totalitarian states of freedom,
  
6:36 therefore the totalitarian states
are retrogressive.
  
6:42 You understand?
 
6:43 Going back, not moving.
 
6:48 So we must enquire
into what is freedom?
  
6:53 Is freedom choice?
 
6:57 To choose between two cars,
between two materials,
  
7:06 to go where you want,
 
7:09 to fulfil yourself at the expense
of everybody else - right?
  
7:15 I hope you are following all this.
 
7:18 To try to become much more
than what we are
  
7:25 - better, nobler, wiser,
 
7:30 more acquiring, more knowledge.
 
7:35 So - which is the whole
process of becoming,
  
7:40 which is called fulfilling.
 
7:44 I must fulfil.
 
7:47 I must have roots somewhere.
 
7:51 You follow?
 
7:53 The implication of all that
is becoming.
  
7:58 Not only physical becoming,
 
8:01 as from an employee to the owner,
 
8:07 from an apprentice to a master,
 
8:11 but also we feel becoming inwardly.
 
8:20 I am this, I will be that.
 
8:24 I am envious, greedy, violent
 
8:28 - we will use the word 'violent',
that is good enough.
  
8:32 We are violent.
 
8:34 I will one day achieve non-violence,
 
8:37 perhaps in a year or two,
or perhaps at the end of my life
  
8:42 when I am just about to die.
 
8:46 Right?
 
8:51 And all this implies
a psychological becoming.
  
8:56 That's clear.
 
8:58 And is there freedom in becoming?
 
9:04 You understand my question?
 
9:10 Or is freedom
something entirely different?
  
9:16 Please, together we are
investigating, exploring.
  
9:20 I am not explaining
and you are just receiving.
  
9:26 Together we are enquiring
 
9:28 which demands
that you exercise your brain,
  
9:33 not accept a thing,
 
9:37 not accept
whatever the speaker says.
  
9:43 Therefore the enquiry must be yours,
not the speaker's.
  
9:50 The speaker may just outline,
put it into words
  
9:55 but the activity, the penetration,
must be on your part.
  
10:06 So we are both sharing in this
 
10:11 - right?
 
10:12 Not I put something forward
with which you agree or disagree
  
10:20 - that implies no sharing.
 
10:23 But if we are both enquiring,
probing, asking, doubting
  
10:29 everything we think and feel,
 
10:34 and its relationship to time,
 
10:39 and see if that becoming
prevents freedom - right?
  
10:52 Are we together in this
a little bit?
  
11:00 May I still more explain it?
 
11:03 That is, if one is a teacher
 
11:12 who wants gradually to become
a professor in a university,
  
11:19 or an apprentice in any discipline,
 
11:26 he is all the time attempting
to become something
  
11:30 - becoming more,
becoming a greater expert,
  
11:34 greater skill, greater knowledge.
 
11:38 This limited energy
given to a certain subject
  
11:48 is limiting.
 
11:51 Therefore that denies freedom.
 
11:58 You understand?
 
12:00 Are we together in this somewhat?
 
12:09 You see we don't really
demand freedom.
  
12:14 We demand only
within the limited area
  
12:20 that I must do what I feel,
 
12:25 I must act
according to my like and dislike,
  
12:31 and in that action I am free,
 
12:35 I can choose between you
and another, and so on.
  
12:40 So all that activity
is very, very limited,
  
12:47 and that very limitation
denies freedom.
  
12:51 Of course.
 
12:54 We are also verbally limited,
 
13:00 linguistically - I won't go into
the question of linguistics -
  
13:06 linguistically we are limited.
 
13:09 Let's find out
whether language limits freedom.
  
13:17 You understand all this?
 
13:21 Language. That is words.
 
13:25 Whether -
the speaker is using English
  
13:30 whether that language, the words,
condition the brain
  
13:36 and therefore it becomes limited.
 
13:39 Whether language
conditions the brain
  
13:45 - right?
Are you getting this?
  
13:50 Or language doesn't limit the brain,
condition the brain?
  
13:59 You are enquiring?
 
14:06 Please go into it with me.
 
14:10 I wish there were
- sorry I don't wish -
  
14:15 if there were only
you and the speaker together
  
14:21 and not such a large audience,
 
14:24 together, my friend and myself,
 
14:28 then we can discuss it
very, very closely.
  
14:31 And I am going to do that
- right?
  
14:35 That is, you represent my friend
 
14:40 and I represent the speaker.
 
14:43 The speaker and the friend
are discussing this question,
  
14:47 which is:
 
14:51 does freedom lie in becoming
something all the time?
  
14:59 Does freedom lie
in expressing your ambition?
  
15:09 Does freedom lie in trying
to fulfil your own desires?
  
15:19 And the friend says,
 
15:20 'I really don't understand what
the devil you are talking about'.
  
15:26 We are used to this,
 
15:28 our conditioning,
our habit, is this.
  
15:31 We are always wanting
to fulfil, to become,
  
15:37 as in the outer world
also in the inner world.
  
15:42 We must achieve something
otherwise there is no progress.
  
15:49 And so on, my friend is saying this,
countering everything I am saying,
  
15:53 the speaker is saying.
 
15:59 And the speaker says,
don't get so excited about it,
  
16:04 let's look at it together.
 
16:10 When you are ambitious,
 
16:16 both in the external world
and in the psychological world,
  
16:22 ambition is the same
 
16:24 whether you are ambitious
to become tremendously rich
  
16:28 or ambitious to reach Nirvana,
Heaven or illumination,
  
16:33 or ambitious to become silent.
 
16:39 Ambition is the same.
 
16:44 And that ambition,
the speaker is saying to his friend,
  
16:48 is limited,
 
16:53 is not freedom.
 
16:58 And we have misused
that word 'freedom'.
  
17:04 Which is, each person trying
to assert himself, aggressively,
  
17:09 holding on to his opinion,
judgement,
  
17:13 evaluation, dogmas, creed and so on.
 
17:17 And all this we call freedom.
 
17:22 And is that freedom?
 
17:27 Right?
 
17:30 My friend says,
'I begin to understand
  
17:32 what you are talking about.
I agree'.
  
17:36 I say, don't agree
but see the fact of it,
  
17:40 the truth of it - right?
 
17:46 So freedom must be
something entirely different.
  
17:51 And is it possible to come to that,
to realise that freedom?
  
18:01 That is, not to be ambitious at all.
 
18:09 Go into it.
 
18:14 Which doesn't prevent
the love of doing - right?
  
18:23 The scientists throughout
the world are very ambitious too,
  
18:28 like the rest of us.
 
18:30 They want to achieve
some superior armaments
  
18:35 against the Russians and so on.
 
18:36 All that game, that horrible game
they are playing.
  
18:43 So every human being in the world,
however uneducated, stupid,
  
18:52 terribly intellectual,
 
18:53 are always caught in this process.
 
18:57 And that is called freedom
generally.
  
19:01 And the speaker says
that is not freedom.
  
19:07 And the friend says,
 
19:12 'Does language prevent, or encourage
 
19:20 the limited activity of the brain?
 
19:25 You are following all this?
 
19:28 Does this interest you?
 
19:31 Are you quite sure?
 
19:35 Or is it that you are
playing a game with me?
  
19:46 Does language condition the brain?
 
19:59 It does condition the brain
 
20:02 if the words become important.
 
20:08 Whether the words are English words,
 
20:10 or French words, or German,
or Italian or Russian,
  
20:14 when the word has lost its depth,
 
20:23 when the word is used casually,
 
20:27 when the word has
special significance to each one,
  
20:36 when the words have become
the network of the brain.
  
20:44 You understand? Are you following?
 
20:47 Then the words condition the brain.
 
20:55 Right?
 
20:58 But when the words, which are
merely used to convey a certain...
  
21:04 used for communication purposes,
 
21:08 if you and I, and the speaker,
 
21:16 which requires
a certain sensitivity,
  
21:19 attention, pliability, affection,
 
21:23 then words can be used
without their limiting quality.
  
21:31 Then the brain is not
conditioned by words.
  
21:38 But now, as we are,
words do condition our brain.
  
21:44 When you say
'the totalitarian states',
  
21:48 immediately I have a picture of it.
 
21:53 You immediately see
various dictators
  
21:56 in different parts of the world,
 
21:59 because their pictures have
been in every newspaper
  
22:02 for the last fifty years.
 
22:06 The image springs up
 
22:08 and that image conditions the brain.
 
22:12 You are following all this?
 
22:15 When I use the word 'guru'
 
22:21 there you are,
you have a reaction immediately!
  
22:29 Or when a word like 'the Christ'
is used to a Christian
  
22:33 - immediately.
 
22:35 Or to a Hindu
with his particular word,
  
22:39 or the Buddhist.
 
22:42 Please see the importance
of the linguistic conditioning,
  
22:49 and whether in that conditioning
 
22:53 all kinds of troubles arise,
all kinds of conflicts arise
  
23:01 - the Hindu conflict
against the Muslim,
  
23:04 the Muslim and the Arab
against the Jew,
  
23:08 the Christians who believe in God
 
23:10 against the totalitarians
- you follow?
  
23:14 This is going on.
 
23:18 So is it possible to be free
from the linguistic prison?
  
23:27 You understand?
 
23:28 Sirs, you don't put
your minds to all this.
  
23:34 Right?
 
23:36 See if it is possible for you,
sitting here now,
  
23:41 to be entirely free
of the image of words.
  
24:00 So there is freedom -
 
24:03 there is no freedom in becoming.
 
24:08 There is no freedom
when a man is ambitious,
  
24:12 or a woman is ambitious,
greedy, envious.
  
24:17 He may think he is free
 
24:20 because he expresses his ambition.
 
24:25 So there is freedom -
 
24:26 there is no freedom in becoming.
 
24:33 And there is no freedom
when the brain is caught
  
24:38 or imprisoned in words
with their images.
  
24:48 And also we ought to enquire:
What is health?
  
24:55 Does this interest you, health?
 
24:59 Now, you all wake up!
 
25:08 What is health?
 
25:18 Can there be healthy organism,
 
25:23 biological organism
 
25:27 when there is constant conflict?
 
25:34 between each other,
 
25:37 one opinion opposing the other,
 
25:43 one expressing his desires fully
against others' desires?
  
25:53 This constant struggle,
strain, conflict
  
26:02 in which human beings live,
 
26:06 does that contribute to health?
 
26:12 Don't say no.
 
26:14 Then that means those are
the factors of ill health.
  
26:23 Psychosomatic diseases.
 
26:28 You understand all this?
 
26:36 So can there be intellectual health,
 
26:47 and emotions which are healthy,
 
26:53 not romantic sentimentality
and all that,
  
26:56 that conduces to ill health.
 
27:01 I don't know if you are
following all this.
  
27:08 So we must enquire very deeply
what is really to be healthy?
  
27:28 This enquiry is not just
when you are reaching death,
  
27:34 on the deathbed,
 
27:36 but one must enquire right from
 
27:39 when you are very young,
or middle aged,
  
27:42 or now as the speaker is.
 
27:47 What is health?
 
27:52 And health implies energy,
tremendous energy.
  
28:02 And we dissipate that energy
through conflict,
  
28:08 through strain, through
all kinds of tobacco, drinking,
  
28:11 you know all the business of it.
 
28:16 And without becoming 'food fad'
 
28:21 - 'food fads',
you know what that means?
  
28:25 Crazy about food,
 
28:30 only concerned with what one eats
and nothing else.
  
28:40 Without becoming food fads,
 
28:45 to find out if the brain can live
without a single conflict.
  
29:00 That means without any kind
 
29:02 of emotional strain
or intellectual strain.
  
29:08 You understand all this?
 
29:14 Are you doing it as we are talking,
or you are just listening, agreeing
  
29:19 and perhaps at the end of the day
you will try to think about it.
  
29:25 You understand my question?
Are we doing this together?
  
29:29 Seeing how ill health
is brought about,
  
29:36 heart trouble
and all the rest of it.
  
29:43 Suppose I am,
one is highly intellectual;
  
29:51 very few people are -
 
29:54 but suppose one is
highly intellectual,
  
29:58 only using that part of the brain
which is called the intellect,
  
30:04 which is only concerned
 
30:07 with discovering new ideas,
new expressions,
  
30:13 new way of putting it,
new concepts,
  
30:19 and disregarding the whole
of one's existence,
  
30:24 biological and other ways of living,
 
30:28 completely caught in that
- right?
  
30:35 Then that affects the health
naturally.
  
30:39 And if one is highly
emotional, romantic,
  
30:45 sentimental, as most people are,
 
30:49 that also brings
various forms of conflicts
  
30:57 which effects ill health.
 
31:01 Health means energy
- right?
  
31:05 Not through drugs,
not through alcohol
  
31:11 but, oh, need I explain
all this silly stuff?
  
31:18 but when there is
no conflict whatsoever
  
31:29 then there is tremendous health.
 
31:36 And we said there is freedom,
we talked about,
  
31:42 health and energy.
 
31:50 There is intellectual energy
- right?
  
31:56 The intellectual energy is when
they have put a robot on the moon,
  
32:04 it requires tremendous
intellectual energy.
  
32:07 you understand?
 
32:10 To invent all the horrible
things of war
  
32:14 requires great intellectual
capacity and energy.
  
32:20 Right?
 
32:22 There is emotional energy
by itself,
  
32:29 perhaps slightly modified
by the intellect,
  
32:32 but when we are sentimental,
emotional,
  
32:36 a kind of ugly
vulgar sentimentality,
  
32:46 that too deprives energy
- right?
  
32:52 Are we together in this?
 
32:56 I don't know
if you are or we are not.
  
32:59 I hope I am not talking to myself.
 
33:05 So what is energy
 
33:11 which is not dissipated at all?
 
33:15 - dissipated, wasted.
 
33:21 Because this is
important to understand,
  
33:25 the quality of energy
which is highly intelligent,
  
33:34 highly capable of reasoning,
 
33:39 highly capable of analysing,
looking, observing,
  
33:46 self-critically aware
 
33:52 and therefore constantly removing
any impediment in the movement.
  
34:01 That requires
a great deal of energy.
  
34:07 People who are purely - not purely,
 
34:11 one can't use
that semi-physical energy,
  
34:16 you know you have plenty
of them in the world
  
34:22 their energy is limited naturally,
 
34:28 their energy controls all thought.
 
34:34 You understand?
 
34:37 Are you understanding
what I am saying?
  
34:41 I may be stupid
 
34:43 but I have got tremendous energy.
 
34:51 What I think is right
and that drives me.
  
34:58 And you see such people
all over the world
  
35:01 with extraordinary amount of energy.
 
35:10 And those people
who are very, very clever,
  
35:16 their energy goes into calculation,
all the rest of it.
  
35:24 Now is there an energy
which is not contaminated,
  
35:32 polluted by or through conflict?
 
35:37 You understand all this? Right?
 
35:40 Are we together in this?
A little bit?
  
35:46 Then we must enquire:
why we human beings
  
35:54 for the last forty, fifty thousand
years of our evolution,
  
36:01 which the biologists and
the archaeologists are saying
  
36:06 that we have lived on this earth,
as human beings walking on two legs,
  
36:12 why from that time on until now
 
36:15 we are in perpetual conflict
- right?
  
36:25 Why?
 
36:31 Is it agreement and disagreement?
 
36:37 Look at it.
 
36:38 I agree to something
and you disagree with that.
  
36:43 There is the beginning of conflict.
 
36:45 I believe in a certain - the speaker
or one believes in ideals,
  
36:50 the other doesn't -
immediately a conflict.
  
36:53 One likes, the other doesn't like.
 
36:57 One protects the few,
 
37:01 and the few are
against everybody else.
  
37:08 In our relationship with each other
there is conflict
  
37:13 - man, woman, conflict.
 
37:17 And there is conflict
between the guru and the disciple.
  
37:24 Don't you notice all this?
 
37:29 The disciple wants
to become like the guru.
  
37:33 How silly that is.
 
37:37 But the guru himself
is probably rather silly.
  
37:43 So there is this
perpetual struggle, conflict.
  
37:51 One holds on to something,
 
37:54 identifies oneself
with that something,
  
37:58 and one resists at any price.
 
38:07 And between man and woman
there is not only sexual conflict,
  
38:11 but also each human being,
the woman and the man,
  
38:16 or the man and the girl
and so on and so on,
  
38:19 each wants to express things
in his own way.
  
38:23 He is ambitious
and she is ambitious.
  
38:28 And therefore there is conflict
- right?
  
38:34 Why do we live this way?
 
38:41 That is an immense waste of energy
- right?
  
38:47 But why we human beings
 
38:50 after this long duration of
experience, knowledge, wars,
  
38:57 suffering,
the eternal anxiety and so on,
  
39:02 why do we live this way?
 
39:06 Why do we, who are so clever,
 
39:13 who have so much knowledge,
 
39:20 so learned,
 
39:22 why do we carry on this way?
 
39:27 Please ask this question.
Don't wait to find out.
  
39:33 Ask it, demand it,
 
39:37 put your passion behind to find out.
 
39:46 Is it our brain which evolved
through conflict, right?
  
39:53 Conflict with nature,
 
39:56 conflict in the air,
conflict in everything.
  
40:01 So our brain has become
accustomed to it.
  
40:07 Having become accustomed
it says that is the way to live,
  
40:12 that is the way to progress.
 
40:17 If there was no competition,
 
40:21 there would be no progress.
 
40:25 And so the brain which has
become accustomed,
  
40:29 used to live
in a certain environment,
  
40:34 says that is the way to live.
 
40:38 Are you in that position?
 
40:45 You, sitting there,
say, 'Well I am used to this'.
  
40:50 And because you are used to it
you rationalise it,
  
40:57 you say, 'Yes,
in nature everything struggles.
  
41:04 The little tree, the little plant
is struggling towards the light.
  
41:10 The tiger kills the deer'.
Right?
  
41:16 'So it is part of our nature'.
 
41:19 to be violent, to be in conflict,
 
41:26 to be at war with each other
 
41:28 and therefore war with much
greater significance - right?
  
41:35 We have lived that way.
 
41:46 There have been wars for,
historically, five thousand years,
  
41:52 practically every year
there has been a war,
  
41:57 and we are living in a state of war
- right?
  
42:04 And you say that is natural,
 
42:06 we have done it for fifty
thousand years, why not?
  
42:16 The politicians profit by this
- right?
  
42:22 So, we are asking each other:
 
42:26 is it possible to live
without a single conflict?
  
42:37 From that we have to enquire
 
42:40 why we human beings have problems.
 
42:45 Problem means conflict - right?
 
42:50 Why have we problems?
 
43:00 Why does the brain accept problems?
 
43:07 Is the brain itself -
you understand?
  
43:13 I am going to ask something,
please listen.
  
43:16 I am just discovering it
 
43:19 is the brain itself
in a condition of problems?
  
43:26 Vows aver compress?
 
43:33 Is the brain itself -
[Noise of aeroplane]
  
43:39 We won't compete with the aeroplane!
 
44:21 Is the brain itself
caught in problems?
  
44:29 Is the brain itself,
 
44:32 with all the activity
that is going on,
  
44:37 that brain itself is a problem?
 
44:44 You understand?
 
44:50 Gosh, I wish this noise would stop.
 
45:01 Our brain is conditioned
from childhood.
  
45:07 You go to a school and you have
problems of solving mathematics,
  
45:13 how to write.
 
45:15 Poor little child goes to a school
and writing becomes a problem.
  
45:53 [Noise of aeroplane]
This is a small country
  
45:58 and they have all this noise.
 
46:30 We are asking whether
the brain itself is the problem?
  
46:40 The questioner is part of the brain
 
46:44 - you understand?
 
46:46 The questioner who says,
'Is the brain the problem?',
  
46:51 and the questioner is also
part of the brain, naturally.
  
46:59 But the questioner
is asking the brain:
  
47:04 why are you in conflict?
 
47:09 And it says,
 
47:11 'I have been trained from childhood
to solve problems.
  
47:19 I have been to schools as a child,
 
47:23 they have taught me how to write
which has become a problem to me.
  
47:30 And how to read,
 
47:32 however pleasant that reading may
be, that has also become a problem
  
47:36 because I don't know first
what 'A' means, how it looks.
  
47:41 So I go through school, college,
university, if I am lucky,
  
47:46 and that whole movement of acquiring
knowledge, in any discipline
  
47:58 has conditioned my brain'.
 
48:01 So the brain is
the problem-solving machinery.
  
48:09 You have understood?
 
48:16 The word 'problem' means
something thrown at you.
  
48:24 Problem means a challenge to you.
 
48:29 From childhood something
is thrown at the poor child
  
48:37 - right?
 
48:38 He must learn ABC,
 
48:41 he must know mathematics and so on.
 
48:44 So the brain itself has become
a machinery which creates problems,
  
48:52 and tries to solve problems.
 
48:55 You understand this?
Come on, sir, move - eh?
  
49:05 So what is one to do?
Right?
  
49:10 If the brain,
that which is inside the skull,
  
49:18 is the machinery
which creates problems,
  
49:24 it is - mathematical problems,
technical problems,
  
49:29 problems between man and woman,
problems with politics,
  
49:32 problems with pollution
- right?
  
49:37 All the depository of all
the toxic material - you follow?
  
49:43 The whole process,
it is all becoming a problem.
  
49:49 And the problems have arisen
because of the brain.
  
49:56 Right?
 
49:57 Just a minute,
we are moving further.
  
50:00 So the brain is
responsible for problems
  
50:07 and the resolution
of those problems. Right?
  
50:11 Are we clear on this matter?
Somewhat?
  
50:16 Need I go more into it?
 
50:21 Do you want me to go more into it?
 
50:26 Why?
 
50:30 It is so simple, isn't it?
 
50:37 Religiously, look at it,
 
50:40 you are trained as a Christian,
to have faith.
  
50:50 Saviour and faith.
 
50:54 And those who are the Buddhists
say that is all nonsense.
  
50:59 That is the invention
of the Western priests
  
51:04 which is probably true.
 
51:07 They say there is no such thing
as Saviour, Buddhists,
  
51:12 or having faith;
 
51:16 they say doubt, question,
enquire, never accept.
  
51:26 So there are two
 
51:29 and the Christian says
that is all rubbish,
  
51:33 the pope says faith is important.
 
51:37 And my family, my education
has been Catholic
  
51:41 so I am programmed,
as the Arab is programmed,
  
51:47 as a computer - right?
And so on.
  
51:52 So our brain is a form
of computer programmed.
  
52:12 And when a brain is programmed,
as we are,
  
52:17 linguistically, religiously,
 
52:23 with many, many problems,
 
52:29 the brain says I am tired,
 
52:33 I can't think,
you tell me all about it.
  
52:35 That is what is happening here.
 
52:44 So your brain becomes
gradually withering,
  
52:51 gradually atrophied,
 
52:53 which is with problems.
 
53:02 Krishnamurti says something
and that has become a problem.
  
53:15 So can the brain
be free of problems?
  
53:23 You understand?
 
53:26 That is, there are problems in life,
you can't help it, it is so.
  
53:33 But to meet the problem
with a brain that has no problems
  
53:43 - do you understand?
 
53:45 That is, my statement,
do you understand?
  
53:49 You put in front of the speaker
a problem.
  
53:55 If his brain is also
full of problems,
  
54:01 he will solve your problem
and create more problems out of it.
  
54:07 Right?
Haven't you noticed this?
  
54:10 That is what
the politicians are doing.
  
54:15 The economic problems
are solved by experts
  
54:18 and other experts come along
and say sorry
  
54:20 it is all wrong - right?
And so on and on and on.
  
54:28 So to find out
whether you can have a brain
  
54:34 that is not a mechanical brain,
 
54:42 that is not a machinery
that is solving problems,
  
54:47 which means to have no problem.
 
54:52 And that is possible -
I will show it to you in a minute,
  
54:54 if you go into it carefully,
 
54:58 that is possible only
when you understand time.
  
55:16 As we said, time is the past,
present and the future.
  
55:22 All that time, all the past,
the present and the future
  
55:27 is held in the now - right?
 
55:32 You understand?
 
55:34 Problem means a future.
 
55:40 You get it?
Come on, sirs.
  
55:46 You understand?
 
55:48 Any problem implies
the resolution of it,
  
55:52 which is in the future.
 
56:01 Right?
 
56:03 That is why it is very important
to understand all time is now.
  
56:10 Sirs, see the beauty of it.
 
56:15 So you put a problem,
 
56:19 there is a problem
 
56:21 - there are several problems,
I know, I am aware of,
  
56:26 in all the places I go to,
the various schools I go to,
  
56:30 various politicians one meets,
the scientists one meets,
  
56:37 they are all asking,
demanding, questioning,
  
56:42 and if your brain is also full of
problems, anxieties, uncertainty,
  
56:49 then your answer will be
as muddled as theirs - right?
  
56:55 So we are asking:
 
56:58 whether the brain
can be free of problems?
  
57:01 And to understand
the nature of that freedom
  
57:04 you have to enquire
into time - right?
  
57:09 That is, as there is no...
 
57:15 the now has no future,
 
57:17 the now is in the future - right?
I wonder if you understand this?
  
57:23 So any problem arises
 
57:28 and the solution means time
- right?
  
57:35 Therefore if you understand
very clearly -
  
57:38 I am going to go into it,
very slowly.
  
57:41 I am also learning as I go along.
 
57:44 It is fascinating, this.
 
57:51 Let me take a breather.
 
58:06 There are problems,
life has problems
  
58:10 because human beings are
 
58:15 so obstinate, so arrogant,
 
58:22 full of their own importance.
 
58:25 I have done this,
I am going to stick to it.
  
58:31 And they create problems,
 
58:34 and the speaker has to meet them
- right?
  
58:39 If he is also full of problems,
he will make a mess of it - right?
  
58:45 So to be free of problems implies
the enquiry into time - right?
  
58:55 Because the problem and its solution
implies inherently in it, time
  
59:04 - right?
 
59:05 I have a problem,
I must think over it,
  
59:07 I will discuss it,
I will go into it,
  
59:10 I read books about it,
 
59:12 or consult my guru - you follow?
 
59:16 All that goes on.
 
59:21 So the problem and its solution,
inherent in itself, is time
  
59:31 - clear?
 
59:33 Then we have said previously,
time is contained in the now.
  
59:42 See the relationship between the
problem and the time, do you see it?
  
59:49 Therefore any problem I meet
has no time.
  
59:56 It must be solved instantly.
 
1:00:01 You have understood this?
 
1:00:06 That implies - may I go on?
 
1:00:11 I hope you are as excited
as the speaker is,
  
1:00:15 because he is discovering
something new each time.
  
1:00:20 That implies
perception of the problem
  
1:00:29 perception, not according
to your prejudice,
  
1:00:33 according to your judgement,
according to your opinion and so on,
  
1:00:38 but perceiving with your brain, with
your heart, with your whole being.
  
1:00:48 Seeing,
in which there is no distortion.
  
1:00:54 There is distortion
the moment there is motive.
  
1:01:04 So to put away motive, direction
and absolutely perceive as it is,
  
1:01:13 and not allowing a second
to hinder the solution.
  
1:01:21 You understand?
I wonder if you understand this?
  
1:01:29 Look, sir, there are problems
between man and woman,
  
1:01:37 there are other problems,
I am just taking that one problem.
  
1:01:40 Man and woman. They quarrel.
 
1:01:44 This is one of the unfortunate
things that happen in relationship.
  
1:01:51 They quarrel about god knows what,
 
1:01:57 every petty little thing on earth.
 
1:02:01 They quarrel.
 
1:02:03 And they never solve the quarrel.
 
1:02:09 You understand? They keep on
until it becomes unbearable
  
1:02:16 and one of them says,
'I'll buzz off'.
  
1:02:24 And thereby they think
they have solved the problem.
  
1:02:28 Then they get married
to another man or woman
  
1:02:31 and start the whole game again.
 
1:02:36 You must all be familiar with this,
aren't you?
  
1:02:40 That is why you are all
in agreement with this, I see.
  
1:02:45 So this goes on.
 
1:02:51 Now if the man or the woman
understood the nature of time,
  
1:02:56 the truth of it - you understand?
 
1:03:01 that is,
to see the quarrelling going on,
  
1:03:07 the conflict going on,
 
1:03:08 and see, perceive,
 
1:03:11 and you perceive it
instantly the cause,
  
1:03:16 and instantly remove the cause
 
1:03:21 because you are not
allowing time at all
  
1:03:23 to interfere with the solution
of the problem.
  
1:03:26 You understand this?
Come on, sir.
  
1:03:30 Is this somewhat clear?
 
1:03:37 That is, when time becomes
the most important thing in life,
  
1:03:46 the understanding of it,
not mere verbal description of it,
  
1:03:51 the agreement with it,
 
1:03:52 but you yourself see
the truth of it profoundly,
  
1:03:59 then there is no problem at all
for the brain.
  
1:04:06 You may have a problem.
 
1:04:13 But the brain that meets the problem
is all important.
  
1:04:18 How you approach the problem.
 
1:04:22 If you approach the problem
 
1:04:25 already having a solution
to the problem,
  
1:04:28 then it is not soluble - right?
 
1:04:31 You solve it
according to your old pattern.
  
1:04:36 But if you approach it
without any bias,
  
1:04:44 without any sense of anxiety,
 
1:04:49 and you can only do that
if you understand
  
1:04:51 the depth and the strength
and the vitality of time.
  
1:04:58 Is that right, clear?
 
1:05:08 So can your brain,
 
1:05:12 which is no longer a slave
 
1:05:15 to linguistic control,
linguistic images,
  
1:05:25 and has understood
the nature of freedom,
  
1:05:31 real freedom
 
1:05:32 in which there is no sense
of moving away from something.
  
1:05:41 If you move away from, let's say,
 
1:05:47 if you move away from anxiety,
 
1:05:53 the movement is time.
 
1:05:59 And therefore that movement
may appear secure, security
  
1:06:06 but that movement has inherently
in itself uncertainty.
  
1:06:16 Right?
You are getting it?
  
1:06:18 Is this too intellectual?
No.
  
1:06:22 It is just common sense.
 
1:06:27 So enquiring into freedom,
 
1:06:34 enquiring into what is health,
 
1:06:39 because if you are not healthy?
 
1:06:41 you cannot have freedom,
because that will impede you.
  
1:06:45 I may be paralysed but still
I can be healthy - you understand?
  
1:06:52 I may have only one eye
to see clearly
  
1:06:55 but that doesn't prevent me
my health.
  
1:07:00 Health is destroyed
by this constant conflict,
  
1:07:06 achievement, success, ambition,
 
1:07:10 uncertainty, confusion,
all the pain of life.
  
1:07:20 And energy,
 
1:07:26 energy never dissipated.
You understand, sirs?
  
1:07:32 By chattering, arguing,
holding on to what you have done
  
1:07:35 and say, 'This is right,
I am going to stick to it'.
  
1:07:40 You understand?
 
1:07:43 Energy implies constant movement,
 
1:07:49 constant discovering something new,
 
1:07:54 not technologically,
psychologically.
  
1:07:59 So that your brain
becomes extraordinarily active
  
1:08:05 and not dissipate that energy.
 
1:08:11 When you have that energy
then you can look at problems
  
1:08:17 - you understand?
And understand time.
  
1:08:20 They are all dove-tailed,
they all fit together,
  
1:08:26 they are not separate.
 
1:08:28 It is one long steady movement.
 
1:08:36 And also we ought
to talk over together
  
1:08:43 why human beings are hurt,
 
1:08:47 psychologically wounded,
 
1:08:52 why human beings
in their relationship
  
1:08:55 quarrel and so on.
 
1:09:02 I don't think this morning
there is time for it
  
1:09:05 - it is now twenty to twelve.
 
1:09:10 So may we stop this morning
 
1:09:14 and continue on Thursday morning?
 
1:09:18 Would that be all right?