Krishnamurti Subtitles

Understanding meditation requires order

San Diego - 7 April 1970

Public Talk 3



0:20 Krishnamurti: I would like,
if I may, this evening,
  
0:27 talk about
 
0:36 the implications
of meditation
  
0:44 and what is necessary
for a mind
  
0:51 that is capable
of really true meditation
  
0:58 – what is the first step,
as it were.
  
1:08 First of all,
 
1:15 I think one has to understand
 
1:18 the meaning of the word ‘freedom’.
 
1:32 For most of us,
freedom implies
  
1:39 freedom to express ourselves,
 
1:45 or freedom to do
what we like in society,
  
1:54 or freedom to think
what we like,
  
2:01 or freedom from a particular
tiresome habit,
  
2:09 or a particular idiosyncrasy,
and so on.
  
2:20 To understand what is freedom –
 
2:25 because that seems to me
absolutely necessary
  
2:30 for a mind that is capable
without any distortion,
  
2:39 to be able to meditate.
 
2:50 For most of us,
we demand freedom,
  
2:56 politically or religiously,
 
3:01 or to think what we like,
 
3:06 and there is the freedom of choice.
 
3:20 Political freedom is all right
and one must have it,
  
3:31 but for most of us,
we never demand and find out
  
3:37 whether it is at all possible
to be free inwardly.
  
3:45 Our mind is a slave
to its own projections,
  
3:52 to its own demands,
 
3:56 to its own desires and fulfilments.
 
4:02 The mind is a slave
to its cravings,
  
4:10 to its appetites.
 
4:14 And apparently
we never ask
  
4:18 whether it is at all possible
to be free inwardly.
  
4:25 But we are always wanting
freedom outwardly –
  
4:31 to go against the society,
 
4:36 against a particular
structure of society.
  
4:47 And this revolt
against society,
  
4:52 which is taking place
all over the world,
  
4:57 is a form of violence
 
5:02 which indicates
that one is concentrating
  
5:07 on an outward change
without the inward change.
  
5:24 So violence plays
an extraordinary part in our life.
  
5:31 We never ask
whether the mind can be
  
5:34 completely and utterly
free from violence.
  
5:40 We have accepted it
as part of life,
  
5:44 as we have accepted war
as a way of life.
  
5:50 And we have
our favourite wars –
  
5:57 you may not like
this particular war,
  
6:02 but you don’t mind
having other kinds of wars.
  
6:12 And there will be
always wars –
  
6:16 and there have been
for 5,000 years wars,
  
6:22 because man has accepted
violence as the way of life.
  
6:30 And we never question
 
6:33 whether the mind
can be really and truly, deeply,
  
6:39 be free of violence.
 
6:53 And the permissive society
in which we live,
  
6:56 the culture which is gradually
coming out of this society,
  
7:06 to do what one likes
or choose what one likes,
  
7:14 it is still an indication
of violence.
  
7:19 Where there is choice
there is no freedom.
  
7:27 Choice implies confusion,
not clarity.
  
7:33 When you see something
very clearly,
  
7:37 there is no choice,
there is only action.
  
7:41 It is only a confused mind
that chooses.
  
7:49 And choice is an indication
of the lack of freedom
  
7:57 and therefore in choice
there is resistance, conflict.
  
8:09 And so our life as it is now
is based on violence.
  
8:17 Our life is conditioned
by the verb ‘to be’.
  
8:30 Please, this is important
to understand,
  
8:37 how our life is guided
and conditioned by the verb ‘to be’:
  
8:49 one has been, one is,
and one will be.
  
8:57 The idea in that verb is
to arrive, to succeed,
  
9:04 to achieve, to become,
 
9:11 gradually attain peace,
 
9:17 gradually get rid of the things
that hinder us.
  
9:25 So the verb ‘to be’
 
9:28 is the conditioning
of the mind in time.
  
9:37 Right?
 
9:39 Do, please, follow this.
 
9:47 Because enlightenment is not
a matter of time at all.
  
9:59 Understanding is not a matter
of gradual sensitivity;
  
10:09 either one understands it
immediately or not at all.
  
10:17 As long as the mind is
conditioned by that verb,
  
10:25 and as most minds are,
 
10:30 all our moral structure
is based on that.
  
10:37 I will be good,
 
10:42 I will gradually achieve
a certain state of mind, and so on.
  
10:57 So one has to be aware
of this dangerous word.
  
11:07 And find out whether the mind
can be free of the word,
  
11:15 because the word
is never the thing,
  
11:19 the description is
never the described.
  
11:25 And yet we are satisfied
with the description,
  
11:30 with the explanations.
 
11:42 So, as I said, we are going
to go into this question
  
11:50 of not only what is meditation –
 
11:56 and I believe that is a new word
 
11:59 that you have learnt
in this country,
  
12:03 brought from the East,
 
12:10 and one doesn’t know
the full meaning of that word.
  
12:15 But before we go into that,
 
12:18 which is a very complex
and the most important thing,
  
12:22 meditation is the most
beautiful thing in life,
  
12:26 if you know what meditation is.
 
12:30 But before one can meditate
one must understand
  
12:35 what is living, what is love
and what is death.
  
12:42 If you don’t understand that,
your meditation is merely an escape,
  
12:50 is a form of self-hypnosis.
 
12:56 Right?
 
12:59 So you must lay the foundation,
 
13:06 not gradually.
 
13:10 There must be order
 
13:14 before the mind can
fully comprehend
  
13:19 the significance
of what meditation is,
  
13:26 there must be
complete order,
  
13:30 which means
the end of all conflict,
  
13:35 all disturbance,
 
13:40 all disorder
within oneself,
  
13:45 otherwise your sitting down
in a corner by yourself
  
13:51 for ten minutes a day
 
13:54 and thinking you are going to
meditate or achieve enlightenment,
  
13:58 is nonsense,
if you don’t mind my saying so.
  
14:07 So one has to understand
what living is.
  
14:14 And one can understand
that only
  
14:20 by observing
what actually it is,
  
14:28 not in opposition
to a concept,
  
14:37 to a formula, to an ideology,
 
14:41 but actually what it is.
 
14:46 So one must be free
to observe actually
  
14:52 what our life is,
 
14:55 not what it should be.
 
15:02 If you are thinking in terms
of what it should be,
  
15:06 then you are totally avoiding
what actual life is.
  
15:16 So what is this life
that we are living,
  
15:23 this life,
the actual daily life
  
15:29 is disorder,
 
15:35 isn’t it?
 
15:39 There is conflict,
 
15:44 there is driving ambition,
 
15:52 there is battle
in ourselves,
  
15:58 opposing contradictory
desires and wills,
  
16:08 endless frustrations.
 
16:15 And there is frustration
 
16:16 because we have never
understood what fulfilment is,
  
16:20 and if there is such a thing
as fulfilment.
  
16:27 What is there to fulfil?
 
16:31 One’s own particular
little ambition,
  
16:35 one’s own appetites, envies,
 
16:40 ambitions to be somebody?
 
16:46 And what is that centre
that demands all this?
  
16:54 Is not that very centre
the cause of disorder?
  
17:04 And without bringing about
order in that life,
  
17:09 complete mathematical order,
 
17:20 life has very little meaning –
 
17:26 going to the office every day
for the rest of the 60 years,
  
17:31 or 40 years,
 
17:34 living in this
constant battle
  
17:38 between ‘what is’
and ‘what should be’,
  
17:43 between the frustrated
ambitions
  
17:48 and the simple, clear,
beautiful life;
  
17:59 the images that one has built
about oneself and about others,
  
18:06 the self-centred activity
that is going on all the time,
  
18:12 which is isolating each one,
 
18:18 and therefore dividing.
 
18:22 And that’s our life,
a life of conflict,
  
18:27 a life that has really
no meaning as it is,
  
18:36 a life that is
a battlefield,
  
18:40 not only in yourself
but also in your relationship,
  
18:48 a life of division, contradiction,
routine, monotony.
  
18:58 And a life that is,
when you look at it very deeply,
  
19:02 utterly lonely,
 
19:07 a life that has no beauty.
 
19:14 And that is our life,
 
19:17 and we are not exaggerating it,
 
19:21 if you observe yourself
very carefully,
  
19:26 without any prejudice, bias,
 
19:32 when you look
at every human being,
  
19:35 right through the world,
 
19:38 the saint, the priest,
 
19:43 the specialist, the careerist,
the ordinary layman
  
19:51 are all caught in this.
 
20:01 And we want to escape from it.
 
20:08 And so you escape
through nationalism,
  
20:16 through beliefs,
through dogmas,
  
20:21 through innumerable forms
of entertainment,
  
20:27 in which is included
the religious entertainment.
  
20:34 That is our life,
 
20:41 comparing ourselves
with something that should be,
  
20:47 comparing ourselves
with the greater, with the nobler,
  
20:52 with the more intelligent,
with the more spiritual, and so on.
  
20:58 And therefore
conflict and fear.
  
21:02 This is our life,
 
21:06 a battle for security,
 
21:12 and in the very search
for security,
  
21:16 psychological as well as physical,
 
21:18 we bring about
destruction.
  
21:25 These are
obvious facts.
  
21:37 And from this
we want to escape,
  
21:40 because man
has lived like this
  
21:44 for thousands
and thousands of years,
  
21:49 with sorrow, confusion
and great misery and mischief.
  
22:01 And without changing all that,
 
22:05 completely, radically,
 
22:15 mere outward revolution,
 
22:21 changing a particular system
for another system,
  
22:27 does not solve
this aching agony.
  
22:39 There is only one revolution,
 
22:44 the inward revolution.
 
22:56 So, spitting on society,
 
23:00 blaming society
for your condition,
  
23:07 is obviously blaming something
which you have created –
  
23:14 it is your society,
you have built it,
  
23:21 by your greed, envy, ambition,
competitiveness, comparison,
  
23:28 by one’s own inward
hatreds, violence.
  
23:36 So that is our life,
 
23:41 really quite insane life.
 
23:51 Now the question is,
 
23:55 how can that life be changed?
 
24:03 Not gradually,
 
24:07 but immediately.
 
24:11 Otherwise you’re sowing
the seed of violence,
  
24:19 though you may
want peace,
  
24:21 you are actually sowing
the seeds of enmity,
  
24:28 misery.
 
24:33 So seeing all this,
nonverbally,
  
24:41 not as an explanation,
 
24:47 not as an idea,
 
24:50 but seeing it actually as it is,
 
24:54 feeling it, as you feel hunger,
 
25:01 therefore being
intimately related to it.
  
25:08 And you cannot be deeply,
 
25:15 beautifully related
to this living,
  
25:20 which we call life,
 
25:23 as long as you have
any form of escape from it,
  
25:30 any form of distortion.
 
25:46 So, awareness
without choice,
  
25:53 to be aware of this whole
phenomenon of existence,
  
26:00 not someone
else’s existence,
  
26:03 not being aware of our life
according to somebody,
  
26:10 some philosopher, some guru,
some psychologist,
  
26:16 but being aware
of it actually,
  
26:21 because you
yourself see it.
  
26:34 If one is so completely aware of it,
 
26:39 and one must,
 
26:44 because one cannot possibly
live as we are living –
  
26:55 we are talking inwardly,
psychologically,
  
27:00 a life that is so torn.
 
27:09 And if we want order,
 
27:16 and order is virtue,
 
27:21 order demands discipline,
 
27:29 that is to learn,
 
27:30 not to conform, not to imitate,
but to learn.
  
27:37 And to learn about the disorder,
which is our life,
  
27:43 to observe it,
to learn,
  
27:47 and in that observation
comes an extraordinary discipline,
  
27:56 not imposed by anybody,
 
28:01 because the very observation itself
 
28:07 has its own discipline.
 
28:15 In the very act of observing
you are learning,
  
28:20 and therefore the learning
is the discipline.
  
28:24 Please, do see this because
 
28:29 we have imposed upon ourselves
so many disciplines –
  
28:37 the business discipline,
 
28:39 the religious discipline,
the family discipline –
  
28:43 of course,
the military discipline is
  
28:45 the most absurd kind of discipline.
 
28:57 But we’ve got
so many disciplines –
  
29:00 the must and the must-nots,
 
29:05 always conforming,
imitating, suppressing,
  
29:10 and being suppressed,
wanting to fulfil –
  
29:18 all that is disorder.
 
29:26 So to understand order,
to learn about order,
  
29:34 not what order should be,
 
29:38 but to learn about it,
 
29:40 one must learn
about disorder.
  
29:46 Right?
Are we following each other
  
29:53 or are you slowly
being mesmerised by words?
  
30:03 Well, if you are, tant pis,
it’s up to you.
  
30:10 We said,
one must learn about disorder,
  
30:16 which is our life,
which is our mind, our heart, our...
  
30:21 very core of our being,
is disorder
  
30:28 because if you say, there is a soul,
according to the Hindus –
  
30:34 the Atman, and so on,
 
30:35 they are just theories.
 
30:41 Philosophy has nothing to do
with living,
  
30:47 and we are trying to understand
what living is,
  
30:51 we are seeing that in living
there is utter disorder, the battle,
  
30:57 the misery, the confusion,
the agony, the guilt, the fear.
  
31:08 So one has to observe
without any choice,
  
31:13 this disorder which is you,
which is me –
  
31:19 to observe it,
not what you want it to be,
  
31:29 then you create conflict between
‘what is’ and ‘what should be’.
  
31:34 And where there is conflict
there is disorder.
  
31:40 Please, do understand
this thing very simply –
  
31:44 once you understand this
you will find
  
31:47 that by observing disorder
in oneself,
  
31:51 without any distortion,
 
31:54 without wanting to bring about
order out of this disorder,
  
32:01 trying to impose what you think
is order upon disorder,
  
32:06 but observe it without any choice,
without any distortion.
  
32:14 Then out of that observation
comes supreme order,
  
32:21 the highest good.
 
32:28 And in that
there is a total revolution.
  
32:37 And from that –
inward radical change,
  
32:43 there comes outward order,
not the other way round.
  
32:48 We want outward order first
 
32:53 and this has never
been possible –
  
32:57 every revolution including
the Communist revolution,
  
33:02 said, ‘forget about
the inward order,
  
33:05 let’s have State order’.
 
33:10 And you know
what is happening,
  
33:13 every revolution
has done this,
  
33:16 tried to bring about outward order
without paying any attention
  
33:22 whatsoever to the psychological,
supreme order within oneself.
  
33:34 And order means also
not only virtue but love.
  
33:44 And what is love?
 
33:52 I wonder if you have ever
asked that question,
  
33:57 what love is –
 
34:01 have you?
 
34:08 What is love,
how will you find out?
  
34:17 You will find out what it is
through what it is not,
  
34:27 through negation
the positive comes.
  
34:31 But if you pursue
the positive,
  
34:34 then it is the pursuit
of the projection of the mind.
  
34:43 So when you deny
all the projections of the mind,
  
34:48 by denying in the sense,
setting it aside, negating,
  
34:56 then you will find out what it is.
 
35:02 So that is
what we are going to do,
  
35:09 find out what it is not,
to find out what it is.
  
35:19 Can we go on?
Right.
  
35:24 We said, what is love –
 
35:29 you know, that is one of
the most important things in life.
  
35:39 If one has love,
you can do what you like,
  
35:43 then there is no conflict,
then there is no evil,
  
35:54 there is great bliss,
 
36:00 but to imagine what bliss is
and pursue that,
  
36:06 is not love.
 
36:10 So we are going to see
what it is not,
  
36:15 and therefore come upon
what it is.
  
36:21 Therefore it is not a question
of searching out love,
  
36:27 nor cultivating love –
 
36:31 how can you cultivate love?
 
36:34 All cultivation is
the product of the mind,
  
36:41 product of thought;
 
36:46 it is like a mind
that pursues humility,
  
36:51 it says, I know vanity
and I must cultivate humility.
  
36:58 And when the mind
that is proud and vain,
  
37:02 cultivates humility,
 
37:04 it is still vain.
 
37:10 It is like those saints
that are pretending to be humble,
  
37:15 because they have
cultivated humility.
  
37:22 So what we are going to do
is to find out what it is not,
  
37:29 not through me,
not through the speaker at all,
  
37:36 but by listening to yourself
and finding out what it is not,
  
37:45 and if it is not that,
wipe it away instantly.
  
37:51 If you don’t wipe it,
if it doesn’t disappear,
  
37:56 then you are
caught in time,
  
37:59 you are a slave to the word
and the verb ‘to be’.
  
38:07 And therefore
there is no love.
  
38:14 So first we are asking
what it is not.
  
38:21 Obviously it is not jealousy,
 
38:29 it is not envy,
 
38:39 and your love is
hedged about,
  
38:45 a prisoner to jealousy, envy.
 
38:53 Right?
 
38:55 And when you see that,
 
38:58 that what you call love
 
39:00 is entangled
with the ugly brutality of jealousy
  
39:06 – see it, actually observe it,
 
39:12 and in that observation
jealousy goes,
  
39:18 and you will never be jealous again,
 
39:22 never envious.
 
39:29 Please, do this
as we are talking.
  
39:34 Envy comes only
when there is comparison.
  
39:42 And is love comparison?
 
39:49 So again,
you put aside all comparison,
  
39:54 which means all envy.
 
40:03 Then, is love pleasure?
 
40:09 This is going to be
a little more difficult.
  
40:14 For most of us,
love is pleasure –
  
40:24 whether it is love,
sexual love or love of God
  
40:28 or love of –
God knows what else.
  
40:33 It is based on pleasure.
 
40:38 The love of respectability
 
40:43 is the very essence
of the bourgeois mind.
  
40:52 So is love pleasure?
 
41:07 Do observe it, please.
 
41:11 We were saying yesterday evening
what pleasure is –
  
41:16 the product of thought,
 
41:21 having had pleasure
of different kinds yesterday,
  
41:27 you think about it,
 
41:31 you have image
upon image built
  
41:36 and that stimulates you,
and that gives you pleasure,
  
41:40 sexual or otherwise
 
41:42 – and that you call love.
 
41:46 And is it love?
 
41:49 Because in pleasure
there is frustration, there is pain,
  
41:53 there is agony,
there is dependency.
  
42:00 Don’t you depend
psychologically on another?
  
42:11 And when you do,
 
42:13 when you depend on your wife
or husband – whatever it is,
  
42:16 and you say, ‘I love you’,
 
42:20 is that love?
 
42:24 And in that dependence,
is there not fear?
  
42:30 You are the product
of your conditioning,
  
42:33 you’re the product of your society,
 
42:36 you’re the product of propaganda,
religious and otherwise –
  
42:41 for 2000 years;
as in India, 10,000 or 5,000 years,
  
42:45 they have been told
 
42:49 what to believe,
what to think.
  
42:56 You repeat what others have said.
 
43:01 All your education is that,
 
43:04 the repetition
of what you have learnt from a book.
  
43:16 And you’re that,
you’re conditioned,
  
43:21 you are not free, happy, vital,
passionate human beings.
  
43:30 You are frightened human beings
and therefore second-hand,
  
43:36 you’re full of authority
of others;
  
43:40 or your own particular
little authority,
  
43:42 of your own knowledge –
 
43:44 you know something about something
and you become an authority.
  
43:50 So you’re not free.
 
43:54 And intellectually – look –
are you free?
  
44:00 Not repeat what others have said,
 
44:07 not what you’ve been taught
in the university
  
44:11 or what you have learnt
from a book.
  
44:22 And what have you experienced?
 
44:26 Go into it, you will see
what you have experienced.
  
44:33 You have experienced something
that you will always recognise,
  
44:39 otherwise it is not an experience.
 
44:43 Therefore your experience
is always old,
  
44:46 like thought is always old –
thought is never new,
  
44:53 because it is
the response of memory.
  
44:57 So you – if you will forgive
my repeating it –
  
45:00 you are second-hand
human beings,
  
45:05 intellectually,
emotionally.
  
45:12 You go to places
to learn how to be sensitive.
  
45:19 Lovely idea, isn’t it?
 
45:23 Be taught by another
how to think.
  
45:32 So morally,
 
45:40 intellectually,
 
45:44 deeply, you are not free,
 
45:47 and therefore you are only free
in your sexual expression.
  
45:52 And that is why it has become
so extraordinarily important.
  
46:00 There you are full,
 
46:04 there you are free,
 
46:07 though it has its own problems
 
46:09 and its own neurotic
attitudes and actions.
  
46:18 So sex becomes important
 
46:21 when everything else
becomes unimportant,
  
46:28 when life, the whole of it,
not just sex,
  
46:36 life includes living,
life includes what love is,
  
46:41 what death is,
 
46:46 the whole movement of living,
 
46:51 when that has no meaning,
 
46:54 then one fragment,
which you call sex,
  
46:56 becomes extraordinarily
important and vital.
  
47:01 When you are not passionate
 
47:07 about freedom, inwardly,
 
47:09 then you are lustfully
passionate about sex,
  
47:13 that’s all.
 
47:17 And with that you associate
love, pleasure.
  
47:29 And with that you associate
tenderness, gentleness,
  
47:39 you may be sexually very tender,
very kind, considerate,
  
47:44 but outwardly
you destroy,
  
47:47 you kill everything round you –
animals to eat, to hunt.
  
47:57 So your love is
based on pleasure
  
48:03 and therefore
is it love?
  
48:11 Love, surely, is something
none of all this;
  
48:19 compassion means
passion for everybody,
  
48:26 not to your particular
little desire.
  
48:39 So when you understand
what disorder is
  
48:44 by observing very closely,
 
48:48 out of that comes order.
 
48:52 And order has its own discipline
which is its own virtue,
  
49:00 therefore that order
 
49:05 is the supreme good
and therefore love,
  
49:08 which has nothing whatsoever
to do with pleasure,
  
49:16 because pleasure has pain.
 
49:22 Love is enjoyment,
 
49:30 love is joy,
 
49:32 not the puny thing
that man has made it.
  
49:41 And to find that out,
what love is,
  
49:44 you must also understand
what death is. Right?
  
49:53 Do you really want to understand
what death is?
  
49:57 Yes? I doubt it,
 
50:02 very much,
 
50:06 because you are all
so scared of death,
  
50:15 aren’t you?
 
50:22 Or you have a belief in afterlife,
 
50:27 therefore you are
not frightened.
  
50:31 You have rationalised
your life,
  
50:37 knowing that it is going
to come to an end,
  
50:39 the puny, shoddy little life
that one lives,
  
50:43 and one is frightened of that,
therefore you say
  
50:46 ‘let’s rationalise it,
think about it, clarify it’
  
50:49 – you know, all the rest of it.
 
50:52 Or, you have a belief
in afterlife.
  
50:56 The whole of Asia
believes in afterlife,
  
51:02 millions believe
in reincarnation.
  
51:07 But they never question
what it is that incarnates.
  
51:19 They believe that
there is a permanent entity
  
51:22 that is going to incarnate,
and so on, I won’t go into all that.
  
51:29 If you believe
in reincarnation,
  
51:32 then what matters is
how you live today,
  
51:36 right?
 
51:39 Because you are going
to pay for it next life.
  
51:44 How you live, what you do,
what you think,
  
51:49 what your morality is.
 
51:54 So, even though you may
believe in reincarnation,
  
52:01 what matters is
how you live now.
  
52:07 So you have to face death,
 
52:12 not postpone it till old age,
 
52:18 some accident, disease,
and so on –
  
52:24 you have to meet it,
you have to understand it,
  
52:32 not be afraid of it.
 
52:41 So we say,
we must understand life
  
52:48 and avoid death.
 
52:50 But if you see life
as a whole,
  
52:55 in which there is this living,
 
52:58 and this extraordinary thing
called love, and death,
  
53:02 as a total unit,
 
53:06 not three separate things,
 
53:11 then what is death?
 
53:16 The organism, by usage, disease,
and all the rest of it,
  
53:23 comes to an end –
 
53:26 it comes to an end quicker
when there is conflict.
  
53:30 All your heart failures
and all the business of it,
  
53:34 is the result of this
extraordinary emotional,
  
53:37 contradictory way of living.
 
53:41 The organism comes
to an end.
  
53:46 And either you can say,
that is the end of it, finished;
  
53:57 or, which we don’t say,
 
53:59 the end of the whole structure
and the nature of the ‘me’,
  
54:08 the ‘me’ which has divided itself
as us and they,
  
54:15 we and those,
we and you,
  
54:19 that ‘me’ is the centre
of conflict.
  
54:30 Now can that ‘me’ die?
 
54:38 Not eventually but every day,
 
54:45 then you will know what death is,
 
54:47 so that the mind is always...
 
54:49 tomorrow it is fresh
because you are dead to the past.
  
54:55 Are you following all this?
 
54:57 No, sir, do it, not follow it.
 
55:03 Die to your pleasure,
 
55:07 die to your furniture –
 
55:11 that’s what you are,
your furniture:
  
55:15 whether the chair
 
55:17 or the furniture that you have
accumulated in your mind,
  
55:22 which you call knowledge.
 
55:26 So that you die every day
to everything
  
55:30 that you have
accumulated.
  
55:35 And that’s what is going
to happen to you anyhow.
  
55:42 That means,
 
55:46 to empty the mind
of everything known,
  
55:52 which means the mind
becomes utterly innocent.
  
56:01 And it is only such a mind
 
56:06 that has this extraordinary
religious quality of purity,
  
56:15 that can come upon
what is called enlightenment.