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
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
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,
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,
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?
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,
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
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.