The Awakening of Intelligence Part II Chapter 1 1st Public Talk in New York 18th

April 1971 'Inner e!olution'

"rishna#urti$ %e are going to e&a#ine together the 'uestion of what is hi((en in
the consciousness) in the (eeper la*ers of the #in( + which is generall* calle(
the unconscious, %e are concerne( with bringing about a ra(ical re!olution in
oursel!es an( so in societ*, The ph*sical re!olution which is a(!ocate( all o!er
the worl( at the present ti#e (oes not bring about a fun(a#ental change in #an,
In a corrupt societ*) such as this) in -urope) In(ia an( elsewhere) there #ust
be fun(a#ental changes in the !er* structure of societ*, An( if #an re#ains
corrupt in hi#self) in his acti!it*) he will o!erco#e whate!er the structure be)
howe!er perfect. therefore it is i#perati!e) absolutel* essential that he
change, Is this change to be brought about through the process of ti#e) through
gra(ual achie!e#ent) through gra(ual change/ 0r (oes the change take place onl*
in the instant/ That is what we are going to e&a#ine together, 0ne sees that
there #ust be change in oneself + the #ore sensiti!e) the #ore alert an(
intelligent one is) the #ore one is aware that there #ust be a (eep) abi(ing)
li!ing change, The content of consciousness is consciousness + the two are not
separate, %hat is i#plante( in consciousness #akes up consciousness, An( to
bring about a change in consciousness + both in the ob!ious an( in the hi((en +
(oes it (epen( on anal*sis) on ti#e) on en!iron#ental pressure/ 0r is the change
to take place totall* in(epen(ent of an* pressure) of an* co#pulsion/ You know)
this 'uestion is going to bc rather (ifficult to go into) because it is 'uite
co#ple& an( I hope we shall be able to share what is being sai(, 1nless one goes
into this #atter !er* seriousl*) reall* taking trouble) with (eep interest) with
passion) I a# afrai( one will not be able to go !er* far. far in the sense not
of ti#e or space) but !er* (eepl* within oneself, 0ne nee(s a great (eal of
passion) great energ* an( #ost of us waste our energies in conflict, An( when we
are e&a#ining this whole business of e&istence) we nee( energ*, -nerg* co#es
with the possibilit* of change. if there is no possibilit* of change) then
energ* wastes awa*, %e think we cannot possibl* change, %e accept things as the*
are an( thereb* beco#e rather (ispirite() (epresse() uncertain an( confuse(, It
is possible to change ra(icall* an( that is what we are going to e&a#ine, If *ou
will + (o not follow e&actl* what the speaker is sa*ing) but use his wor(s as a
#irror to obser!e *ourself an( en'uire with passion) with interest) with
!italit* an( a great (eal of energ*, Then perhaps we can co#e to a point where
it will be ob!ious that without an* kin( of effort) without an* kin( of #oti!e)
the ra(ical change takes place, There is not onl* the superficial knowle(ge of
oursel!es) but there is also the (eep) hi((en content of our consciousness, 2ow
is one to e&a#ine it) how is one to e&pose the whole content of it/ Is it to be
(one bit b* bit) slowl* gra(uall*/ + or is it to be e&pose( totall* an(
un(erstoo( instantl*) an( thereb* the whole anal*tical process co#es to an en(/
Now we are going to go into this 'uestion of anal*sis, To the speaker) anal*sis
is the (enial of action. action being alwa*s in the acti!e present, Action #eans
not 3ha!ing (one3 or 3will (o3) but (oing, Anal*sis pre!ents that action in the
present) because in anal*sis there is in!ol!e( ti#e) a gra(ual peeling off) as
it were) la*er after la*er) an( e&a#ining each la*er) anal*sing the content of
each la*er, An( if the anal*sis is not perfect) co#plete) true) then that
anal*sis being inco#plete) #ust lea!e a knowle(ge which is not total, An( the
ne&t anal*sis springs fro# that which is not co#plete, 4ook) I e&a#ine #*self)
anal*se #*self an( if #* anal*sis is not co#plete) then what I ha!e anal*se(
beco#es the knowle(ge with which I procee( to anal*se the ne&t la*er, 5o in that
process each anal*sis beco#es inco#plete an( lea(s to further conflict) an( so
to inaction, An( in anal*sis there is the anal*ser an( the anal*se() whether the
anal*ser is the professional) or *ourself) the la*#an. there is this (ualit*)
the anal*ser anal*sing so#ething which he thinks is (ifferent fro# hi#self, 6ut
the anal*ser) what is he/ 2e is the past) he is the accu#ulate( knowle(ge of all
the things he has anal*se(, An( with that knowle(ge + which is the past + he
anal*ses the present, 5o in that process there is conflict) there is the
struggle to confor#) or to force that which he anal*ses, Also there is this
whole process of (rea#ing, I (on't know whether *ou ha!e gone into all this
*ourself) or probabl* *ou ha!e rea( other people's books) which is #ost
unfortunate. because then *ou #erel* repeat what other people ha!e sai() howe!er
fa#ous the* are, 6ut if *ou (on't rea( all those books + as the speaker (oes not
+ then *ou ha!e to in!estigate *ourself) then it beco#es #uch #ore fascinating)
#uch #ore original) #uch #ore (irect an( true, In the process of anal*sis there
is this worl( of (rea#s, %e accept (rea#s as necessar*) because the
professionals sa*) 3You #ust (rea#) otherwise *ou go #a(3) an( there is so#e
truth in that, %e are en'uiring into all this because we are tr*ing to fin( out
whether it is possible to change ra(icall*) when there is so #uch confusion) so
#uch #iser*) such hatre( an( brutalit* in the worl(. there is no co#passion, 0ne
#ust) if one is at all serious) en'uire into all this, %e are en'uiring not
#erel* for intellectual entertain#ent but actuall* tr*ing to fin( out if it is
possible to change, An( when we see the possibilit* of change) whate!er we are)
howe!er shallow) howe!er superficial) repetiti!e) i#itati!e) if we see that
there is a possibilit* of ra(ical change) then we ha!e the energ* to (o so, If
we sa* it is not possible) then that energ* is (issipate(, 5o we are en'uiring
into this 'uestion) whether anal*sis (oes pro(uce a ra(ical change at all) or
whether it is #erel* an intellectual entertain#ent) an a!oi(ance of action, As
we were sa*ing) anal*sis i#plies entering into the worl( of (rea#s, %hat are
(rea#s) how (o the* co#e into being/ I (on't know if *ou ha!e gone into this. if
*ou ha!e) *ou will see that (rea#s are the continuation of our (ail* life, %hat
*ou are (oing (uring the (a*) all the #ischief) the corruption) the hatre() the
passing pleasures) the a#bition) the guilt an( so on) all that is continue( in
the worl( of (rea#s) onl* in s*#bols) in pictures an( i#ages, These pictures an(
i#ages ha!e to be interprete( an( all the fuss an( unrealit* of all that co#es
into being, 0ne ne!er asks wh* shoul( one (rea# at all, 0ne has accepte( (rea#s
as essential) as part of life, Now we are asking oursel!es 7if *ou are with #e8
wh* we (rea# at all, Is it possible when *ou go to sleep to ha!e a #in( that is
co#pletel* 'uiet/ 6ecause it is onl* in that 'uiet state that it renews itself)
e#pties itself of all its content) so that it is #a(e fresh) *oung) (ecisi!e)
not confuse(, If (rea#s are the continuation of our (ail* life) of our (ail*
tur#oil) an&iet*) the (esire for securit*) attach#ent) then ine!itabl*) (rea#s
in their s*#bolic for# #ust take place, That is clear) isn't it/ 5o one asks)
3%h* shoul( one (rea# at all/3 Can the brain cells be 'uiet) not carr* on all
the business of the (a*/ 0ne has to fin( that out e&peri#entall*) not accepting
what the speaker sa*s + an( for goo(ness sake (on't e!er (o that) because we are
sharing together) in!estigating together, You can test it out b* being totall*
aware (uring the (a*) watching *our thoughts) *our #oti!es) *our speech) the wa*
*ou walk an( talk, %hen *ou are so aware there are the inti#ations of the
unconscious) of the (eeper la*ers) because then *ou are e&posing) in!iting the
hi((en #oti!es) the an&ieties) the content of the unconscious to co#e into the
open, 5o when *ou go to sleep) *ou will fin( that *our #in() inclu(ing the
brain) is e&traor(inaril* 'uiet, It is reall* resting) because *ou ha!e finishe(
what *ou ha!e been (oing (uring the (a*, If *ou take stock of the (a*) as *ou go
to be( an( lie (own + (on't *ou (o this/ + sa*ing) 3I shoul( ha!e (one this) I
shoul( not ha!e (one that3) 3It woul( ha!e been better that wa*) I wish I ha(n't
sai( this3 + when *ou take stock of the things that ha!e happene( (uring the
(a*) then *ou are tr*ing to bring about or(er before *ou go to sleep, An( if *ou
(on't #ake or(er before *ou go to sleep) the brain tries to (o it when *ou are
asleep, 6ecause the brain functions perfectl* onl* in or(er) not in (isor(er, It
functions #ost efficientl* when there is co#plete or(er) whether that or(er is
neurotic or rational. because in neurosis) in i#balance) there is or(er) an( the
brain accepts that or(er, 5o) if *ou take stock of e!er*thing that has been
happening (uring the (a* before *ou go to sleep) then *ou are tr*ing to bring
about or(er) an( therefore the brain (oes not ha!e to bring or(er while *ou are
asleep$ *ou ha!e (one it (uring the (a*, You can bring about that or(er e!er*
#inute (uring the (a*) that is if *ou are aware of e!er*thing that's happening)
outwar(l* an( inwar(l*, 0utwar(l* in the sense of being aware of the (isor(er
about *ou) the cruelt*) the in(ifference) the callousness) the (irt) the
s'ualor) the 'uarrels) the politicians an( their chicaner* + all that is
happening, An( *our relationship with *our husban() *our wife) with *our girl or
bo*frien() be aware of ill that (uring the (a*) without correcting it) 9ust be
aware of it, The #o#ent *ou tr* to correct it) *ou are bringing (isor(er, 6ut if
*ou #erel* obser!e actuall* what is) then what is) is or(er, It is onl* when *ou
tr* to change 3what is3 that there is (isor(er. because *ou want to change
accor(ing to the knowle(ge which *ou ha!e ac'uire(, That knowle(ge is the past
an( *ou are tr*ing to change 3what is3 + which is not the past + accor(ing to
what *ou ha!e learnt, Therefore there is a contra(iction) therefore there
is a (istortion) therefore this is (isor(er, 5o (uring the (a*) if *ou are
aware of the wa*s of *our thoughts) *our #oti!es) the h*pocris*) the (ouble+talk
+ (oing one thing) sa*ing another) thinking another + the #ask that *ou put on)
the !arieties of (eception that one has so rea(il* to han() if *ou are aware of
all that (uring the (a*) *ou (on't ha!e to take stock at all when *ou go to
sleep) *ou are bringing or(er each #inute, 5o when *ou (o go to sleep *ou will
fin( that *our brain cells) which ha!e recor(e( an( hol( the past) beco#e
totall* 'uiet) an( *our sleep then beco#es so#ething entirel* (ifferent, %hen we
use the wor( 3#in(3) we inclu(e in that the brain) the whole ner!ous organis#)
the affections) all the hu#an structure. we #ean all that) not so#ething
separate, In that is inclu(e( the intellect) the heart) the whole ner!ous
organis#, %hen *ou go to sleep then) the process has totall* co#e to an en() an(
when *ou wake up *ou see things e&actl* as the* are) not *our interpretation of
the# or the (esire to change the#, 5o anal*sis) for the speaker) pre!ents
action, An( action is absolutel* essential in or(er to bring about this ra(ical
change, 5o anal*sis is not the wa*, :on't accept) please) what the speaker is
sa*ing) but obser!e it for *ourself) learn about it) not fro# #e) but learn b*
watching all these i#plications of anal*sis$ ti#e) the anal*ser an( the anal*se(
+ the anal*ser is the anal*se( + an( each anal*sis #ust be co#plete) otherwise
it (istorts the ne&t anal*sis, 5o to see that the whole process of anal*ses)
whether it is introspecti!e or intellectual anal*sis) is totall* wrong; It is
not the wa* out + #a*be it is necessar* for those who are so#ewhat) or greatl*)
unbalance(. an( perhaps #ost of us are unbalance(, %e #ust fin( a wa* of
obser!ing the whole content of consciousness without the anal*ser, It is great
fun if *ou go into this) because *ou ha!e then re9ecte( totall* e!er*thing that
#an has sai(, 6ecause then *ou stan( alone. when *ou fin( out for *ourself) it
will be authentic) real) true) not (epen(ent on an* professor) an* ps*chologist)
an* anal*st an( so on, 5o one #ust fin( a wa* of obser!ing without anal*sis, I'#
going to go into that + I hope *ou (on't #in( #* (oing all this) (o *ou/ This is
not group therap*; 74aughter8 This is not an open confession) it is not that the
speaker is anal*sing *ou) or #aking *ou change an( beco#e #ar!ellous hu#an
beings; You ha!e to (o this *ourself) an( as #ost of us are secon(han( or thir(+
han( hu#an beings) it is going to be !er* (ifficult to put awa* totall* all that
has been i#pose( on *our #in(s b* the professionals) whether b* religious or
scientific professionals, %e ha!e to fin( out for oursel!es, If anal*sis is not
the wa* + an( it is not) as far as the speaker is concerne() as he has e&plaine(
+ then how is one to e&a#ine or to obser!e the total content of consciousness/
%hat is the content of consciousness/ Please (on't repeat what so#ebo(* else has
sai(, %hat is *our total content/ 2a!e *ou e!er looke( at it) consi(ere( it/ If
*ou ha!e) is it not the !arious recor(e( inci(ents) happenings) pleasurable an(
non+pleasurable) !arious beliefs) tra(itions) the !arious in(i!i(ual
recollections an( #e#ories) the racial an( fa#il* #e#ories) the culture in which
one has been brought up + all that is the content) isn't it/ An( the inci(ents
that take place e!er* (a*) the #e#ories) the !arious pains) the unhappiness) the
insults) all that is recor(e(, An( that content is *our consciousness + *ou) as
a Catholic) or Protestant) li!ing in this western worl( with the search for #ore
an( #ore an( #ore) the worl( of great pleasure) entertain#ent) wealth) incessant
noise of the tele!ision) the brutalit* + all that is *ou) that's *our content,
2ow is all that to be e&pose(/ + an( in the e&posing of it) is each inci(ent)
each happening) each tra(ition) each hurt) each pain to be e&a#ine( one b* one/
0r is it to be looke( at totall*/ If it is to be e&a#ine( bit b* bit) one b*
one) *ou are entering into the worl( of anal*sis an( there is no en( to that)
*ou will (ie anal*sing + an( gi!ing a great (eal of #one* to those who anal*se)
if that's *our pleasure, Now we're going to fin( out how to look at these
!arious frag#ents) which are the content of consciousness) totall* + not
anal*ticall*, %e are going to fin( out how to obser!e without an* anal*sis at
all, That is) we ha!e looke( at e!er*thing + at the tree) at the clou() at the
wife an( the husban() at the girl an( the bo* + as the obser!er an( the
obser!e(, Please (o gi!e a little attention to this, You ha!e obser!e( *our
anger) *our gree( or *our 9ealous*) whate!er it is) as an obser!er looking at
gree(, The obser!er is gree() but *ou ha!e separate( the obser!er because *our
#in( is con(itione( to the anal*tical process. therefore *ou are alwa*s looking
at the tree) at the clou() at e!er*thing in life as an obser!er an( the thing
obser!e(, 2a!e *ou notice( it/ You look at *our wife through the i#age which *ou
ha!e of her. that i#age is the obser!er) it is the past) that i#age has been put
together through ti#e, An( the obser!er is the ti#e) is the past) is the
accu#ulate( knowle(ge of the !arious inci(ents) acci(ents) happenings)
e&periences an( so on, That obser!er is the past) an( he looks at the thing
obser!e( as though he were not of it) but separate fro# it, Now can *ou look
without the obser!er/ Can *ou look at the tree without the past as the obser!er/
That is) when there is the obser!er) then there is space between the obser!er
an( the obser!e( + the tree, That space is ti#e) because there is a (istance,
That ti#e is the 'ualit* of the obser!er) who is the past) who is the
accu#ulate( knowle(ge) who sa*s) 3That is the tree3) or 3That is the i#age of #*
wife,3 Can *ou look) not onl* at the tree) but at *our wife or *our husban()
without the i#age/ You know) this re'uires tre#en(ous (iscipline, I a# going to
show *ou so#ething$ (iscipline generall* i#plies confor#it*) (rill) i#itation)
conflict between what is an( what shoul( be, An( so in (iscipline there is
conflict$ suppressing) o!erco#ing) the e&ercise of will an( so on + all that is
i#plie( in that wor(, 6ut that wor( #eans to learn + not to confor#) not to
suppress) but to learn, An( the 'ualit* of the #in( that learns has its own
or(er which is (iscipline, %e are learning now to obser!e) without the obser!er)
without the past) without the i#age, %hen *ou so obser!e) the actual 3what is3)
is a li!ing thing) not a thing looke( upon as (ea() recogni<able b* the past
e!ent) b* past knowle(ge, 4ook) 5irs) let's #ake it #uch si#pler than this, You
sa* so#ething to #e which hurts #e) an( the pain of that hurt is recor(e(, The
#e#or* of that continues an( when there is further pain) it is recor(e( again,
5o the hurt is being strengthene( fro# chil(hoo( on, %hereas) if I obser!e it
co#pletel*) when *ou sa* so#ething which is painful to #e) then it is not
recor(e( as a hurt, The #o#ent *ou recor( it as a hurt) that recor(ing is
continue( an( for the rest of *our life *ou are being hurt) because *ou are
a((ing to that hurt, %hereas to obser!e the pain co#pletel* without recor(ing
it) is to gi!e *our total attention at the #o#ent of the pain, Are *ou (oing all
this/ 4ook) when *ou go out) when *ou walk in these streets) there are all kin(s
of noise) all kin(s of shouting) !ulgarit*) brutalit*) this noise is pouring in,
That is !er* (estructi!e + the #ore sensiti!e *ou are the #ore (estructi!e it
beco#es) it hurts *our organis#, You resist that hurt an( therefore *ou buil( a
wall, An( when *ou buil( a wall *ou are isolating *ourself, Therefore *ou are
strengthening the isolation) b* which *ou will get #ore an( #ore hurt, %hereas
if *ou are obser!ing that noise) are attenti!e to that noise) then *ou will see
that *our organis# is ne!er hurt, If *ou un(erstan( this one ra(ical principle)
*ou will ha!e un(erstoo( so#ething i##ense$ that where there is an obser!er
separating hi#self fro# the thing he obser!es) there #ust be conflict, :o what
*ou will) as long as there is a (i!ision between the obser!er an( the obser!e()
there #ust be conflict, As long as there is (i!ision between the =usli# an( the
2in(u) between the Catholic an( the Protestant) between the 6lack an( the %hite)
there #ust be conflict. *ou #a* tolerate each other) which is an intellectual
co!ering of intolerance, As long as there is (i!ision between *ou an( *our wife)
there #ust be conflict, This (i!ision e&ists fun(a#entall*) basicall*) as long
as there is the obser!er separate fro# the thing obser!e(, As long as I sa*)
3Anger is (ifferent fro# #e) I #ust control anger) I #ust change) I #ust control
#* thoughts3) in that there is (i!ision) therefore there is conflict, Conflict
i#plies suppression) confor#it*) i#itation) all that is in!ol!e( in it, If *ou
reall* see the beaut* of this) that the obser!er is the obser!e() that the two
are not separate) then *ou can obser!e the totalit* of consciousness without
anal*sis, Then *ou see the whole content of it instantl*, The obser!er is the
thinker, %e ha!e gi!en such tre#en(ous i#portance to the thinker) ha!en't we/ %e
li!e b* thought) we (o things b* thought) we plan our life b* thought) our
action is #oti!ate( b* thought, An( thought is worshippe( throughout the worl(
as the #ost e&traor(inaril* i#portant thing) which is part of the intellect, An(
thought has separate( itself as the thinker, The thinker sa*s) 3These thoughts
are no goo(3) 3These are better3) he sa*s) 3This i(eal is better than that
i(eal3) 3This belief is better than that belief3, It is all the pro(uct of
thought + thought which has #a(e itself separate) frag#ente( itself as the
thinker) as the e&periencer, Thought has separate( itself as the higher self an(
the lower self + in In(ia it is calle( the at#an) the higher, 2ere *ou call it
the soul) or this or that, 6ut it
is still thought in operation, That's clear) isn't it/ I #ean) this is logical)
it is not irrational, Now I a# going to show *ou the irrationalit* of it, All
our books) all our literature) e!er*thing is thought, An( our relationship is
base( on thought + 9ust think of it; =* wife is the i#age which I ha!e create(
b* thinking, That thinking has been put together b* nagging) b* all the things
which go on between husban( an( wife + pleasure) se&) the irritations) the
e&clusions) all the separati!e instincts that go on, 0ur thought is the result
of our relationship, Now what is thought/ You are aske( that 'uestion) 3%hat is
thought/3 Please (on't repeat so#ebo(* else + fin( out for *ourself, 5urel*
thought is the response of #e#or*) isn't it/ + #e#or* as knowle(ge) #e#or* as
e&perience which has been accu#ulate() store( up in the brain cells, 5o the
brain cells the#sel!es are the cells of #e#or*, 6ut if *ou (i( not think at all)
*ou woul( be in a state of a#nesia) *ou woul( not be able to get to *our house,
Thought is the response of the accu#ulate( #e#or* as knowle(ge) as e&perience +
whether it is *ours) or the inherite() the co##unal e&perience an( so on, 5o
thought is the response of the past) which #a* pro9ect itself into the future)
going through the present) #o(if*ing it as the future, 6ut it is still the past,
5o thought is ne!er free + how can it be/ It can i#agine what is free(o#) it can
i(eali<e what free(o# shoul( be) create a 1topia of free(o#, 6ut thought itself)
in itself) is of the past an( therefore it is not free) it is alwa*s ol(,
Please) it is not a 'uestion of *our agreeing with the speaker) it is a fact,
Thought organises our life) base( on the past, That thought) base( on the past)
pro9ects what shoul( be to#orrow an( so there is conflict, >ro# that arises a
'uestion) which is) for #ost of us) thought has gi!en a great (eal of pleasure,
Pleasure is a gui(ing principle in our life, %e are not sa*ing that it is wrong
or right) we are e&a#ining it, Pleasure is the thing that we want #ost, 2ere in
this worl( an( in the spiritual worl() in hea!en + if *ou ha!e a hea!en + we
want pleasure in an* for# + religious entertain#ent) going to =ass) all the
circus that goes on in the na#e of religion, An( the pleasure of an* inci(ent)
whether it is of a sunset) or se&ual) or an* sensor* pleasure) is recor(e( an(
thought o!er, 5o thought as pleasure pla*s a tre#en(ous part in our life,
5o#ething happene( *ester(a* which was a #ost lo!el* thing) a #ost happ* e!ent)
it is recor(e(. thought co#es upon it) chews it an( keeps on thinking about it
an( wants it repeate( to#orrow) whether it be se&ual or otherwise, 5o thought
gi!es !italit* to an inci(ent that is o!er, The !er* process of recor(ing is
knowle(ge) which is the past) an( thought is the past, 5o thought) as pleasure)
is sustaine(, If *ou ha!e notice() pleasure is alwa*s in the past. or the
i#agine( pleasure of to#orrow is still the recollection pro9ecte( into the
future) fro# the past, You can also obser!e that where there is pleasure an( the
pursuit of pleasure) there is also the nourishing of fear, 2a!en't *ou notice(
it/ >ear of the thing I ha!e (one *ester(a*) fear of the ph*sical pain which I
ha( a week ago. thinking about it sustains the fear, There is no en(ing of that
pain when it's o!er, It is finishe() but I carr* it o!er b* thinking about it,
5o thought sustains an( gi!es nourish#ent to pleasure as well as to fear,
Thought is responsible for this, There is fear of the present) of the future)
fear of (eath) fear of the unknown) fear of not fulfilling) fear of not being
lo!e() wanting to be lo!e( + there are so #an* fears) all create( b* the
#achiner* of thought, 5o there is the rationalit* of thought an( the
irrationalit* of thought, There #ust be the e&ercise of thought in (oing things,
Technologicall*) in the office) when *ou cook) when *ou wash (ishes + knowle(ge
#ust function perfectl*, There is the rationalit*) the logic of thought in
action) in (oing, 6ut also thought beco#es totall* irrational when it sustains
pleasure or fear, An( *et thought sa*s) 3I cannot let go of #* pleasure. *et
thought knows) if it is at all sensiti!e or aware) that there is pain co#ing
with it, 5o to be aware of all the #achiner* of thought) of the co#plicate()
subtle #o!e#ent of thought; This is reall* not at all (ifficult once *ou sa*) 3I
#ust fin( out a wa* of li!ing that is totall* (ifferent) a wa* of life in which
there is no conflict,3 If that is *our real) *our insistent) passionate (e#an( +
as is *our (e#an( for pleasure + to li!e a life) inwar(l* an( outwar(l* in which
there is no conflict whatsoe!er + then *ou will see the possibilit* of it,
6ecause) as we ha!e e&plaine() conflict e&ists onl* when there is (i!ision
between 3#e3 an( 3not #e3, Then if *ou see that) not !erball* or intellectuall*
+ because that is not seeing + but when *ou actuall* reali<e that there is no
(i!ision between the obser!er an( the obser!e() between the thinker an( the
thought) then *ou see) then *ou obser!e actuall* 3what is3, An( when *ou see
actuall* 3what is3) *ou are alrea(* be*on( it, You (on't sta* with 3what is3)
*ou sta* with 3what is3 onl* when the obser!er is (ifferent fro# the 3what is3,
Are *ou getting this/ 5o when there is this co#plete cessation of (i!ision
between the obser!er an( the obser!e() then 3what is3 is no longer what is, The
#in( has gone be*on( it, ?uestioner$ 2ow can I change this i(entification of the
obser!er with the obser!e(/ I can't 9ust agree with *ou an( sa* 3 Yes) it's
true3) but ha!e to (o so#ething about it, "rishna#urti$ ?uite right, 5ir) there
is no i(entification at all, %hen *ou i(entif* *ourself with the obser!e() it is
still the pattern of thought) isn't it/ ?uestioner$ Precisel*) but how (o I get
out of that/ "rishna#urti$ You (on't get out of it) I'll show it to *ou) 5ir, :o
*ou see the truth that the obser!er is the obser!e(/ + the fact of it) the logic
of it, :o *ou see that/ 0r (on't *ou/ ?uestioner$ It is still onl* a co##ent
which arises. the truth (oes not e&ist, "rishna#urti$ The fact (oes not e&ist/
?uestioner$ No) a co##ent of agree#ent arises, "rishna#urti$ 6ut *ou see that
fact) (on't *ou/ :on't agree or (isagree) this is a !er* serious thing. I wish I
coul( talk about #e(itation) but not now) for this is i#plie( in it, 5ir) see
the i#portance of this, The truth is that 3I a# anger3 + not 3I3 a# (ifferent
fro# anger, That is the truth) that is a fact) isn't it/ I a# anger. not 3I3
separate fro# anger, %hen I a# 9ealous) I a# 9ealous*. not 3I3 a# (ifferent fro#
9ealous*, I #ake #*self separate fro# 9ealous* because I want to (o so#ething
about it) sustain it or get ri( of it or rationali<e it) whate!er it is, 6ut the
fact is) the 3#e3 is 9ealous) isn't it/ Now how a# I to act when I a# 9ealous)
when 3#e3 is 9ealous*/ 6efore) I thought 3I3 coul( act when I separate( #*self
fro# 9ealous*) I thought I coul( (o so#ething about it) suppress it) rationali<e
it) or run awa* fro# it + (o !arious things, I thought I was (oing so#ething,
2ere) I feel I a# not (oing an*thing, That is) when I sa* 3I a# 9ealous*3) I
feel I can't #o!e, Isn't that right) 5ir/ 4ook at the two !arieties of acti!it*)
at the action which takes place when *ou are (ifferent fro# 9ealous*) which is
the non+en(ing of 9ealous*, You #a* run awa* fro# it) *ou #a* suppress it) *ou
#a* transcen( it) *ou #a* escape) but it will co#e back) it will be there
alwa*s) because there is the (i!ision between *ou an( 9ealous*, Now there is a
totall* (ifferent kin( of action when there is no (i!ision) because in that the
obser!er is the obser!e() he cannot (o an*thing about it, 6efore) he was able to
(o so#ething about it) now he feels he is powerless) he is frustrate() he can't
(o an*thing, If the obser!er is the obser!e() then there is no sa*ing) 3I can or
can't (o an*thing about it3 + he is what he is, 2e is 9ealous*, Now) when he is
9ealous*) what takes place/ @o on) 5ir; ?uestioner$ 2e un(erstan(s,,,
"rishna#urti$ :o look at it) take ti#e, %hen I think I a# (ifferent fro# #*
9ealous*) then I feel I can (o so#ething about it an( in the (oing of it there
is conflict, 2ere on the other han() when I reali<e the truth of it) that I a#
9ealous*) that 3I3) the obser!er) a# the obser!e() then what takes place/
?uestioner$ There is no conflict, "rishna#urti$ The ele#ent of conflict ceases,
There conflict e&ists) here conflict (oes not e&ist, 5o conflict is 9ealous*,
2a!e *ou got it/ There has been co#plete action) an action in which there has
been no effort at all) therefore it is co#plete) total) it will ne!er co#e back,
?uestioner$ You sai( anal*sis is the (ea(l* tool to thought or consciousness, I
perfectl* agree with *ou an( *ou were about to sa* that *ou woul( (e!elop the
argu#ent that there are frag#ents in the brain or in thought or in consciousness
which will be anti+anal*sis, I shoul( be grateful) 5ir) if *ou woul( continue to
(e!elop that part of the argu#ent, "rishna#urti$ 0f what) 5ir/ ?uestioner$ You
#entione( the frag#ents will not constitute an* conflict or struggle) the* will
be anti+anal*tical, "rishna#urti$ I 9ust e&plaine() 5ir) there #ust be
frag#entation when there is the obser!er an( the obser!e() as two (ifferent
things, 5ir) look) this is not an argu#ent) there is nothing to (e!elop, I ha!e
gone into it fairl* thoroughl*) we can spen( of course lots #ore ti#e) because
the #ore (eepl* *ou go into it the #ore there is, %e ha!e broken up our life
into #an* frag#ents) ha!en't we/ + the scientist) the business#an) the artist)
the housewife an( so on, %hat is the basis) what is the root of this
frag#entation/ The root of this frag#entation is the obser!er being separate
fro# the obser!e(, 2e breaks up life$ I a# a 2in(u an( *ou are a Catholic) I a#
a Co##unist) *ou are a bourgeois, 5o there is this (i!ision going on all the
ti#e, An( I sa*) 3%h* is there this
(i!ision) what causes this (i!ision/3 + not onl* in the e&ternal) econo#ic)
social structure) but #uch #ore (eepl*, This (i!ision is brought about b* the
3#e3 an( the 3not #e3 + the #e that wants to be superior) fa#ous) greater +
whereas 3*ou3 are (ifferent, 5o the 3#e3 is the obser!er) the 3#e3 is the past)
which (i!i(es the present as the past an( the future, 5o as long as there is the
obser!er) the e&periencer) the thinker) there #ust be (i!ision, %here the
obser!er is the obser!e() conflict ceases an( therefore 9ealous* ceases, 6ecause
9ealous* is conflict) isn't it/ ?uestioner$ Is 9ealous* hu#an nature/
"rishna#urti$ Is !iolence hu#an nature/ Is gree( hu#an nature/ ?uestioner$ I
wante( to ask *ou another 'uestion) if I #a*, A# I right or wrong) accor(ing to
what *ou'!e been telling us) to sa*) as a #an thinketh in his heart) so is he/
5o we #ust watch our thoughts an( profit fro# e&perience, "rishna#urti$ That's
9ust it, As *ou think) what *ou think) *ou are, You think *ou are greater than
so#ebo(* else) that *ou are inferior to so#ebo(* else) that *ou are perfect)
that *ou are beautiful or not beautiful) that *ou are angr* + what *ou think *ou
are, That's si#ple enough) isn't it/ 0ne has to fin( out whether it is possible
to li!e a life where thought has its rational function) an( see where thought
beco#es irrational, %e'll go into that to#orrow, ?uestioner$ To continue with
9ealous*$ when the 9ealous* is 3#e3) an( 3#e3 is the 9ealous*) the conflict
en(s) because I know it's the 9ealous* an( it (isappears, 6ut when I listen to
the noises in the street an( the 3#e3 is the noise) an( the noises are 3#e3) how
can conflict en( when that noise will go on for e!er, "rishna#urti$ It's fairl*
si#ple) =a(a#, I walk (own the street an( that noise is terrible, An( when I sa*
that noise is 3#e3) the noise (oes not en() it goes on, Isn't that the 'uestion/
6ut I (on't sa* the noise is #e) I (on't sa* the clou( is #e) or the tree is #e)
wh* shoul( I sa* the noise is #e/ %e pointe( out 9ust now) that if *ou obser!e)
if *ou sa*) 3I listen to that noise3) listen co#pletel*) not with resistance)
then that noise #a* go on for e!er) it (oes not affect *ou, The #o#ent *ou
resist) *ou are separate fro# the noise + not i(entif* *ourself with the noise +
I (on't know if *ou see the (ifference, The noise goes on) I can cut #*self off
fro# it b* resisting it) putting a wall between #*self an( that noise, Then what
takes place) when I resist so#ething/ There is conflict) isn't there/ Now can I
listen to that noise without an* resistance whatsoe!er/ ?uestioner$ Yes) if *ou
know that the noise #ight stop in an hour; "rishna#urti$ No that is still part
of *our resistance, ?uestioner$ That #eans that I can listen to the noise in the
street for the rest of #* life with the possibilit* I #ight beco#e (eaf,
"rishna#urti$ No) listen) =a(a#) I a# sa*ing so#ething entirel* (ifferent, %e
are sa*ing) as long as there is resistance) there #ust be conflict, %hether I
resist #* wife) or #* husban() whether I resist the noise of a (og barking) or
the noise in the street) there #ust be conflict, Now) how is one to listen to
the noise without conflict + not whether it will go on in(efinitel*) or hoping
it will co#e to an en( + but how to listen to the noise without an* conflict/
That is what we are talking about, You can listen to the noise when the #in( is
co#pletel* free of an* for# of resistance + not onl* to that noise) but to
e!er*thing in life + to *our husban() to *our wife) to *our chil(ren) to the
politician, Therefore what takes place/ Your listening beco#es #uch #ore acute)
*ou beco#e #uch #ore sensiti!e) an( therefore noise is onl* a part) it isn't the
whole worl(, The !er* act of listening is #ore i#portant than the noise) so
listening beco#es the i#portant thing an( not the noise,