home / teachings /
the book of life
The Book of Life: Daily Meditations with J.
Krishnamurti November Chapter
Now available in bookstores everywhere or order directly
from the KFA™. |
 |
November 1
Breaking habits
Let us find out how to understand this whole process of habit forming
and habit breaking. We can take the example of smoking, and you can
substitute your own habit, your own particular problem, and experiment
with your own problem directly as I am experimenting with the problem of
smoking. It is a problem, it becomes a problem, when I want to give it up;
as long as I am satisfied with it, it is not a problem. The problem arises
when I have to do something about a particular habit, when the habit
becomes a disturbance. Smoking has created a disturbance, so I want to be
free of it. I want to stop smoking; I want to be rid of it, to put it
aside, so my approach to smoking is one of resistance or condemnation.
That is, I don't want to smoke, so my approach is either to suppress it,
condemn it, or to find a substitute for it—instead of smoking, to chew.
Now, can I look at the problem free of condemnation, justification, or
suppression? Can I look at my smoking without any sense of rejection? Try
to experiment with it now as I am talking, and you will see how
extraordinarily difficult it is not to reject or accept. Because, our
whole tradition, our whole background, is urging us to reject or to
justify rather than to be curious about it. Instead of being passively
watchful, the mind always operates on the problem.
November 2
Live
the four seasons in a day
Is it not essential that there
should be a constant renewal, a rebirth? If the present is burdened with
the experience of yesterday there can be no renewal. Renewal is not the
action of birth and death; it is beyond the opposites; only freedom from
the accumulation of memory brings renewal, and there is no understanding
save in the present.
The mind can understand the present only if it does not
compare, judge; the desire to alter or condemn the present without
understanding it gives continuance to the past. Only in comprehending the
reflection of the past in the mirror of the present, without distortion,
is there renewal.
...If you have lived an experience fully, completely, have
you not found that it leaves no traces behind? It is only the incomplete
experiences that leave their mark, giving continuity to self-identified
memory. We consider the present as a means to an end, so the present loses
its immense significance. The present is the eternal. But how can a mind
that is made up, put together, understand that which is not put together,
which is beyond all value, the eternal?
As each experience arises, live it out as fully and deeply
as possible; think it out, feel it out extensively and profoundly; be
aware of its pain and pleasure, of your judgments and identifications.
Only when experience is completed is there a renewal. We must be capable
of living the four seasons in a day; to be keenly aware, to experience, to
understand and be free of the gatherings of each day.
November 3
Anonymous
creativity
Have you ever thought about it? We want to be
famous as a writer, as a poet, as a painter, as a politician, as a singer,
or what you will. Why? Because we really don't love what we are doing. If
you loved to sing, or to paint, or to write poems—if you really loved
it—you would not be concerned with whether you are famous or not. To want
to be famous is tawdry, trivial, stupid, it has no meaning; but , because
we don't love what we are doing, we want to enrich ourselves with fame.
Our present education is rotten because it teaches us to love success and
not what we are doing. The result has become more important than the
action.
You know, it is good to hide your brilliance under a bushel,
to be anonymous, to love what you are doing and not to show off. It is
good to be kind without a name. That does not make you famous, it does not
cause your photograph to appear in the newspapers. Politicians do not come
to your door. You are just a creative human being living anonymously, and
in that there is richness and great beauty.
November 4
Empty
techniques
You cannot reconcile creativeness with technical
achievement. You may be perfect in playing the piano, and not be creative;
you may play the piano most brilliantly, and not be a musician. You may be
able to handle color, to put paint on canvas most cleverly, and not be a
creative painter. You may create a face, an image out of a stone, because
you have learned the technique, and not be a master creator. Creation
comes first, not technique, and that is why we are miserable all our
lives. We have technique—how to put up a house, how to build a bridge, how
to assemble a motor, how to educate our children through a system—we have
learned all these techniques, but our hearts and minds are empty. We are
first class machines; we know how to operate most beautifully, but we do
not love a living thing. You may be a good engineer, you may be a pianist,
you may write in a good style in English or Marathi or whatever your
language is, but creativeness is not found through technique. If you have
something to say, you create your own style; but when you have nothing to
say, even if you have a beautiful style, what you write is only the
traditional routine, a repetition in new words of the same old thing.
...So, having lost the song, we pursue the singer. We learn
from the singer the technique of song, but there is no song; and I say the
song is essential, the joy of singing is essential. When the joy is there,
the technique can be built up from nothing; you will invent your own
technique, you won't have to study elocution or style. When you have, you
see, and the very seeing of beauty is an art.
November 5
Know
when not to cooperate
Reformers, political, social, and
religious, will only cause more sorrow for man unless man understands the
workings of his own mind. In the understanding of the total process of the
mind, there is a radical, inward revolution, and from that inward
revolution springs the action of true cooperation, which is not
cooperation with a pattern, with authority, with somebody who "knows."
When you know how to co-operate because there is this inward revolution,
then you will also know when not to cooperate, which is really very
important, perhaps more important. We now cooperate with any person who
offers a reform, a change, which only perpetuates conflict and misery, but
if we can know what it is to have the spirit of cooperation that comes
into being with the understanding of the total process of the mind and in
which there is freedom from the self, then there is a possibility of
creating a new civilization, a totally different world in which there is
no acquisitiveness, no envy, no comparison. This is not a theoretical
utopia but the actual state of the mind that is constantly inquiring and
pursuing that which is true and blessed.
November 6
Why is
there crime?
You see, there is either a revolt within the
pattern of society, or a complete revolution outside of society. The
complete revolution outside of society is what I call religious
revolution. Any revolution which is not religious is within society and is
therefore no revolution at all, but only a modified continuation of the
old pattern. What is happening throughout the world, I believe, is revolt
within society, and this revolt often takes the form of what is called
crime. There is bound to be this kind of revolt so long as our education
is concerned only with training youth to fit into society—that is, to get
a job, to earn money, to be acquisitive, to have more, to conform.
That is what our so-called education everywhere is
doing—teaching the young to conform, religiously, morally, economically;
so naturally their revolt has no meaning, except that it must be
suppressed, reformed, or controlled. Such revolt is still within the
framework of society, and therefore it is not creative at all. But through
right education we could perhaps bring about a different understanding by
helping to free the mind from all conditioning—that is, by encouraging the
young to be aware of the many influences which condition the mind and make
it conform.
November 7
Life's
purpose
There are many people who will give you the purpose
of life; they will tell you what the sacred books say. Clever people will
go on inventing what the purpose of life is. The political group will have
one purpose, the religious group will have another purpose, and so on and
on. So, what is the purpose of life when you yourself are confused? When I
am confused, I ask you this question, "What is the purpose of life?"
because I hope that through this confusion, I shall find an answer. How
can I find a true answer when I am confused? Do you understand? If I am
confused, I can only receive an answer which is also confused. If my mind
is confused, if my mind is disturbed, if my mind is not beautiful, quiet,
whatever answer I receive will be through this screen of confusion,
anxiety, and fear; therefore, the answer will be perverted. So, what is
important is not to ask, "What is the purpose of life, of existence?" but
to clear the confusion that is within you. It is like a blind man who
asks, "What is light?" If I tell him what light is, he will listen
according to his blindness, according to his darkness; but suppose he is
able to see, then, he will never ask the question "what is light?" It is
there.
Similarly, if you can clarify the confusion within yourself,
then you will find what the purpose of life is; you will not have to ask,
you will not have to look for it; all that you have to do is to be free
from those causes which bring about confusion.
back to top
November 8
Live
is this world anonymously
Is it not possible to live in
this world without ambition, just being what you are? If you begin to
understand what you are without trying to change it, then what you are
undergoes a transformation. I think one can live in this world
anonymously, completely unknown, without being famous, ambitious, cruel.
One can live very happily when no importance is given to the self; and
this also is part of right education.
The whole world is worshipping success. You hear stories of
how the poor boy studied at night and eventually became a judge, or how he
began by selling newspapers and ended up a multi-millionaire. You are fed
on the glorification of success. With achievement of great success there
is also great sorrow; but most of us are caught up in the desire to
achieve, and success is much more important to us than the understanding
and dissolution of sorrow.
November 9
Only
one hour to live
If you had only one hour to live, what
would you do? Would you not arrange what is necessary outwardly, your
affairs, your will, and so on? Would you not call your family and friends
together and ask their forgiveness for the harm that you might have done
to them, and forgive them for whatever harm they might have done to you?
Would you not die completely to the things of the mind, to desires and to
the world? And if it can be done for an hour, then it can also be done for
the days and years that may remain... Try it and you will find out.
November 10
Die
every day
What is age? Is it the number of years you have
lived? That is part of age; you were born in such and such a year, and now
you are fifteen, forty or sixty years old. Your body grows old—and so does
your mind when it is burdened with all the experiences, miseries and
weariness of life; and such a mind can never discover what is truth. The
mind can discover only when it is young, fresh, innocent; but innocence is
not a matter of age. It is not only the child that is innocent—he may not
be—but the mind that is capable of experiencing without accumulating the
residue of experience. The mind must experience, that is inevitable. It
must respond to everything—to the river, to the diseased animal, to the
dead body being carried away to be burnt, to the poor villagers carrying
their burdens along the road, to the tortures and miseries of
life—otherwise it is already dead; but it must be capable of responding
without being held by the experience. It is tradition, the accumulation of
experience, the ashes of memory, that make the mind old. The mind that
dies every day to the memories of yesterday, to all the joys and sorrows
of the past—such a mind is fresh, innocent, it has no age; and without
that innocence, whether you are ten or sixty, you will not find God.
November 11
Feel
the state of death
We are afraid to die. To end the fear of
death we must come into contact with death, not with the image which
thought has created about death, but we must actually feel the state.
Otherwise there is no end to fear, because the word death creates
fear, and we don't even want to talk about it. Being healthy, normal, with
the capacity to reason clearly, to think objectively, to observe, is it
possible for us to come into contact with the fact, totally? The organism,
through usage, through disease, will eventually die. If we are healthy, we
want to find out what death means. It's not a morbid desire, because
perhaps by dying we shall understand living. Living, as it is now, is
torture, endless turmoil, a contradiction, and therefore there is
conflict, misery and confusion. The everyday going to the office, the
repetition of pleasure with its pains, the anxiety, the groping, the
uncertainty— that's what we call living. We have become accustomed to that
kind of living. We accept it; we grow old with it and die.
To find out what living is as well as to find out what dying
is, one must come into contact with death, that is, one must end every day
everything one has known. One must end the image that one has built up
about oneself, about one's family, about one's relationship, the image
that one has built through pleasure, through one's relationship to
society, everything. That is what is going to take place when death
occurs.
November 12
Fear
of death?
Why are you afraid of death? Is it perhaps
because you do not know how to live? If you knew how to live fully, would
you be afraid of death? If you loved the trees, the sunset, the birds, the
falling leaf; if you were aware of men and women in tears, of poor people,
and really felt love in your heart, would you be afraid of death? Would
you? Don't be persuaded by me. Let us think about it together. You do not
live with joy, you are not happy, you are not vitally sensitive to things;
and is that why you ask what is going to happen when you die? Life for you
is sorrow, and so you are much more interested in death. You feel that
perhaps there will be happiness after death. But that is a tremendous
problem, and I do not know if you want to go into it. After all, fear is
at the bottom of all this—fear of dying, fear of living, fear of
suffering. If you cannot understand what it is that causes fear and be
free of it, then it does not matter very much whether you are living or
dead.
November 13
I am
afraid
My inquiry now is how to be free from the fear of
the known, which is the fear of losing my family, my reputation, my
character, my bank account, my appetites and so on. You may say that fear
arises from conscience; but your conscience is formed by your
conditioning, so conscience is still the result of the known. What do I
know? Knowledge is having ideas, having opinions about things, having a
sense of continuity as in relation to the known, and no more....
There is fear of pain. Physical pain is a nervous response,
but psychological pain arises when I hold on to things that give me
satisfaction, for then I am afraid of anyone or anything that may take
them away from me. The psychological accumulations prevent psychological
pain as long as they are undisturbed; that is I am a bundle of
accumulations, experiences, which prevent any serious form of
disturbance—and I do not want to be disturbed. Therefore I am afraid of
anyone who disturbs them. Thus my fear is of the known, I am afraid of the
accumulations, physical or psychological, that I have gathered as a means
of warding off pain or preventing sorrow. ...Knowledge also helps to
prevent pain. As medical knowledge helps to prevent physical pain, so
beliefs help to prevent psychological pain, and that is why I am afraid of
losing my beliefs, though I have no perfect knowledge or concrete proof of
the reality of such beliefs.
November 14
Only
that which dies can renew itself
When we talk of a
spiritual entity, we mean by that something which is not within the field
of the mind, obviously. Now, is the "I" such a spiritual entity? If it is
a spiritual entity, it must be beyond all time; therefore it cannot be
reborn or continued. Thought cannot think about it because thought comes
within the measure of time, thought is from yesterday, thought is a
continuous movement, the response of the past; so thought is essentially a
product of time. If thought can think about the "I", then it is part of
time; therefore that "I" is not free of time, therefore it is not
spiritual—which is obvious. So, the "I", the "you" is only a process of
thought; and you want to know whether that process of thought, continuing
apart from the physical body, is born again, is reincarnated in a physical
form. Now go a little further. That which continues—can it ever discover
the real, which is beyond time and measurement. That "I", that entity
which is a thought-process—can it ever be new? If it cannot, then there
must be an ending to thought. Is not anything that continues inherently
destructive? That which has continuity can never renew itself. As long as
thought continues through memory, through desire, through experience, it
can never renew itself; therefore, that which is continued cannot know the
real. You may be reborn a thousand times, but you can never know the real
for only that which dies, that which comes to an end, can renew itself.
back to top
November 15
To die
without argument
Do you know what it means to come into
contact with death, to die without argument? Because death, when it comes,
does not argue with you. To meet it, you have to die every day to
everything: to your agony, to your loneliness, to the relationship you
cling to; you have to die to your thought, to die to your habit, to die to
your wife so that you can look at your wife anew; you have to die to your
society so that you, as a human being, are new, fresh, young, and you can
look at it. But you cannot meet death, if you don't die every day. It is
only when you die, that there is love. A mind that is frightened has no
love—it has habits, it has sympathy, it can force itself to be kind and
superficially considerate. But fear breeds sorrow, and sorrow is time as
thought.
So to end sorrow is to come into contact with death while
living, by dying to your name, to your house, to your property, to your
cause, so that you are fresh, young, clear, and you can see things as they
are without any distortion. That is what is going to take place when you
die. But we have a limited death to the physical. We know very well
logically, sanely, that the organism is going to come to an end. So we
invent a life which we have lived of daily agony, daily insensitivity, the
increase of problems, and its stupidity; that life we want to carry over,
which we call the "soul"—which we say is the most sacred thing, a part of
the divine; but it is still part of your thought and therefore it has
nothing to do with divinity. It is your life!
So one has to live every day dying—dying because you are
then in contact with life.
November 16
In
death is immortality
Surely, in ending there is renewal, is
there not? It's only in death that a new thing comes into being. I am not
giving you comfort. This is not something to be believed or thought about
or intellectually examined and accepted, for then you will make it into
another comfort, as you now believe in reincarnation or continuity in the
hereafter, and so on. But the actual fact is that that which continues has
no rebirth, no renewal. Therefore, in dying every day there is renewal,
there is a rebirth. That is immortality. In death there is immortality—not
the death of which you are afraid, but the death of previous conclusions,
memories, experiences, with which you are identified as the 'me'. In the
dying of the 'me' every minute there is eternity, there is immortality,
there is a thing to be experienced—not to be speculated upon or lectured
about, as you do about reincarnation and all that kind of stuff....
When you are no longer afraid, because every minute there is
an ending and therefore a renewal, then you are open to the unknown.
Reality is the unknown. Death is also the unknown. But to call death
beautiful, to say how marvelous it is because we shall continue in the
hereafter and all that nonsense has no reality. What has reality is seeing
death as it is—an ending; an ending in which there is renewal, a rebirth,
not a continuity. For, that which continues, decays; and that which has
the power to renew itself, is eternal.
November 17
Reincarnation is essentially
egotistic
You want me to give you an assurance that you
will live another life, but in that there is no happiness or wisdom. The
search for immortality through reincarnation is essentially egotistic, and
therefore not true. Your search for immortality is only another form of
the desire for the continuance of self-defensive reactions against life
and intelligence. Such a craving can only lead to illusion. So what
matters is, not whether there is reincarnation, but to realize complete
fulfilment in the present. And you can do that only when your mind and
heart are no longer protecting themselves against life. The mind is
cunning and subtle in its self-defense, and it must discern for itself the
illusory nature of self-protection. This means that you must think and act
completely anew. You must liberate yourself from the net of false values
which environment has imposed upon you. There must be utter nakedness.
Then there is immortality, reality.
November 18
What
is reincarnation?
Let us find out what you mean by
reincarnation—the truth of it, not what you like to believe, not what
someone has told you, or what your teacher has said. Surely, it is the
truth that liberates, not your own conclusion, your own opinion.... When
you say, "I shall be reborn," you must know what the 'I' is. ... Is the
'I' a spiritual entity, is the 'I' something continuous, is the 'I'
something independent of memory, experience, knowledge? Either the 'I' is
a spiritual entity, or it is merely a thought process. Either it is
something out of time which we call spiritual, not measurable in terms of
time, or it is within the field of time, the field of memory, thought. It
cannot be something else. Let us find out if it is beyond the measurement
of time. I hope you are following all this. Let us find out if the 'I' is
in essence something spiritual. Now by "spiritual" we mean, do we not,
something not capable of being conditioned, something that is not the
projection of the human mind, something that is not within the field of
thought, something that does not die. When we talk of a spiritual entity,
we mean by that something which is not within the field of the mind,
obviously. Now, is the 'I' such a spiritual entity? If it is a spiritual
entity, it must be beyond all time; therefore it cannot be reborn or
continued. ...That which has continuity can never renew itself. As long as
thought continues through memory, through desire, through experience, it
can never renew itself; therefore, that which is continued cannot know the
real.
November 19
Is
there such a thing as a soul?
So to understand this
question of death, we must be rid of fear which invents the various
theories of afterlife or immortality or reincarnation. So we say, those in
the East say, that there is reincarnation, there is a rebirth, a constant
renewal going on and on and on—the soul, the so-called soul. Now please
listen carefully.
Is there such a thing? We like to think there is such a
thing, because it gives us pleasure, because that is something which we
have set beyond thought, beyond words, beyond; it is something eternal,
spiritual, that can never die, and so thought clings to it. But is there
such a thing, as a soul, which is something beyond time, something beyond
thought, something which is not invented by man, something which is beyond
the nature of man, something which is not put together by the cunning
mind? Because the mind sees such enormous uncertainty, confusion, nothing
permanent in life—nothing. Your relationship to your wife, your husband,
your job—nothing is permanent. And so the mind invents a something which
is permanent, which it calls the soul. But since the mind can think about
it, thought can think about it; as thought can think about it, it is still
within the field of time—naturally. If I can think about something, it is
part of my thought. And my thought is the result of time, of experience,
of knowledge. So, the soul is still within the field of time...
So the idea of a continuity of a soul which will be reborn
over and over and over again has no meaning because it is the invention of
a mind that is frightened, of a mind that wants, that seeks a duration
through permanency, that wants certainty, because in that there is hope.
November 20
What
do you mean by karma?
Karma implies, does it not?, cause and
effect—action based on cause, producing a certain effect; action born out
of conditioning, producing further results. So karma implies cause and
effect. And are cause and effect static, are cause and effect ever fixed?
Does not effect become cause also? So there is no fixed cause or fixed
effect. Today is a result of yesterday, is it not? Today is the outcome of
yesterday, chronologically as well as psychologically; and today is the
cause of tomorrow. So cause is effect, and effect becomes cause—it is one
continuous movement; there is no fixed cause or fixed effect. If there
were a fixed cause and a fixed effect, there would be specialization; and
is not specialization death? Any species that specializes obviously comes
to an end. The greatness of man is that he cannot specialize. He may
specialize technically, but in structure he cannot specialize. An acorn
seed is specialized — it cannot be anything but what it is. But the human
being does not end completely. There is the possibility of constant
renewal; he is not limited by specialization. As long as we regard the
cause, the background, the conditioning, as unrelated to the effect, there
must be conflict between thought and the background. So the problem is
much more complex than whether to believe in reincarnation or not, because
the question is how to act, not whether you believe in reincarnation or in
karma. That is absolutely irrelevant.
November 21
Action
based on idea
Can action ever bring about freedom from this
chain of cause-effect? I have done something in the past; I have had
experience, which obviously conditions my response today; and today's
response conditions tomorrow. That is the whole process of karma, cause
and effect; and obviously, though it may temporarily give pleasure, such a
process of cause and effect ultimately leads to pain. That is the real
crux of the matter: Can thought be free? Thought, action, that is free
does not produce pain, does not bring about conditioning. That is the
vital point of this whole question. So, can there be action unrelated to
the past? Can there be action not based on idea? Idea is the continuation
of yesterday in a modified form, and that continuation will condition
tomorrow, which means action based on idea can never be free. As long as
action is based on idea, it will inevitably produce further conflict. Can
there be action unrelated to the past? Can there be action without the
burden of experience, the knowledge of yesterday? As long as action is the
outcome of the past, action can never be free, and only in freedom can you
discover what is true. What happens is that, as the mind is not free, it
cannot act; it can only react, and reaction is the basis of our action.
Our action is not action but merely the continuation of reaction because
it is the outcome of memory, of experience, of yesterday's response. So,
the question is, can the mind be free from its conditioning?
back to top
November 22
Love
is not pleasure
Without the understanding of pleasure you
will never be able to understand love. Love is not pleasure. Love is
something entirely different. And to understand pleasure, as I said, you
have to learn about it. Now for most of us, for every human being, sex is
a problem. Why? Listen to this very carefully. Because you are not able to
solve it, you run away from it. The sannyasi runs away from it by taking a
vow of celibacy, by denying. Please see what happens to such a mind. By
denying something which is a part of your whole structure—the glands and
so on—by suppressing it, you have made yourself arid, and there is a
constant battle going on within yourself.
As we were saying, we have only two ways of meeting any
problem, apparently: either suppressing it or running away from it.
Suppressing it is really the same thing as running away from it. And we
have a whole network of escapes—very intricate, intellectual,
emotional—and ordinary everyday activity. There are various forms of
escapes into which we will not go for the moment. But we have this
problem. The sannyasi escapes from it in one way, but he has not resolved
it; he has suppressed it by taking a vow, and the whole problem is boiling
in him. He may put on the outward robe of simplicity, but this becomes an
extraordinary issue for him too, as it is for the man who lives an
ordinary life. How do you solve that problem?
November 23
Love
is not cultivated
Love is not to be cultivated. Love cannot
be divided into divine and physical; it is only love—not that you love
many or the one. That again is an absurd question to ask: "Do you love
all?" You know, a flower that has perfume is not concerned who comes to
smell it, or who turns his back upon it. So is love. Love is not a memory.
Love is not a thing of the mind or the intellect. But it comes into being
naturally as compassion, when this whole problem of existence—as fear,
greed, envy, despair, hope—has been understood and resolved. An ambitious
man cannot love. A man who is attached to his family has no love. Nor has
jealousy anything to do with love. When you say, "I love my wife," you
really do not mean it, because the next moment you are jealous of her.
Love implies great freedom—not to do what you like. But love
comes only when the mind is very quiet, disinterested, not self-centered.
These are not ideals. If you have no love, do what you will—go after all
the gods on earth, do all the social activities, try to reform the poor,
the politics, write books, write poems—you are a dead human being. And
without love your problems will increase, multiply endlessly. And with
love, do what you will, there is no risk; there is no conflict. Then love
is the essence of virtue. And a mind that is not in a state of love, is
not a religious mind at all. And it is only the religious mind that is
freed from problems, and that knows the beauty of love and truth.
November 24
Love
without incentive
What is love without motive? Can there be
love without any incentive, without wanting something for oneself out of
love? Can there be love in which there is no sense of being wounded when
love is not returned? If I offer you my friendship and you turn away, am I
not hurt? Is that feeling of being hurt the outcome of friendship, of
generosity, of sympathy? Surely, as long as I feel hurt, as long as there
is fear, as long as I help you hoping that you may help me—which is called
service— there is no love.
If you understand this, the answer is there.
November 25
Love
is dangerous
How can man live without love? We can only
exist, and existence without love is control, confusion, and pain—and that
is what most of us are creating. We organize for existence and we accept
conflict as inevitable because our existence is a ceaseless demand for
power. Surely, when we love, organization has its own place, its right
place; but without love, organization becomes a nightmare, merely
mechanical and efficient, like the army; but as modern society is based on
mere efficiency, we have to have armies—and the purpose of an army is to
create war. Even in so-called peace, the more intellectually efficient we
are, the more ruthless, the more brutal, the more callous we become. That
is why there is confusion in the world, why bureaucracy is more and more
powerful, why more and more governments are becoming totalitarian. We
submit to all this as being inevitable because we live in our brains and
not in our hearts, and therefore love does not exist. Love is the most
dangerous and uncertain element in life; and because we do not want to be
uncertain, because we do not want to be in danger, we live in the mind. A
man who loves is dangerous, and we do not want to live dangerously; we
want to live efficiently, we want to live merely in the framework of
organization because we think organizations are going to bring order and
peace in the world. Organizations have never brought order and peace. Only
love, only goodwill, only mercy can bring order and peace, ultimately and
therefore now.
November 26
What
is your reaction?
When you observe those poor women
carrying a heavy load to the market, or watch the peasant children playing
in the mud with very little else to play with, [children] who will not
have the education that you are getting, who have no proper home, no
cleanliness, insufficient clothing, inadequate food—when you observe all
that, what is your reaction? It is very important to find out for yourself
what your reaction is. I will tell you what mine was.
Those children have no proper place to sleep; the father and
the mother are occupied all day long, with never a holiday; the children
never know what it is to be loved, to be cared for; the parents never sit
down with them and tell them stories about the beauty of the earth and the
heavens. And what kind of society is it that has produced these
circumstances—where there are immensely rich people who have everything on
earth they want, and at the same time there are boys and girls who have
nothing? What kind of society is it, and how has it come into being? You
may revolutionize, break the pattern of this society, but in the very
breaking of it a new one is born which is again the same thing in another
form—the commissars with their special houses in the country, the
privileges, the uniforms, and so on down the line. This has happened after
every revolution, the French, the Russian and the Chinese. And is it
possible to create a society in which all this corruption and misery does
not exist? It can be created only when you and I as individuals break away
from the collective, when we are free of ambition and know what it means
to love. That was my whole reaction, in a flash.
November 27
Compassion is not the
word
Thought cannot, by any means whatsoever, cultivate
compassion. I am not using that word compassion to mean the
opposite, the antithesis of hate or violence. But unless each one of us
has a deep sense of compassion, we shall become more and more brutal,
inhuman to each other. We shall have mechanical, computer-like minds which
have merely been trained to perform certain functions; we shall go on
seeking security, both physical and psychological, and we shall miss the
extraordinary depth and beauty, the whole significance of life.
By compassion I do not mean a thing to be acquired.
Compassion is not the word, which is merely of the past, but something
which is of the active present; it is the verb and not the word, the name,
or the noun. There is a difference between the verb and the word. The verb
is of the active present, whereas the word is always of the past and
therefore static. You may give vitality or movement to the name, to the
word, but it is not the same as the verb which is actively present....
Compassion is not sentiment; it is not this woolly sympathy
or empathy. Compassion is not something which you can cultivate through
thought, through discipline, control, suppression, nor by being kind,
polite, gentle, and all the rest of it. Compassion comes into being only
when thought has come to an end at its very root.
November 28
Compassion and
goodness
Can compassion, that sense of goodness, that
feeling of the sacredness of life about which we were talking last time we
met—can that feeling be brought into being through compulsion? Surely,
when there is compulsion in any form, when there is propaganda or
moralizing, there is no compassion, nor is there compassion when change is
brought about merely through seeing the necessity of meeting the
technological challenge in such a way that human beings will remain human
beings and not become machines. So there must be a change without any
causation. A change that is brought about through causation is not
compassion; it is merely a thing of the market place. So that is one
problem.
Another problem is: if I change, how will it affect society?
Or am I not concerned with that at all? Because the vast majority of
people are not interested in what we are talking about—nor are you if you
listen out of curiosity or some kind of impulse, and pass by. The machines
are progressing so rapidly that most human beings are merely pushed along
and are not capable of meeting life with the enrichment of love, with
compassion, with deep thought. And if I change, how will it affect
society, which is my relationship with you? Society is not some
extraordinary mythical entity; it is our relationship with each other, and
if two or three of us change, how will it affect the rest of the world? Or
is there a way of affecting the total mind of man?
That is, is there a process by which the individual who is
changed can touch the unconscious of man?
November 29
Transmitting
compassion
If I am concerned with compassion, ... with
love, with the real feeling of something sacred, then how is that feeling
to be transmitted? Please follow this. If I transmit it through the
microphone, through the machinery of propaganda, and thereby convince
another, his heart will still be empty. The flame of ideology will
operate, and he will merely repeat, as you are all repeating, that we must
be kind, good, free—all the nonsense that the politicians, the socialists,
and the rest of them talk. So, seeing that any form of compulsion, however
subtle, does not bring this beauty, this flowering of goodness, of
compassion, what is the individual to do?...
What is the relationship between the man who has this sense
of compassion, and the man whose mind is entrenched in the collective, in
the traditional? How are we to find the relationship between these two,
not theoretically, but actually?...
That which conforms can never flower in goodness. There must
be freedom, and freedom comes only when you understand the whole problem
of envy, greed, ambition, and the desire for power. It is freedom from
those things that allows the extraordinary thing called character to
flower. Such a man has compassion, he knows what it is to love—not the man
who merely repeats a lot of words about morality.
So the flowering of goodness does not lie within society,
because society in itself is always corrupt. Only the man who understands
the whole structure and process of society, and is freeing himself from
it, has character, and he alone can flower in goodness.
November 30
Come
to it empty handed
Compassion is not hard to come by when
the heart is not filled with the cunning things of the mind. It is the
mind with its demands and fears, its attachments and denials, its
determinations and urges, that destroys love. And how difficult it is to
be simple about all this! You don't need philosophies and doctrines to be
gentle and kind. The efficient and the powerful of the land will organize
to feed and clothe the people, to provide them with shelter and medical
care. This is inevitable with the rapid increase of production; it is the
function of well-organized government and a balanced society. But
organization does not give the generosity of the heart and hand.
Generosity comes from quite a different source, a source beyond all
measure. Ambition and envy destroy it as surely as fire burns. This source
must be touched, but one must come to it empty-handed, without prayer,
without sacrifice. Books cannot teach nor can any guru lead to this
source. It cannot be reached through the cultivation of virtue, though
virtue is necessary, nor through capacity and obedience. When the mind is
serene, without any movement, it is there. Serenity is without motive,
without the urge for the more.
back to
top