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Then we are not taking it as an insult. What sir? Then we are not... Not you sir, the gentlemen asking.
(Inaudible) He has hurt me, sir. Hit me in the face - not consider that as a hurt? Apparently you haven't gone into this.
You can't forget it, you can't say it is a temporary reaction, it will pass, or gradually it will wither away. I haven't time to allow it to gradually wither away because other factors are happening in the meantime. So my question how is the mind... brain cells, not to record at the insults, the flatteries, the yesterday's pain, physical pain as a toothache - please follow this - and not say, 'It will happen again tomorrow, I must be careful' and there is fear, all that is recording of pain, pleasure, fear.
How is the brain... how are the brain cells not to record but yet observe, and yet look? Not just withdraw completely into blindness. How is this to be done?
(Inaudible) Sir, yes I understand, but I hurt you physically, I slap you in the face, or you slap me in the face, what happens? You record it. The reason being that I have a memory that I should react.
Yes, sir, that's partly - I said that. We react according to our conditioning. And we are not aware of the violence immediately.
Yes, now the point is this sir, I am just... I have been hurt, physically, psychologically, I have had pain last week and that mustn't happen again next week, and therefore there is fear of recurring pain, there is fear of recurring incidents which have happened before. Those are all memories repeating themselves.
Now how is it possible for the mind, which is the brain cells, not to record these psychological memories but retain the factual memories? You have understood? Retain scientific, technological, linguistic, directional memories.
Right? You have understood my question? Not that there is a division between the two, but the one interferes in all relationships, so I must first understand why I record at all.
I record, the mind records because it strengthens the past, and the past gives me a sense of security, both linguistically, I said I have been angry, and I am angry - the very recognition of anger in terms of the past, which is verbal, strengthens that memory. That's one side of it. And also I respond because it is a tradition, it is the habit, it is the conditioning.
That's also another. I say, can all this be prevented so that there is no recording at all? Have you got my question?
How will you answer this? If you are given this problem, how will you respond to it, what is your answer? Will you turn to your yogis, Veda, Gita, Upanishads and all the rest of it?
What's your answer? What will you do? Observation.
Recording is a biological process... I understand that, sir, we said that. Recording is a biological process, like language is recorded, but I am asking.
Sir, you hurt me very deeply, not by word only, by what you have done, you have hurt me very, very deeply. (Inaudible) Sir, please! I have been hurt very deeply, as most people are, from beaten, frightened, nervous, anxious, avoiding, you know, all those are... been hurt, and I am accumulating more and more and more hurts, and I end up when I die a withered human being.
So I say to myself, how is it possible not to record the psychological memories? Please, I'll show you something very simple. When you insult, at that moment give complete attention.
It is only inattention that records. Complete attention to what? Wait, please!
You see, you are all too clever. Complete attention to what, the gentleman asks. To your slapping me in the face!
To your calling me an ass. When you are violent to me, or when I am violent to you, at that moment to be completely aware of your word, your gesture, your attitude. You know what that means, to be attentive?
Have you ever tried this? To be one with the aggressor. Oh, no.
To one with the aggressor, to be one, which is identify yourself with the aggressor. Look what a bothersome thing that is. You don't even listen, you go on with your own ideas.
Incredible! Look, you call me a fool, and to be attentive at that moment. At that moment, you understand?
Attentive means give full attention with your mind, with your heart, with your body, with your eyes, with your ears, to be fully attentive at that moment when you call me an ass, because in that attention there is no recorder, there is no me who is recording the insult. Why are you all so silent? Look, sir... (Inaudible) That's right.
That is complete attention. Seeing the whole picture, not just the word. (Inaudible) No, sir, no, sir, no, sir.
Look, sir, let's approach it differently. What is it to be aware? What does it mean to be aware?
I am aware of you sitting there, I am aware of the (inaudible), the tent, or whatever you call this, I am aware of those flowers, the bright sunlight on the flowers, I am aware, the colours of the sweaters, the dresses, the saris, the people's faces, I am aware. In that awareness I say, 'What a lovely flower that is'. By saying what a lovely flower that is the response is from the past.
Can I be aware of that flower without the response of the past? Just to observe without naming it as a bougainvillaea, then in that attention there is no past at all. Right?
Do see this, please, it is a very simple thing if you do it. I see that sari, that visual, response, conditioned response which says, 'I don't like that colour', which means I look at it with a prejudice, therefore I am not aware at all, I am aware of my prejudice responding. Now can I look at that sari, or that coat, that colour, without the reaction of like or dislike, just to observe, which doesn't mean I am indifferent, I've gone to sleep, but to actively observe.
When you observe there is no centre of observation, there is no centre which is observing. The centre is the memory, is the past, which says, 'I don't like that colour', or 'I do like that colour'. Right?
Now when you are insulted, to observe completely, without any response. Try it, do it. I say you are a silly man - see what are all the responses come into being, which is, all the responses of the memories of the past.
Now, when I say you are a silly man, can you listen to it without any response of the past? But listen, not go to say, 'I don't care what you say, you are a perfect idiot also', and forget. But just to listen.
Then will there be any recording at all? Then you find out that you record only when you are inattentive, when there is not this complete attention then there is recording. Then the question how is one to sustain this attention all the time?
You have understood my question? I see that there is no recording at the moment of insult when there is complete, total attention. Which is, in which there is no response of the old brain.
I am introducing a new word which I hope you don't mind - old brain being the conditioned brain with all its memories of insults, pain, to attend without all the response of the past. You can do it, one does it. When there is a tremendous crisis in life you do it.
(Inaudible) At that time it happens automatically. See what is involved in that. In a moment of crisis, real crisis, what takes place?
The crisis is so enormous it knocks out the observer. Right? It knocks out the recorder because the thing is so great.
Haven't you noticed it, when somebody dies - not yours, my son dies - at that moment, at that second or it may be a few minutes I am in a state of complete shock, there is no recording. The incident of death has knocked out all my memory for the time being. Haven't you noticed this?
Then the old habit comes in, then the recording takes he is my son, what shall I do, my loneliness, my self-pity, you know, all the circle begins. Now, to observe that insult and many other forms of recording with complete attention at the moment it is given. Then you will say how am I, how is the brain to maintain this attention all the time.
Right? That's a wrong question. Because you say, I have learnt a trick and I want to continue keeping that trick.
That is, pay attention completely to that insult and forget it, let it go. Next time be completely attentive. You follow what takes place?
Each time you are completely attentive there is no recording. But if you say, I must continue that recording... continue that attention, you are just continuing the memory of that attention. Right?
Therefore be completely attentive at the moment of insult. Finished. Then an interval, something else happens, and at that moment be also completely attentive so that the mind is attentive to every incident, not it must maintain a continuous attention.
You've got it? If you haven't got it it's up to you. (Inaudible) How are you to be attentive.
Is there a way, a system, a method which will help you to be attentive. Is that the question? A method, a system, is a practice, a repetition.
A repetition is the contrary of attention. Therefore there is no method, full stop. Oh, you don't see the beauty of this, you see.
You see, sir, all implies freedom, freedom means freedom from the past, freedom from recording, so that the mind is free. (Inaudible)? Does that mean can only the free mind attend.
I didn't say that. No but please listen to what... At the moment of pain - I had pain last week, physical pain, very bad toothache - I didn't have it but I am imagining - very bad toothache, what do I do? I go to the dentist and he does something and that physical pain has left a mark, which is the memory of that pain.
And the memory, which is thought, says, 'I hope I shan't have it next week, I must be careful', therefore I am nervous, therefore I am frightened because I have a recollection of the pain of the toothache a week ago. Now can I have pain, the toothache and finish with it, not carry it over to next week? You understood?
It's time to stop. Look, sir, first of all let me... You see most of you I am afraid are used to reading books and trying to find out how to live according to the books. Right?
According to what somebody has said, and therefore you never find out for yourself what is actually going on. You know, which means never to repeat what somebody has said - never. Never to say something that you yourself actually do not know, you yourself have not actually experienced.
You know what would happen if you said that, never to repeat what somebody has said, never to say something that you yourself do not know, never to assert that there is or that there is not, you know what would happen to your mind? Then you would begin to observe for yourself, then you would find out for yourself, not live on the past memories, which are dead anyhow, and that's why you are so dead, you have no energy in all this. What shall we talk over together this morning?
Sir, is there an observer apart from the... (inaudible) Yes, sir? (Inaudible) Sir, slowly, sir, if you don't mind. I want all of us to hear.
Yes, sir, but they can all hear if you read slowly. (Inaudible) Sir, please, sir, not a long question, I have to repeat it, so make it, please, brief. Is it possible to have mental order... (inaudible) All right, sir.
(Inaudible) How can we live in... (Inaudible) How can we live - that's enough, sir, that question is enough, sir - how can we live in this world without exploiting morally and physically. (Inaudible) Yes, sir, that's what we said. (Inaudible) You have explained awareness as an unconditional surrender to 'what is', without rationalisation, without the observer and the observed.
What is meant by surrender and what is unconditional surrender? Sir, all right. What do you mean by awareness without the observer.
Any more? Sir, sir, you have already asked your question. I have three more questions.
Yes, sir, I know, but let the others have some chance. What is conceptual life? What is conceptual life.
God knows. How can I... Sir, sit down, sir. ...part of mind is a feeling outside.
Please once again, I came here last twenty years I am behind you because you can't understand me... Sit down, sir, right, right. How can I have a full mind?
That is my question. Yes, sir. (Inaudible) Sir, please, sir.
Sit down, sir. (Inaudible) Right, sir. It is a question which might have been asked, but I am coming for the first time.
Does god incarnate in the form of a human body... (inaudible) Why should god incarnate in a human body. I don't know why but we'll see. What kind of questions are these, sirs?
You see all these indicate, don't they - I am just asking, sir - we are really not concerned with changing our own life, our daily, everyday battle. We want theories, or say, what do you mean by this or that. We don't seem to apply what one has heard or observed to oneself.
So shall we discuss this question, which is, that gentleman what do you mean by awareness. Shall we discuss that? Would that be worthwhile?
What is the role of effort? Yes sir, yes sir, yes sir. What is the role of effort.
Shall we discuss, talk over together the question of awareness? Yes? Would that be of interest?
Sir, just a minute, sir. What is mental order without physical order? Yes sir, yes sir, yes sir.
One question, sir... (inaudible) We are going to go into all those things, sir. Shall we discuss what it means to be aware. Shall we?
Does that interest you - please, not as a theory, not as a speculative formula, but actually find out what it means to be aware in our daily life. Shall we? Sir, aren't you aware of the things about you?
When you come into this (inaudible), or whatever it is called, aren't you aware of all the surroundings here? Are you? Yes.
Be quite sure, sir, be quite sure. We are terribly sure about that, sir. Yes, that's what I am saying.
Are you aware when you came in of the pillars, posts, how this (inaudible) is built, what that mango tree looks like - you know, to be aware, physically aware of your surroundings? Is one aware of it? Or one walks in with blind eyes, just making your way, not observing anything.
Isn't awareness, doesn't it begin being aware of the things about you, environmentally, being aware of the environment. What do you say, sir? This is a discussion, it is not a talk by me.
It is not necessary to be aware of everything that is around. I said, sir, are you - you see, this is just an argument - not necessarily, is one aware, are you aware, not of everything but just the colours of the plants, the creepers, are you aware of it? Whatever attracts us.
Oh my god. Any normal being is aware of that. First of all he says, any normal being is aware of that - are we normal?
(Laughter) Sir, do find out, sir, don't just make statements, let's find out what it means to be aware, let us explore it, dig into it. Once you begin to enquire into it you are going to discover an awful lot, but if you just listen speculatively you won't find out. So let's begin by being aware, if one is, of the environment in which one lives - the squalor, the dirt, the pollution.
You understand, what is taking place around you. Now if you are aware of it, how are you aware of it? Sensorially, with the senses?
Or with a conclusion in your mind about the environment? You understand my question? Are you aware of the environment as it is, or are you aware of it through a series of ideas?
You understand my question? Which is it? A series of ideas.
So, you look at the environment through a series of concepts, images, ideas. Don't you? That it is beautiful, that is not beautiful, that is ugly, that house shouldn't - you follow?
You have got concepts, conclusions, and through those conclusions you observe. Right? Are you aware of this fact?
Are you aware that you look at the environment through your own concepts, your own images, or the images or concepts of tradition? Do you understand my question? (Inaudible) Quite.
Yes, therefore you are not aware of the whole thing, of the environment. So just please go slowly, we will find out a great deal. Do we observe, aware, are we aware through ideas, concepts, images, or are we merely aware without any directive, without any motive, without any conclusion?
You have understood my question? Which is it, which is it you do? (Inaudible) That's right, sir.
So you are aware of your environment through a series of conclusions. Just a minute, sir, go slowly. What do you say?
(Inaudible) Just to observe, sir, with your eyes. Do you see the flowers, the trees, the cars, the people - actually see them, or do you see them with your images, with your conclusions, with your fears? You understand, sir, this is a simple question.
(Inaudible) So you see things through your ideas, is that it? Through your conclusions. Right?
Would that be right? The question is how you can see without your mind? How could you see without your mind - we haven't even talked about the mind.
I am just asking you, sir, first listen, sirs. Do you look at me, the speaker - just listen - with ideas, concepts, or do you just observe him? He is part of your environment, how do you look at him?
Obviously you look at him with certain conclusions, don't you. Now, these conclusions, these ideas prevent you from looking, don't they. Right?
(Inaudible) Sir, therefore you don't observe totally. That's all. (Inaudible) Sir, be simple about this.
(Inaudible) Sir, do listen, sir. Do you look at your neighbour, who is part of the environment, without a conclusion that you have about him? Or do you look at him through a conclusion, through a prejudice?
And if you do look at him through a prejudice, through a conclusion, you don't see him entirely. That's all my - just simple point, sir. Right?
If I want to see you, I mustn't say to myself, you are a Brahmin, non-Brahmin, you are a lawyer, you don't look nice, you haven't washed - I must look at you, mustn't I? It's not necessary to see there's a whole, together with all... We will come to that, sir - slowly. So I am asking myself, and therefore asking you, how you observe, how are you aware?
Are you aware totally or partially? Partially being to look at somebody, or the environment, the trees, the flowers and so on, through a series of conclusions, ideas. You have to know this, sir, find out.
Now when one does that you can't neglect the conclusions, you can't neglect the ideas you have about him and the prejudices and so on. You put that aside for the moment and you observe, don't you? No?
(Inaudible) I give it up! Sir, do you, the questioner, observe with ideas or having ideas and conclusions and prejudices, look, putting those aside for the moment? (Inaudible) I know, of course not - when you look at a poor stranger of course you have no ideas, but the moment he says something you begin to have your conclusions.
You see you are not even... (Inaudible) Sir, do try it on yourself, sir, don't talk about the animal. Do it yourself, find out. (Inaudible) Find out, sir, don't say you will reduce yourself to a state of animal before you have tried it.
Which means you have to understand before you put aside your ideas and conclusions why you have formed them, haven't you? Why they have become so extraordinarily important. (Inaudible) You observe a flower without a conclusion, then you form a conclusion then you say 'I like that flower', or you don't like that flower.
First you observe, then you... like or dislike enters into that field. No? (Inaudible) Madame, why should you have a concept?