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I am not giving a talk. Now if one is aware that one is confused - now let's go very slowly into this - how do you know you are confused? Is it because you see somebody not confused, very clear, or thinks he is clear, and you envy that person, and say, 'I wish I could be like that', therefore in comparing yourself with another you realise you are confused?
Have a little patience. Is that why you are aware that you are confused, through comparison? (Inaudible) Please just listen.
I am asking a question, let's answer directly, about it. You ask me if I am confused. I really don't know.
I haven't thought about it. Now I am thinking about it. That is, I am becoming aware that I am confused.
Does the knowledge of that confusion arise through comparison, because I see somebody having a very clear mind, directed, purposeful, and comparing myself with that person, or with that group, I say, 'Yes, I am confused'. Or without comparison I am aware that I am confused because I have to choose, I am all the time uncertain, going from this to that, to that. Now which is it?
Both. Both? Go slowly.
Both. Are you aware that you are hungry because someone is well fed? Yes, you know you are hungry, you don't compare.
You don't go to a restaurant and read the menu and say, 'By Jove, I am hungry' - you are just hungry. So one is aware that one is confused. Now what is the process of this confusion?
What do you mean by confused? Let's examine it, please. What do you mean, 'I am confused'?
Struggle between different values. You don't know what to do because there are so many values between this and that. Is that the reason you are confused?
I lack clarity in my actions. Lack clarity, which is the same thing. (Inaudible) Sir, examine it in yourself.
I wish you would. Look at yourself and see - this is not a group therapy and all that business, I am just asking; I have a horror of that - I am asking you to observe, look at yourself and find out if you are confused. Are you confused partially, and not wholly?
And the mind that is not confused says, 'I am confused'. One fragment of the mind says, 'I am not confused, I know exactly what I want to do. I see very clearly', but the rest of the fragments are confused.
Right? Is that what you call confusion? Or, you are just confused right through?
By confused, we mean, uncertain between this and that, between this value and that value, between what you should do, which would be right, which will not bring great suffering, which will not bring about clutter and so on and so on. Can one say to oneself, is the reality, the actuality, that one part is not confused and therefore says the rest is confused, the rest of the fragments, or do you say, 'I am really deeply confused', because the culture in which I have been brought up says, 'Conform', the culture in which I have been brought up says, 'Be ambitious, fight, struggle, be violent', accept this ideology, or that ideology; and that culture has imposed on the mind certain definite activities. Now the mind sees what this culture has done - wars, appalling violence, destruction of nature, pollution of air, everything this culture has absolutely destroyed, nearly.
And I reject all that, the mind rejects all that and I don't know what to do, and I am confused - you follow? Now which is it you partially confused - physically you know you are not confused, you want your sex, you want your food, shelter, clothing, there there is no confusion; if you can't get what you want you get violent and all the rest of it - or throughout your whole activity of the mind there is confusion. We are in contradiction.
Of course, that is part of our confusion. So what do you do - there are two when I am partially confused, that is, there are many fragments, layers, areas in my mind where there is confusion. There are other parts where the mind is very clear.
Then there is a contradiction between that. Wait sir, see what happens. When there are certain areas where there is confusion, and certain other areas where there is not confusion, then there is a conflict between the two.
That indicates, that very conflict indicates a division and therefore a conflict. Conflict means confusion. Right?
Please. Right. Or the mind is totally confused.
The mind doesn't know where to turn, it has turned in various directions - faith, accepted the authority, the State, the politicians, the priests, the books and so on, and suddenly feels that doesn't lead anywhere. So it is faced with complete blank, you understand, confusion. So there are these two the one that is aware that it is partially confused in certain areas, and the other part is not; and the other is a total sense of confusion.
Right? Now which is it that you are? Both may happen.
All right, both may happen, then what do you do? (Inaudible) Both can't happen at the same time. Just look at it, listen to what I have said, sir.
You can't have two thoughts at the same time. You can't have at the same moment, the same instant the one which is the area which is confused and the area which is not confused, and total confusion, you can't have the same thing at the same time. You may get it a second later, or a few minutes later.
So which is it in your mind, the areas that are confused and the areas that are not confused; or total confusion - because each of them have a different action? I only see partially. You only see partially.
Why? Why does the mind here, this mind, why does it see partially? When the picture is presented to you why do you see it partially?
Are you blind? Or you don't want to see? Or you think there is a very deep, inward light that will clarify this whole confusion.
You understand? That is one of the tricks that the mind has played upon itself, saying, there is a higher self - you know, all that. My mind rejects all that because all that is invented by thought.
So I am faced with these two facts, and I know, I am aware, that each fact brings about a totally different kind of action. Now let's look at the area that is confused and the area that is not confused. Therefore in that there is a self-contradiction, in that, as there is a division, there is conflict and tension, and all the ugliness that comes out of conflict, and from that there is action.
That is the action we know. Most of us know that kind of action - an action born of self-contraction, one fragment fighting other fragments, the division, and out of that conflict and division comes an action which is always breeding further misery, further activity of confusion. Right?
Does your mind see that - not verbally but actually see the truth of it? If the mind sees the truth of it then what takes place? There is no authority any more.
Of course there is no authority and all that, now, I understand that, sir. Now go a little bit what takes place when the mind sees, has an insight into the nature and structure of this question, which is, areas that are clear, areas that are confused? And out of that confusion choice, will, action.
The mind sees the truth of it. (Inaudible) You are so quick in answering this, aren't you. You haven't really investigated.
Go into it and you will see for yourself. Now how does the mind see the truth of this statement? When you say, 'Yes, I understand it, I see there are areas in me that are confused and areas in me that are not confused'.
And one area that is not confused says, 'I must bring the other areas into clarity, I must do something about it'. So there is a contradiction, there is struggle, there is division, there is conflict and so on and so on. Out of that arises an action which breeds further confusion.
Now you see the truth of it. Right? What do you mean when you say, 'I see the truth of it'?
When you say, 'I understand it' - not verbally but deeply? I recognise it. You recognise it?
No, please. Recognition implies having been recognised - you know, it has happened before therefore you recognise it. Cognition is a fact of the moment.
Recognition is the fact of what has happened before. You see the difference. Cognition and recognition.
Oh my lord! I want to run! (Inaudible) I am asking a question, sir, do listen please.
We have made that statement; somebody says, 'I understand that very clearly, I see the truth of it'. What is the quality of the mind that says, 'I understand, I see the truth of it, I have an insight into it' - what is the quality of that mind? (In Italian) I have been told - the questioner says in Italian - I have been told I am free when I have so many choices, a whole field of choices and because I can choose I have been told I am free.
You come along and say, 'Because you choose you are not free'. All right, sir, we will come to your question presently. But let's come back to the original question which I am asking.
When you say, 'I understand, I have an insight, I really see the truth of the whole process of the area confused and the area not confused. I see the whole thing very clearly', now what is the state of the mind, or the quality of the mind that says, 'Yes, that is the truth'? One is attentive.
Good god! Please, sir don't quote back at me. Enquire as though for the first time.
(Inaudible) No, I said, what is the quality of the mind that says, 'Yes, that is the truth'? (Inaudible) Madame, that is not my question, if you don't mind. (In Italian) He says, nobody can reply to that question when you really see it, understand it, it is a fact to you.
Look, somebody comes to me and points this out. I listen. I am not fighting him, he is telling me, look.
Look at this, an area that is confused and an area that is not confused, which makes up your whole mind. Look at it. Listen to what I am saying.
And I listen. I don't resist, I don't fight him, I don't say you are right, or wrong, I want to find out. So I listen to discover and observe.
I observe that is a parts of me are confused, parts of me are not confused. That's a fact. And he says to me, look further.
That is, is that a fact or an idea that you are confused, part of you and part of you not, just an idea and not 'what is'? You are following all this? So I have translated - please do listen - I have translated what he has said into an idea, and the idea says to me, 'Yes I am confused, that is so', the idea tells me but not the fact.
You see the difference? I have drawn a conclusion, an idea from what he has said, and the idea says, 'Yes, you are right'. Therefore that idea has no validity in action.
What has validity in action is not to draw a conclusion from what he has said, but to observe. Right? Now can my mind observe that statement, listen to that statement without drawing a conclusion, or making an idea out of it.
I say, 'I can do it', therefore I will watch. And when I watch I see how absolutely true it is, absolutely, there is no doubt about it. It is so.
Then what takes place? (Inaudible) Then what takes place? What takes I'll show it to you.
Who is the entity that says, 'This area is confused, this area is not confused'? You are following? That is a fact.
I see in myself these two areas. Who is the observer who says, 'Yes, this is a fact'? Are you following all this?
If there is an observer, which we discussed yesterday, if there is an observer then he says, 'What am I to do faced with these two facts?' Right? If there is no observer but merely observation there is only then 'what is'.
Now what takes place? Leave it there for the moment, we will come back. The other statement I am really confused, I don't know what to do - right through, there aren't parts of me that are clear and other parts that are not clear, I am right through confused.
In my relationship I am confused and because I am battling with my wife, or with my husband, or girl or boy - battle. I depend on him, I am afraid of him, I feel jealous, anxious, guilty. All that is an indication of confusion, obviously.
So I say to myself, yes that is perfectly true, I am right through confused. Right? Which is it you are in?
Come on sir, this is fun! If I am totally confused, not which road I take, we have left that, if I am totally inwardly confused what to do, then I have to ask, what is this confusion, how has it arisen? Now, just a minute.
When I ask that question I am not asking in order to analyse. I have explained before that analysis is paralysis. Now I am asking that why am I confused, what is confusion?
And I am asking that question and therefore observing, not analysing. I hope you see the difference. Right?
Are we proceeding? Do we see the difference between analysis and observation? The word 'analysis' means to break up, the meaning of that word in a dictionary means to break up.
Observation is looking without breaking up. Right? So the two are entirely one leads to paralysis, as we pointed out, the other to a totally different kind of action.
Now when I say, why am I confused, I am not paralysed, I am not analysing, but am just observing. Because I observe the thing comes out. You understand?
The whole thing is revealed. I wonder if you understand this. Am I making myself clear?
Somebody say yes, or no, for god's sake! (Laughs) (Inaudible) That's right, sir. We have gone into that.
What is this entity that analyses, that observes, that puts things into words, into images, into symbols, into conclusions? We have said the observer is the past, the observer is the outcome of knowledge, experience, memory, words. That's the observer.
The observer then can analyse. You follow? And gradually paralyse himself into inactivity.
Or mere observation without the observer, which we went into yesterday. Therefore in that there is no analysis whatsoever. When you look you see everything, everything is revealed, you have insight, you see very clearly all the detail.
But in observation it is total. (In Italian) I see in analysis it is the thinker, thought, but in observation there is no thinker. That's our difficulty.
I observe without a single thought, knowing the thinker creates all the process of thoughts, analysis, all that. So I say, that is false. Here I am, I want to look - not I.
There is only observation, not, I observe. Sir, this has happened to you dozens of time, don't make a mystery out of this. You look at a map, just an ordinary map, and when you look at it very closely it reveals the whole thing, doesn't it?
Where the cities are, how many miles between this and that, the village, the narrow road, the main road, the autoroute and so on, it shows everything, doesn't it? It reveals everything. Now in the same way, look at it.
But if you want to go in a direction, a particular place, then you are only concerned with that road. Here there is no direction, you are just observing, therefore it reveals the whole thing. (Inaudible) When I observe, as you are suggesting, I am not confused, but yesterday I was confused.
And that confusion is going to come when I leave the tent. At the moment I am not, but it will come back as a big wave and therefore I am caught in it. (Inaudible) Sir, when you observe both the past confusion, everything is shown when you observe.
Wait a minute, let's go back. I know... my mind knows... this mind knows - when I use 'I', please - this mind sees very clearly there are certain areas that are confused, and other areas that are not. And by observing that very closely, without any choice, by observing that very closely I see what is involved in it - the conflicts, the decisions, the choice, and the action, and more confusion, and so on.
I see that very, very, very clearly. Therefore clarity of perception has dissolved that. Clarity of perception, the light of perception has dissolved that.
But I am confused right through. And if I am so confused right through - the mind is confused right through - then to observe it without any movement of thought. Is that possible?
Because most of us don't like to be confused, or even admit that we are confused, therefore we fight, we are seeking clarity. Which is out of confusion you are seeking clarity, therefore that clarity must be confused. I don't know if you see all this?
Therefore I am not... the mind is not seeking clarity at all, or wanting to get out of this confusion, it just observes 'what is'. Now what takes place? It is the movement of thought as desire which says, 'I must get out of this', that creates more confusion.
Obviously. But when there is no movement of thought at all but only observation, is there confusion? Don't accept what I am saying please.
It is your bread-and-butter, not mine. So, see what one has found if you go into it very I see... the mind sees the truth of this, the truth of the areas of confusion and the areas of not confusion, the whole nature, the structure of it, the activity involved in it, sees the whole picture, and has an insight into it, therefore sees the truth of it. Seeing the truth of it, out of that comes wisdom - you understand; there is wisdom there - and also it says, 'I am really confused', and not wanting to escape, not wanting to overcome it and all the rest of it, it remains completely with the fact, with 'what is'.
So it sees that inaction, that is not action, is the state of complete release from confusion. Is this Greek?! I never realise I am totally confused, I have pretended to myself that I am not confused, but when I am forced to the wall by logic, reason, action, I say, 'Yes, I admit honestly I am really deeply completely confused'.
But I have to live in this world, therefore being confused I do all kinds of things, and this action produces more conflicts, more confusion. That activity is what we call living, that's what we call positive action, born out of confusion. The mind sees that very clearly, that is the truth of it, that is the wisdom of it.
And thought moving away from this confusion is an escape, is an action, a positive action. Right? So inaction, not action, when there is total confusion, is complete action.
I wonder if you get this. Do you understand? I will not... the mind does not act out of confusion.
Right? Which means what? As long as there is deep confusion it will not act.
So I have to live in this world therefore I have to act. So what is action which is not the outcome of confusion? You are following all this?
Therefore action is a movement which is the outcome of the perception of that truth and the action comes when there is the intelligence out of that perception. I wonder if you see all this. It is this intelligence born out of wisdom that acts, not confusion.
So I have to live in... one has to live in this world. I have passed through areas of confusion, areas of non-confusion, the mind has realised the full meaning of all that. And the mind also realises the state of complete confusion, and sees the truth of that.
So perception has revealed the truth and out of that perception wisdom comes. Obviously. And intelligence is the action of that wisdom in daily life.
Is wisdom... No. Oh, Lord, am I to go through all this again. No, sir.
Let's put it differently. The culture in which the mind has grown, been cultivated, educated, has accepted confusion as the standard of life. It says, yes, I am confused and let's get on with it, don't make a lot of noise about it, let's get on with it.
And one nice day I realise I am really confused, parts of me, parts of me not, and so on. The culture has brought me up in this, has educated this mind, educated it to live in confusion and disorder. And it has brought a great deal of sorrow, misery, and the mind says, 'There must be a way out of all this'.
And it begins to learn to look at itself. It realises it can only look at itself when there is no movement of thought, because thought has created this mess, this culture, so it realises it can only observe clearly when there is no movement of thought. Is that possible?
So it tests it out. It doesn't accept it, it says, 'I am going to test it, find out if it is possible'. So it looks at things, the mountains, the hills, the rivers, the trees and the people.
It can look outwardly comparatively easily, without the interference of thought. But it becomes much more difficult when it looks inwardly. The inward perception is always with the desire to do something about that which it perceives.
And so one realises it is again the activity of thought. So it regards everything, observes, and realises as long as there is an observer this process of choice, conflict must exist. So is it possible to observe without the observer, which is the past, the experience, all that.