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When there are no activities of ambition there is no loneliness. (Inaudible) Oh my god! I said, sir, look, sir.
The activities of ambition have produced loneliness. Right? We said that, you saw that.
(Inaudible) Sir, I took one example sir, please sir, I took only one example of the cause of loneliness. If I understand one cause of loneliness I have understood all the other causes. Because all the other causes are included in this one cause, because in this one cause is included conformity, in this one cause is included will, wanting to change this to that in order to become something, in order to be something - greater, nobler, wiser, more rich, more etc., etc.
- all that I discover in this one act of ambition. Sometimes I feel very serious about what you are saying... Not what I am saying. I recognise it as truth but yet loneliness still goes on.
Because sir, I'll show you why. You understand what I'm saying? I understand you very well, sir.
You say, I have understood what you are talking about - ambition, but yet loneliness goes on, why. Because - just listen, sir, please just listen - you have translated what I have said into an idea, haven't you? I'll show it to you, sir, I'll show it, I'll show it to you in a minute.
I say to you, ambition with all its activities is the cause of loneliness. Wait, wait. I say that to you.
What do you do with that statement? I see that... Do listen to this. Please listen to this, sir.
I make a statement that ambition has brought about loneliness. How? I have explained it, madam, ten times, don't say, 'how' now.
I say that to you, how do you translate that, how do you listen to that, what takes place in your mind? (Inaudible) Now sir. Sir, listen, sir.
I say to you verbally and non-verbally that the activities of ambition, which I have explained, have produced this sense of desperate loneliness, the pain of it. You listen to that because you understand English, somewhat, and you listen to that. What takes place after you have listened to that?
Is it an idea? You say, yes, intellectually I understand, verbally it is very clear. So you have not seen the truth of it but have understood verbally the statement.
You haven't felt the depth of that statement but you have caught the meaning of the word only, and hence you are still feeling lonely. And that's what we do. We translate what we hear into an abstraction as an idea to be carried out.
(In French) 'We don't know anything else to do'. I am showing it to you, what to do. Don't translate into an idea, just listen.
I say to you, 'It is an awful day', and you translate it, say, 'A terrible day, I can't do this, I can't do that, I have no clothes'. You follow? You translate what I have said into an action.
You haven't listened. You understand, sir? So I say, just listen first, the action will come later.
But first listen. Don't say, what am I to do? 'What to do' is an idea.
Right? I know, sir, you... So I am saying to you the activities of ambition - there are many forms of it - have brought about this pain of loneliness.
You listen to that statement intellectually, verbally, you don't listen passionately. Right? You don't say, 'My god, I must solve this problem'.
You say, 'Well, very nice, I will go on my way of being ambitious. It poisons me, but I don't mind.' But I do mind; to me it is an appalling thing to be ambitious, I have realised it, and I see the ugliness of it, the falseness of it, not verbally but actually.
Therefore what takes place? It is like seeing a precipice which is not an abstraction, and when I see a precipice I move away from it - if I am sane. And I see the activities of ambition, and I move away completely from it.
Now, wait. Then am I lonely? Of course not.
Therefore I am self-sufficient. You understand? My relationship with you then is a man who is self-sufficient and you are not, therefore you are going to exploit me.
Right? You are going to use me, because you are going to use me to satisfy yourself, and I say, 'Look, don't do it, it is a waste of time.' So I have a... - if I may put it, listen carefully.
Relationship based on loneliness is one thing. Right? Relationship based on non-loneliness, complete self-sufficiency is another.
You understand, sir? Now, sir, let's finish this. We have come to a really marvellous point.
Relationship born out of loneliness leads to great misery. Just listen to it. Don't say, 'I must live that way' - it's like smelling a flower, just smell it, sir, you can't do anything about it, but you can't create the flower, you can only destroy it.
Therefore just smell it, look at it - the beauty of it, the petals, the delicacy, the extraordinary quality of gentleness, you know what a flower is. In the same way just look at it, listen to it. Relationship born out of loneliness is one thing.
Relationship born out of non-loneliness, therefore complete self-sufficiency, is another. Relationship out of loneliness leads to conflict, misery, divorce, fight, wrangles, sexual insufficiency - you are sexual, I am not, you know all that ugliness that goes on, or the beauty or whatever you like to call it. Out of that loneliness all the misery comes - right?
- in relationship. Then what takes place when there is no loneliness, when there is complete self-sufficiency, no dependency? Right?
You understand? When there is no dependency what takes place? I love you, you may not love me, I love you - that's good enough.
You understand? I don't want your response that you love me also, I don't care. Like the flower, it is there for you to look at, to smell, see the beauty of it, it doesn't say, 'Love me' - it is there.
Therefore it is related to everything. You understand? Oh, for god's sake get this!
And in that self-sufficient - not in the ugly sense of sufficient, in the great depth and the beauty of sufficiency of that - in which there is no loneliness, no ambition, that is really love, therefore love has relationship with nature, if you want it, there it is, if you don't want it, it doesn't matter. That's the beauty of it. What shall we talk about this morning?
For a change it has stopped raining! So. Education.
The lady wants to discuss education. What is responsibility in relationship? Responsibility in relationship.
Compassion and expenditure of energy. Compassion, expenditure of energy. (Inaudible) (repeating question) Many people depend on me financially and what is the right, intelligent, way of living, and a livelihood?
(Inaudible) (translating) You have divided dependency as the outside and the inside, and most often we find excuses for depending on the outside and disregard the dependence inwardly. Is that right more or less, sir? (Inaudible) The questioner says I would like to ask a little more about that education.
Who will educate the educator? Now which of these? Fear.
Fear? (Inaudible) He's a politician! (laughter) So which of these shall we take?
Sir? (Inaudible) As long as we come with our own particular problem we are not capable of listening to what you are saying. Now which of these shall we take?
Fear? (Inaudible) Do you really want to go into the question of fear? Yes.
You know it would be rather interesting in discussing this question of fear, not only going into it very deeply, both at the conscious as well as the unconscious levels, but when we leave this tent, or this gathering, to be really, deeply free of it that'd be marvellous - completely be free of fear. And let us talk over together to see if it is at all possible to be free completely, absolutely of fear. It would be rather interesting if we could do that.
So there are two things involved in first freedom, and fear. Right? What is freedom?
Please, this is not a talk by me, therefore it is a dialogue. What is freedom? Does the mind, our whole being demand freedom?
Or freedom only in certain things, freedom from pain, sorrow, anxiety, guilt and all that, but not from pleasure. You understand? We want to keep our pleasures and be free of those things that give us pain, make us feel inferior and so on and so on.
Now, I think it would be right, or beneficial if we could discuss this morning both these what is freedom, when you say freedom from fear, what does freedom imply? Is it just from fear, or is freedom something much greater than from a particular annoyance, from a particular fear, from a particular anxiety, guilt and so on and so on, so on? So shall we discuss first, talk over together first fear and then freedom, or the other way round?
Or do they both go together? I think they both go together. So let us concern ourselves if the mind can be really, very deeply free of this thing called fear.
Are you really interested in this, are you sure you are interested in it? Because if we go into it really deeply we have to investigate so many things which are involved in fear. And to investigate it one's mind must have no opinions, no conclusions - whether one can be or cannot be free from fear, you must come to it afresh, if that is possible.
What is fear? And at what level does fear exist? Does it exist only at the conscious, at the unconscious level, or is fear part of our physiological nature - the fear to survive, the fear of not being able to acquire enough food - the whole biological, physiological fears?
Then there are all the psychological fears, and can these fears be eliminated one by one, or can the mind cut at the very root of fear so that it is dead, gone, finished? So that is what we are going to discuss this morning. What is fear, and what is it that we are frightened about?
One may be frightened of loneliness, one may be frightened of not having a good position in the world, one may be frightened of not achieving something that you want. One may be frightened of death, one may be frightened of illness, one may be frightened of not being able to carry out what you want to do, however ignominious, or great, or neurotic; fear of not being loved, and when you do love, fear of losing; fear, the racial fears, the fears inculcated into us, or rather educated fears of heaven and hell. So there are all these various forms of fears, and most of us, I think, have some of these fears, or most of them.
Now shall we take one by one these multiple fears, or shall we find out the root of it? You understand? Go to the very root of it, and perhaps in the understanding, having an insight, in seeing to the truth of it, the thing withers away, you don't have to fight it, you don't have to have courage, you don't have to resist fear.
Right? Shall we do that? That is, you may have a particular fear, a very neurotic deep rooted fear of something - darkness, or precipice, or living alone, and so on, and if you want to resolve that one particular fear now, and you are only interested in that, then it would be futile to discuss the elimination of all fears.
You understand what I am saying? So you must be very clear, if I may point out, what it is you want, what it is you think is to eliminate one particular fear in which your mind is caught, or to eliminate altogether absolutely fear? Right?
If I had to face that problem I would want to root out fear, not one fear, one particular fear, but I would want to be completely empty of this fear, of all fears. Now which is it you want? (Inaudible) I see, I understand, sir.
(repeating the question) We are not generally concerned with the riddance of all fears but the fear that happens at the moment - the tent might fall down. I live on the banks of the river and there might be a colossal storm and wash that house away. It may be only the fears that happen incidentally, everyday of our life.
All these are included - the immediate fears and the hidden fears, which the mind has never discovered, and the fears that the mind has, or has had and is afraid that it might have again tomorrow. Or the fear of death, which is in time, in the future. We are including all those fears, not one type of fear.
(Inaudible) (repeating the question) Why shouldn't we live with fear, it is part of us? Yes, yes, sir, I understand. Why do we ask that we should be free of fear?
Yes, sir, I understand. It is part of us, we have been brought up, we have been conditioned, from childhood, from the animals, from the higher form of apes and so on, who are always constantly living in fear, and we have inherited those fears, it is part of us, why bother about it, live with it. I think that is fairly clear.
What does fear do? (Inaudible) (repeating the question) Fear may help you to protect your life. No, sir, look what happens when you have fear.
We are going to find out, sir, we are going to go into it, but if you say, please I am only concerned with the incidental fears, that is the fear that tent may fall down, I may walk out and break my leg, casual fears, I am only concerned with that and not with all these complicated deep-rooted fears, I am not interested in it. Either that, or you are interested, you want to find out, you want to investigate into this whole question of fear, both physiological as well as psychological, both the fears of the past and the future, the fears that lie very, very deeply hidden in the deep unconscious. I include all that, both the biological, physiological as well as psychological fears.
The fears that may help me to survive - physically survive - the fears that may - not 'may' - that do prevent clarity, that bring about total darkness, a sense of utter, helpless inaction. We include all those fears. May we go on from there?
May we? From there. So we are trying to discuss the nature and the structure of fear both outside the skin and inside the skin, both the outward forms of fears and the undiscovered fears, the totality of fear.
Right. Let's start. Now how do you set about it?
How do you set about discovering fear? Have you any fears, or you are free of them? So how do you investigate this question?
Look at what you are afraid of. Try to see the fear in yourself and look at it. How do you look at it?
I am afraid - suppose one is, I, I'll use my... - suppose I am afraid of public opinion, how do I look at it? What is the reason that makes me look at it? Please go with me into this.
What makes me look at it and what is the reason why I should look at it? Why? I want to get rid of it because it is painful.
Please, just look at it. You say, 'I want to get rid of it because it is painful'. Is that the reason you look at it, because it gives you pain; but would you look at it if it gave you pleasure?
Please do consider what I am saying. Because it gives you pain therefore your motive is not to suffer, not to be entangled, not to be caught, not to live in this terrible fear of something. So your motive is to get rid of it.
Right? Are you following? And when you have a motive doesn't it distort your observation of fear?
What do you say, sirs? I have a motive. My motive is to get rid of fear because I see that it causes pain, when I am frightened I am paralysed, there is no action, it's living in a darkness and it is very painful, and it is a kind of desperate isolation, a feeling that you have nothing to rely on, nobody to go to.
And it causes great disturbance, pain, and the motive then is to get rid of it - the natural, instinctual motive is to push it away from you. When there is such a motive is it possible to observe fear? I see as long as I have a motive to get rid of it, to hold it, or to overcome it and all the rest of it, any form of motive must distort the observation of anything.
Motive is a movement - the meaning of that word is to move - move in a particular direction. I don't know if you see it. The moment I want to get rid of fear I am moving in a particular direction.
And fear is not just one kind, it is a tremendous thing, it's very complicated. Therefore I must observe without a direction, without a motive, without a purpose. Please, I am just going step by step.
That is, I want to look at fear because if I can look at it very clearly, freely, observe it without any movement, that is motive, a direction, then I am capable of looking. And I have a motive - my motive is, I do not want to have fear because it brings catastrophe, pain, I want to get rid of it. So my mind is only concerned with getting rid of fear, not with the investigation of fear.
That's all. You can keep your motive but you won't be able to investigate fear. How do we get rid of motive?
We are doing it, sir. We are doing it. I am saying as long as I have a motive, a direction - you understand?
- if my observation is directed in one direction, in one particular point, then I am not observing. That's all I am saying, nothing more. And if you see that then we can investigate very, very deeply.
Not how to get rid of the motive, but see how motives prevent investigation. That's all. Right?
Now there is physiological fear and psychological fear. The physical fears I may not have enough bread-and-butter, I must go and work, I might lose my job, I must have more money, all the physical demands which bring about a sense of fear, of not being able to survive. Then there is the other problem, psychological fears, which are much more complex, much more diversified, much deeper, which may control the physical survival.
You understand what I'm saying? If I am not concerned about physical survival, I am only concerned with achieving the highest form of liberation, I am not bothered whether I live physically or not, my whole direction is there, therefore I am not afraid - one meal a day is good enough. Have you tried all that?
That is, not be frightened of the physical survival, but only trying to find out the highest form of freedom. And therefore you kind of don't pay too much attention to the physical. Now, which shall we deal with the physical survival with all its fears, or the psychological fears which prevent the physical survival?
I'll show you just one nationalism, which is so rampant now all over the world, is preventing actually the physical survival of human beings. Right? The nationalism, which is my country, my god, you know, the spirit of nationalism is preventing the survival of all human beings, not of a particular group, or a particular individual.
Now nationalism is a psychological product. Right? Take a country like it never existed before, nobody talked about nationalism, now they are wallowing in it, and so they are creating wars and all the rest of it.
Not only India, but every country is doing it. Psychological fears dominate the physical fears, they prevent the survival factor of human beings, not one group of human beings, of total human beings because psychologically I am attached to an idea of my country, to a flag - the Jew and the non-Jew - and they are preventing, which is psychological, they are preventing survival. So I see - if you will correct it, I would be delighted if you correct it - that the emphasis or the investigation of psychological fears will bring about the survival of the physical and eliminate physical fears.
Right? Don't agree with me, please. Think it out.
(Inaudible) Aren't you afraid of losing that which you possess emotionally - no? There it is. Now can you investigate that fear - taking that one fear of losing psychologically something you hold dear, either a person, an idea, an ideology, a belief, a conclusion, an historical fact - you follow?
- all those are psychological possessions of your mind, as, you are a German, and all the rest of it. Now aren't you afraid of losing that? And can't you investigate it?
Of course one can investigate it. I am afraid - suppose - I am afraid of losing my nationality - terrible, isn't it? I am afraid of not being a Hindu.
All right. I can investigate it very, very carefully. I can investigate it because I want to find out the truth of it - what lies behind the fear of losing this idea of not being a Hindu.
These are psychological fears, but there are physical fears too. Yes, madam. You see you are all discussing one particular form of fear, and therefore we don't proceed any further.
I want to deal with the whole factor of fear, not just one fear. And you keep on breaking it up and saying there are physical fears, there are psychological fears and so on and so on, so on. And when you are tremendously afraid you can't investigate.
Now while you are sitting here you are not tremendously afraid, you are not in a black cloud, so you can now investigate that black cloud. How shall we deal with it? You all have different points of view, you all have different opinions about fear - how to get rid of it, or how not to get rid of it, that you cannot or can investigate - now how shall we all meet together and investigate this thing together?
Look sir, I am tremendously interested whether the mind can ever be free of fear - fear of every kind, physical, psychological, known, unknown - I want to investigate it, I want to find out whether the mind can ever be free of it, or must it always live in some kind of fear - live in a certain kind of fear so as to force it to behave in a certain way, force it to accept certain forms of economic society, force it to accept certain beliefs? I want to deal with all of that. And I say it is possible to investigate, not as something outside but as part of my life, of my daily existence.
Can we do that together? Don't agree and then pick it up later on and say, 'What about my grandmother dying?' Now what is fear?
I have known it, you have known it. How does it come, what brings fear? I was ill yesterday, it caused me great pain, and today I am free of it, and I hope to goodness that it won't come tomorrow.
Right? Just watch it. Pain yesterday, physical pain yesterday, no pain today, tomorrow pain - might come.
What 'might happen', that is, in time, is one of the factors of fear. Right? Last week there was pain, and this week there is no pain, but the remembrance of that pain of last week, the remembrance of it and hoping it will not happen next week, the interval between last week, this week and next week, which is in the field of time, so time is one of the factors of fear.