eliwill/krishnamurti_discussions · Datasets at Hugging Face

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What is the movement of conformity and from where does it spring? Go on sir. Krishnaji, when I was a child if I didn't conform I was punished.
At school if I didn't conform I was laughed at. I agree, sir. Now if I don't conform everybody will come up to me and say why...
So why does the mind want to conform? I know when I am a child they tell me to conform and all the rest of it, we all know that. But I am asking a why does the mind, the psyche, want to conform?
And where is it that the mind says, 'It is absurd to conform'? Because I want to belong. Yes, sir.
I want to belong to the Hitlerian group, I want to belong to the Mao group, I want to belong to the communist group. I have got tribalism in my blood. Just see it sir.
How hopeless it is to be... Wait sir. Yes?
(Inaudible) We are going to find out sir. Are you aware that you are conforming? And when you are aware that you are conforming what is your reaction?
And are you aware of that reaction? And if you are aware of that reaction and go beyond that reaction you will find out what it means to be intelligent so that there is conformity and total nonconformity. Have I conveyed something?
Sir, we can't reject all conformity, can we? No. Don't please say, no.
Think it out. It is necessary to conform sometimes, it depends on the level. Madam, that is what we are saying.
Let's put it round the other is intelligence the outcome of conformity? When you recognise the conformity, then nonconformity or conformity doesn't matter, you are just aware of it. So is awareness - please listen, sir - with regard to conformity, does it awaken intelligence?
Conformity is... No, no. You haven't... I am aware, I become aware of conformity.
And I am aware of the reaction to that conformity. There is an awareness of either rejection or acceptance of that reaction. When I reject, is it a rejection which is a reaction, or is it a rejection of intelligence?
Wait. Therefore awareness is an act of intelligence. When I am confronted with a fact how can I, without reaction, face that fact, without choosing?
When I am confronted with a fact and action is necessary, I have to choose. It is not, 'how can I' but... I understand, sir.
I understand. Look, sir. I am confronted with a fact and can I be aware of that fact, without choice, and from that choiceless awareness act with regard to the fact?
Are we playing tricks with each other? I am confronted with a fact. Does the fact demand a choice?
The fact. (Inaudible) Wait. It demands either an action, or non-action.
Of course. Come on sir, be quick, avanti. I am aware of it.
But I am on the road... I understand. Wait sir.
I am on a road and I come to a fork and either there is an indication which says, go where you want to go, there is no choice. But if there is no indication then I have to choose, therefore I ask somebody, 'Which is the way to Pisa?' That's very simple.
There is no choice. What are you... If there is nobody on the road.
Therefore I am asking - I know all the tricks! (Laughter). I am asking, does a fact demand a choice?
The fact - listen - the fact I suffer, the fact, does it demand choice? The fact never demands choice, it is my reaction to the fact. Of course, sir.
I can escape from that suffering, I can rationalise that suffering, run away from that suffering, do everything, the fact never demands choice; it only demands action. Why does it demand action? Oh, sir, look.
There is a snake. That is a fact. And the fact that it may be poisonous, therefore the fact demands action.
Either you leave it alone, play with it, and all the rest of it. You are not meeting all this. I want to come back to the point, sir, I wish you would go with this, because it's your life we are talking about, not my life.
A fact demands action. That's it, the fact demands action - that's the same thing. If I see 'what is' there is no confusion.
Yes, sir, that's just if I see 'what is' there is no confusion. If I see that I am a liar there is no confusion. If I see I am double talking, or if I hate somebody, there is no problem.
The fact demands action. I don't see how you can take any action with regard to a rattle snake. Sir, I took that as an example, sir.
Forget the example but see. I am asking, when you are aware that you are conforming, and you are aware of your choice, aware of your reaction, and has that reaction another series of reactions? You follow?
Right? Then one is living in the past all the time. Now when you become aware of conformity without reaction, just to observe it, then that awareness is the act of intelligence.
Right? I hope some of you get it, I can't go on and on and on. So awareness has no choice.
Awareness is an act of intelligence. Now move from there to the next thing, which what is the relationship of awareness to inattention, and to attention? That's what we are discussing.
Is attention total or partial? We are going to find out, sir, we are going to enquire now. Is the mind aware totally, or only partially?
Aware of its unconscious activities, or is it aware only at the superficial level? Go on, sir, please. It is part of our nature... Sir, if you don't mind, what we are discussing has great significance because we are concerned - please, I must go back to it - we are concerned with the responsibility as a human being to bring about a radical change in the human mind.
You understand? That is what we are concerned with, through all the talks, through all the discussions. Because when one's consciousness changes you affect the consciousness of the world.
You understand this? Inattention seems to be caused by the background. We are going to find out, sir.
But I want to point out that all the talks, the seven talks that we have had, and the dialogue, conversation that we are having now, are involved with the transformation of the human mind, the content of it, because the content, the human consciousness has created this appalling, suffering, confused world, where there is hunger, war, violence, division, the corruption of politics - that's going on. Any man who feels responsible for all this has to act, not just sit down and theorise, theorise. So one of the corrupting factors is conformity.
And how is the mind - not 'how' - does the mind realise the nature of conformity, intelligence and awareness? Right? So we have examined somewhat, conformity, and we are asking now, what is the relationship of attention to inattention, and to awareness?
Right? They are all related. Why is the mind inattentive - not, can the mind be continuously attentive?
You see the difference? Is a continuous attention, attention? Do go into it.
No. Has attention the movement of time? So I have to enquire into the factor of inattention, not, what is attention.
Please see the importance of it. That is, I am attentive one minute - that's quite a long time. Attentive, I give my mind, my nerves, everything I have to attend, to listen, to see, and in that attention I have all the energy captured, all the energy is there.
In that energy there is tremendous clarity. Now it is over, the next minute I am inattentive. Right?
Then I say to myself, 'Goodness, I wish I could keep that attention all the time'. So I begin to train - listen to it - train myself. I begin to train myself and say, 'I must be attentive', 'I must watch myself', 'I must drill myself', 'I must eat the right food', 'I must concentrate on attention' - you follow?
But I never ask, what is inattention. Because attention I have had for a second or for a minute, and I fall back into inattention. The understanding of inattention is much more important than attention.
You've got it? Right? Is that clear, may we go on?
Now what is inattention? Why is the mind inattentive? And why shouldn't the mind be inattentive?
We must be attentive... No, sir, no sir. Sir, look. No, sir, I explained.
One minute I am very attentive, I see everything very clearly, I have no conflict, there is a sense of a great thing, you know, to be completely attentive, there is no problem, there is nothing. And that attention goes away, and I suddenly find myself I am inattentive, I have lost that quality of clarity, and then I say, 'How am I to recapture that attention?' And I struggle, and I ask questions, and I get miserable because I can't get that attention.
So I am saying, what is important is not the understanding of attention, for the moment, but the understanding of inattention. Right? That's simple enough, sir.
What is inattention, why is the mind inattentive? It seems that thought causes inattention. So you are saying, the operation of thought may cause inattention, is that it?
Are you sure what you are saying, sir, or is it just a guess? Don't let us guess this, it is not a guessing game. I want to find out the importance of inattention - please listen - the importance of inattention, and the importance of attention.
Right? Inattention may be the mind needs rest, needs not that heightened energetic tremendous attention. And therefore it says, 'Let me have a few minutes'.
But in those few minutes - just listen to it - in those few minutes any action becomes corrupting action. You understand what I am saying? I wish you would come with me quickly, I am racing and you are not.
I am attentive for one minute, and there, there is no border, there is no time, there is no me, there is no problem, the whole energy is involved in that attention, it is a heightened attention, energy. That's for the mind a tremendous movement. Then it's tired and moves to inattention.
Now in that state of inattention any action, any action, must be conditioning. Capito, signora? Right?
You understand my question? I am attending, in that state of attention I can do things without effort, without thought, you know, do things. That's real creativeness - we won't go into that.
And in the state of inattention action has to go on - right? - I have to meet a friend, I am bored with that, there action has to happen. At the moment of action, if I am aware, inattention is not.
I wonder if you are following all this. You understand my question, sir? The moment the mind is aware that it is inattentive there is attention - not that we must maintain attention.
I wonder if you understand this. So inattention is part of attention. Got it?
Bene? Not, from inattention go to attention. You know, sir, meditation is total attention in which concentration, which has a motive, and therefore an end, doesn't exist at all.
Are you following all this? And in meditation there can be inattention - you understand? Oh, do follow this.
No, you don't. Please, don't agree with me, I don't think you follow what I am saying because it is really quite complex, this thing. I mustn't discuss meditation because that's not the moment, perhaps we can do it tomorrow, if you want it.
What I am pointing out is, in the state of attention, state, it is a movement, it is not a dead thing, it is a movement of attention, not the movement of time - the movement of time is concentration - in that quality of attention there is no time, there is no border. You understand border? A fixation.
Because there is no centre and therefore no circumference. That is attention. Now in that attention why shouldn't there be inattention?
You follow? It is within the whole area, I don't separate inattention from attention. I wonder if you get this.
It's only when inattention says, 'By Jove, I must leave this and capture that', then you separate inattention from attention. Sir, are you saying that when there is awareness in inattention... No, sir, no sir. Now the problem of energy - what time is it?
Sir, look, conformity is a wastage of energy. Right? When I conform to the pattern set by tradition - the whole involvement of tradition, not just one tradition, the whole, that is authority and all that - when there is conformity there is a wastage of energy because then there is conflict - I mustn't conform, and where am I to draw the line of conformity?
You follow all this? So that is a wastage of energy. And accepting authority - authority, let's understand this that is, there is the authority of law, that I have to conform to otherwise I would be put in prison.
That is, if I don't conform on the road, keep to the left or to the right, well I will soon have an accident, so I have to conform. Now we are saying conformity, when we become aware of the whole nature of conformity and I see what is implied in it, and I see that is a wastage of energy, in that awareness of attention and inattention - you follow? - then a totally different intelligence comes into being, which then says, 'Conform', 'Don't conform'.
It is not your reactions that dictate. I wonder if you get this. Am I going too fast?
(Inaudible) Wait. No, no. You are translating it differently.
I don't know what I said just now, I can't repeat it. Look, we are rather a mindless people. We are reflexive people, always reacting.
Now I have got a problem of conformity, which is part of the structure of tradition. The mind becomes aware of the implications and the structure of conformity. Why the mind conforms, because it is afraid, it wants to protect itself and so on and so on.
Now in that awareness when there is a reaction, it is still a reflexive reaction. And I see in that awareness the reflexive reactions are from my background, and the background says, 'Conform'. Right?
So can the mind become aware of conformity, its reactions and its successive waves of reactions? And when you are so attentive of conformity, reaction and the waves of reactions, in that attention there is an intelligence which operates and tells you when to conform, when not to conform - which is not based on reaction. Right?
It is simple enough. (Inaudible) Wait, sir. You will say what you have to say.
Have you understood what I have to say? Right. (Inaudible) We are going to, sir.
We are going into the question of what is inattention. Because, sir, the highest form of intelligence is necessary in a mad world, and intelligence is not yours or mine. Of course not.
It is not national, it is not religious - it is not religious in the sense, belonging to a religion. It is the very essence of religion. Wait.
I am going to go into it if you will listen. And that intelligence which operates at all levels, and it is really religious intelligence - not the phoney religious thing - and I see that as the mind, which has conformed for generations, is becoming more and more mechanical, and such a mind, whatever it will do to transform the world or bring about greater this and that, it is still in a world of conformity. Right?
Please follow this. And my concern is that the consciousness of a human being must be changed in order to bring about a different structure and nature, function in the world. I am consumed with that responsibility, it is not just words.
And I see that human beings are very little aware. They are aware of their own pleasures, and their own fulfilments and their own desires, and their frustrations and their angers, and all the rest of it. But that's a very small area of awareness.
And awareness implies the total movement. In that movement there is no choice, which we went into. To be so attentive, to sustain that attention - perhaps very few can do it - and they have been practising to maintain that attention, which is the whole idea of meditation.
And I see where there is concentration, which has a motive, restriction, resistance, it is not awareness. And there is also a state of inattention. Is inattention something opposite to attention?
The other side of the coin. The other side of the coin. Sir, I want to find out, not verbally, I want to find out what is the relationship between attention and inattention.
The moment you say, 'It is the other side of the coin', I create an image and say, 'Yes', but I haven't found out. It isn't a reality, it is just a descriptive image which I have accepted. So I have to find out what is inattention?
And why shouldn't the mind be inattentive? It is only in that state of inattention either there is an increase of pleasure or increase of fear, to that I respond. You follow?
In that state of inattention, I am what is wrong with it, why shouldn't I be inattentive? Inattention brings sorrow. I don't know.
Why shouldn't I be inattentive. I have been attentive. Look, sir, I have been attentive for an hour and a half here and why shouldn't I be inattentive for a few minutes, what is wrong?
Is that inattention an unawareness? See it sir. No, it is not.
See it, sir. I am aware of my inattention... Yes, sir, we have said that earlier.
You are not meeting my point. There is a quietness. No, sir, I am not talking of quietness or anything.
Just I am attentive, I have been attentive the whole hour and why shouldn't I now be inattentive? Just remain there for a minute. Is inattention then something opposite to attention?
No. Or, is the mind taking a rest? That is inattention.
That's not inattention. Sir, look, sir, for an hour and a half the speaker has been attentive. And he says, 'I will rest'.
The rest period is not inattention. (Inaudible) Wait, wait, wait. If you are sensitive you are attentive, and in inattention you lose sensitivity.
Not at all, not at all. He is saying, sensitivity implies attention and when there is inattention you lose sensitivity. Sir, just look.

What is the movement of conformity and from where does it spring? Go on sir. Krishnaji, when I was a child if I didn't conform I was punished.

At school if I didn't conform I was laughed at. I agree, sir. Now if I don't conform everybody will come up to me and say why...

So why does the mind want to conform? I know when I am a child they tell me to conform and all the rest of it, we all know that. But I am asking a why does the mind, the psyche, want to conform?

And where is it that the mind says, 'It is absurd to conform'? Because I want to belong. Yes, sir.

I want to belong to the Hitlerian group, I want to belong to the Mao group, I want to belong to the communist group. I have got tribalism in my blood. Just see it sir.

How hopeless it is to be... Wait sir. Yes?

(Inaudible) We are going to find out sir. Are you aware that you are conforming? And when you are aware that you are conforming what is your reaction?

And are you aware of that reaction? And if you are aware of that reaction and go beyond that reaction you will find out what it means to be intelligent so that there is conformity and total nonconformity. Have I conveyed something?

Sir, we can't reject all conformity, can we? No. Don't please say, no.

Think it out. It is necessary to conform sometimes, it depends on the level. Madam, that is what we are saying.

Let's put it round the other is intelligence the outcome of conformity? When you recognise the conformity, then nonconformity or conformity doesn't matter, you are just aware of it. So is awareness - please listen, sir - with regard to conformity, does it awaken intelligence?

Conformity is... No, no. You haven't... I am aware, I become aware of conformity.

And I am aware of the reaction to that conformity. There is an awareness of either rejection or acceptance of that reaction. When I reject, is it a rejection which is a reaction, or is it a rejection of intelligence?

Wait. Therefore awareness is an act of intelligence. When I am confronted with a fact how can I, without reaction, face that fact, without choosing?

When I am confronted with a fact and action is necessary, I have to choose. It is not, 'how can I' but... I understand, sir.

I understand. Look, sir. I am confronted with a fact and can I be aware of that fact, without choice, and from that choiceless awareness act with regard to the fact?

Are we playing tricks with each other? I am confronted with a fact. Does the fact demand a choice?

The fact. (Inaudible) Wait. It demands either an action, or non-action.

Of course. Come on sir, be quick, avanti. I am aware of it.

But I am on the road... I understand. Wait sir.

I am on a road and I come to a fork and either there is an indication which says, go where you want to go, there is no choice. But if there is no indication then I have to choose, therefore I ask somebody, 'Which is the way to Pisa?' That's very simple.

There is no choice. What are you... If there is nobody on the road.

Therefore I am asking - I know all the tricks! (Laughter). I am asking, does a fact demand a choice?

The fact - listen - the fact I suffer, the fact, does it demand choice? The fact never demands choice, it is my reaction to the fact. Of course, sir.

I can escape from that suffering, I can rationalise that suffering, run away from that suffering, do everything, the fact never demands choice; it only demands action. Why does it demand action? Oh, sir, look.

There is a snake. That is a fact. And the fact that it may be poisonous, therefore the fact demands action.

Either you leave it alone, play with it, and all the rest of it. You are not meeting all this. I want to come back to the point, sir, I wish you would go with this, because it's your life we are talking about, not my life.

A fact demands action. That's it, the fact demands action - that's the same thing. If I see 'what is' there is no confusion.

Yes, sir, that's just if I see 'what is' there is no confusion. If I see that I am a liar there is no confusion. If I see I am double talking, or if I hate somebody, there is no problem.

The fact demands action. I don't see how you can take any action with regard to a rattle snake. Sir, I took that as an example, sir.

Forget the example but see. I am asking, when you are aware that you are conforming, and you are aware of your choice, aware of your reaction, and has that reaction another series of reactions? You follow?

Right? Then one is living in the past all the time. Now when you become aware of conformity without reaction, just to observe it, then that awareness is the act of intelligence.

Right? I hope some of you get it, I can't go on and on and on. So awareness has no choice.

Awareness is an act of intelligence. Now move from there to the next thing, which what is the relationship of awareness to inattention, and to attention? That's what we are discussing.

Is attention total or partial? We are going to find out, sir, we are going to enquire now. Is the mind aware totally, or only partially?

Aware of its unconscious activities, or is it aware only at the superficial level? Go on, sir, please. It is part of our nature... Sir, if you don't mind, what we are discussing has great significance because we are concerned - please, I must go back to it - we are concerned with the responsibility as a human being to bring about a radical change in the human mind.

You understand? That is what we are concerned with, through all the talks, through all the discussions. Because when one's consciousness changes you affect the consciousness of the world.

You understand this? Inattention seems to be caused by the background. We are going to find out, sir.

But I want to point out that all the talks, the seven talks that we have had, and the dialogue, conversation that we are having now, are involved with the transformation of the human mind, the content of it, because the content, the human consciousness has created this appalling, suffering, confused world, where there is hunger, war, violence, division, the corruption of politics - that's going on. Any man who feels responsible for all this has to act, not just sit down and theorise, theorise. So one of the corrupting factors is conformity.

And how is the mind - not 'how' - does the mind realise the nature of conformity, intelligence and awareness? Right? So we have examined somewhat, conformity, and we are asking now, what is the relationship of attention to inattention, and to awareness?

Right? They are all related. Why is the mind inattentive - not, can the mind be continuously attentive?

You see the difference? Is a continuous attention, attention? Do go into it.

No. Has attention the movement of time? So I have to enquire into the factor of inattention, not, what is attention.

Please see the importance of it. That is, I am attentive one minute - that's quite a long time. Attentive, I give my mind, my nerves, everything I have to attend, to listen, to see, and in that attention I have all the energy captured, all the energy is there.

In that energy there is tremendous clarity. Now it is over, the next minute I am inattentive. Right?

Then I say to myself, 'Goodness, I wish I could keep that attention all the time'. So I begin to train - listen to it - train myself. I begin to train myself and say, 'I must be attentive', 'I must watch myself', 'I must drill myself', 'I must eat the right food', 'I must concentrate on attention' - you follow?

But I never ask, what is inattention. Because attention I have had for a second or for a minute, and I fall back into inattention. The understanding of inattention is much more important than attention.

You've got it? Right? Is that clear, may we go on?

Now what is inattention? Why is the mind inattentive? And why shouldn't the mind be inattentive?

We must be attentive... No, sir, no sir. Sir, look. No, sir, I explained.

One minute I am very attentive, I see everything very clearly, I have no conflict, there is a sense of a great thing, you know, to be completely attentive, there is no problem, there is nothing. And that attention goes away, and I suddenly find myself I am inattentive, I have lost that quality of clarity, and then I say, 'How am I to recapture that attention?' And I struggle, and I ask questions, and I get miserable because I can't get that attention.

So I am saying, what is important is not the understanding of attention, for the moment, but the understanding of inattention. Right? That's simple enough, sir.

What is inattention, why is the mind inattentive? It seems that thought causes inattention. So you are saying, the operation of thought may cause inattention, is that it?

Are you sure what you are saying, sir, or is it just a guess? Don't let us guess this, it is not a guessing game. I want to find out the importance of inattention - please listen - the importance of inattention, and the importance of attention.

Right? Inattention may be the mind needs rest, needs not that heightened energetic tremendous attention. And therefore it says, 'Let me have a few minutes'.

But in those few minutes - just listen to it - in those few minutes any action becomes corrupting action. You understand what I am saying? I wish you would come with me quickly, I am racing and you are not.

I am attentive for one minute, and there, there is no border, there is no time, there is no me, there is no problem, the whole energy is involved in that attention, it is a heightened attention, energy. That's for the mind a tremendous movement. Then it's tired and moves to inattention.

Now in that state of inattention any action, any action, must be conditioning. Capito, signora? Right?

You understand my question? I am attending, in that state of attention I can do things without effort, without thought, you know, do things. That's real creativeness - we won't go into that.

And in the state of inattention action has to go on - right? - I have to meet a friend, I am bored with that, there action has to happen. At the moment of action, if I am aware, inattention is not.

I wonder if you are following all this. You understand my question, sir? The moment the mind is aware that it is inattentive there is attention - not that we must maintain attention.

I wonder if you understand this. So inattention is part of attention. Got it?

Bene? Not, from inattention go to attention. You know, sir, meditation is total attention in which concentration, which has a motive, and therefore an end, doesn't exist at all.

Are you following all this? And in meditation there can be inattention - you understand? Oh, do follow this.

No, you don't. Please, don't agree with me, I don't think you follow what I am saying because it is really quite complex, this thing. I mustn't discuss meditation because that's not the moment, perhaps we can do it tomorrow, if you want it.

What I am pointing out is, in the state of attention, state, it is a movement, it is not a dead thing, it is a movement of attention, not the movement of time - the movement of time is concentration - in that quality of attention there is no time, there is no border. You understand border? A fixation.

Because there is no centre and therefore no circumference. That is attention. Now in that attention why shouldn't there be inattention?

You follow? It is within the whole area, I don't separate inattention from attention. I wonder if you get this.

It's only when inattention says, 'By Jove, I must leave this and capture that', then you separate inattention from attention. Sir, are you saying that when there is awareness in inattention... No, sir, no sir. Now the problem of energy - what time is it?

Sir, look, conformity is a wastage of energy. Right? When I conform to the pattern set by tradition - the whole involvement of tradition, not just one tradition, the whole, that is authority and all that - when there is conformity there is a wastage of energy because then there is conflict - I mustn't conform, and where am I to draw the line of conformity?

You follow all this? So that is a wastage of energy. And accepting authority - authority, let's understand this that is, there is the authority of law, that I have to conform to otherwise I would be put in prison.

That is, if I don't conform on the road, keep to the left or to the right, well I will soon have an accident, so I have to conform. Now we are saying conformity, when we become aware of the whole nature of conformity and I see what is implied in it, and I see that is a wastage of energy, in that awareness of attention and inattention - you follow? - then a totally different intelligence comes into being, which then says, 'Conform', 'Don't conform'.

It is not your reactions that dictate. I wonder if you get this. Am I going too fast?

(Inaudible) Wait. No, no. You are translating it differently.

I don't know what I said just now, I can't repeat it. Look, we are rather a mindless people. We are reflexive people, always reacting.

Now I have got a problem of conformity, which is part of the structure of tradition. The mind becomes aware of the implications and the structure of conformity. Why the mind conforms, because it is afraid, it wants to protect itself and so on and so on.

Now in that awareness when there is a reaction, it is still a reflexive reaction. And I see in that awareness the reflexive reactions are from my background, and the background says, 'Conform'. Right?

So can the mind become aware of conformity, its reactions and its successive waves of reactions? And when you are so attentive of conformity, reaction and the waves of reactions, in that attention there is an intelligence which operates and tells you when to conform, when not to conform - which is not based on reaction. Right?

It is simple enough. (Inaudible) Wait, sir. You will say what you have to say.

Have you understood what I have to say? Right. (Inaudible) We are going to, sir.

We are going into the question of what is inattention. Because, sir, the highest form of intelligence is necessary in a mad world, and intelligence is not yours or mine. Of course not.

It is not national, it is not religious - it is not religious in the sense, belonging to a religion. It is the very essence of religion. Wait.

I am going to go into it if you will listen. And that intelligence which operates at all levels, and it is really religious intelligence - not the phoney religious thing - and I see that as the mind, which has conformed for generations, is becoming more and more mechanical, and such a mind, whatever it will do to transform the world or bring about greater this and that, it is still in a world of conformity. Right?

Please follow this. And my concern is that the consciousness of a human being must be changed in order to bring about a different structure and nature, function in the world. I am consumed with that responsibility, it is not just words.

And I see that human beings are very little aware. They are aware of their own pleasures, and their own fulfilments and their own desires, and their frustrations and their angers, and all the rest of it. But that's a very small area of awareness.

And awareness implies the total movement. In that movement there is no choice, which we went into. To be so attentive, to sustain that attention - perhaps very few can do it - and they have been practising to maintain that attention, which is the whole idea of meditation.

And I see where there is concentration, which has a motive, restriction, resistance, it is not awareness. And there is also a state of inattention. Is inattention something opposite to attention?

The other side of the coin. The other side of the coin. Sir, I want to find out, not verbally, I want to find out what is the relationship between attention and inattention.

The moment you say, 'It is the other side of the coin', I create an image and say, 'Yes', but I haven't found out. It isn't a reality, it is just a descriptive image which I have accepted. So I have to find out what is inattention?

And why shouldn't the mind be inattentive? It is only in that state of inattention either there is an increase of pleasure or increase of fear, to that I respond. You follow?

In that state of inattention, I am what is wrong with it, why shouldn't I be inattentive? Inattention brings sorrow. I don't know.

Why shouldn't I be inattentive. I have been attentive. Look, sir, I have been attentive for an hour and a half here and why shouldn't I be inattentive for a few minutes, what is wrong?

Is that inattention an unawareness? See it sir. No, it is not.

See it, sir. I am aware of my inattention... Yes, sir, we have said that earlier.

You are not meeting my point. There is a quietness. No, sir, I am not talking of quietness or anything.

Just I am attentive, I have been attentive the whole hour and why shouldn't I now be inattentive? Just remain there for a minute. Is inattention then something opposite to attention?

No. Or, is the mind taking a rest? That is inattention.

That's not inattention. Sir, look, sir, for an hour and a half the speaker has been attentive. And he says, 'I will rest'.

The rest period is not inattention. (Inaudible) Wait, wait, wait. If you are sensitive you are attentive, and in inattention you lose sensitivity.

Not at all, not at all. He is saying, sensitivity implies attention and when there is inattention you lose sensitivity. Sir, just look.