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Now, when we say that we must inquire into something, is there in fact any inquiring to be done, or is there only direct perception? Do you understand? I hope I am making myself clear. Inquiry is generally a process of analyzing and coming to a conclusion. That is the function of the mind, of the intellect, is it not? ...
Surely, when thought springs from a conclusion, it is no longer thinking because the mind has already concluded. There is thinking only when there is no conclusion. This again you will have to ponder over, neither accepting nor rejecting it. If I conclude that communism or Catholicism or some other ism is so, I have st...
So the function of the intellect is always, is it not, to inquire, to analyze, to search out; but because we want to be secure inwardly, psychologically, because we are afraid, anxious about life, we come to some form of conclusion to which we are committed. From one commitment we proceed to another, and I say that suc...
I do not know if you have observed what an enormous part the intellect plays in our life. The newspapers, the magazines, everything about us is cultivating reason. Not that I am against reason. On the contrary, one must have the capacity to reason very clearly, sharply. But if you observe, you find that the intellect i...
To me there is only perception - which is to see something as false or true immediately. This immediate perception of what is false and what is true is the essential factor - not the intellect, with its reasoning based upon its cunning, its knowledge, its commitments. It must sometimes have happened to you that you hav...
So the intellect, with all its reasoning, with its cunning evaluations, with its conditioned thinking, says that you must belong to something, that you must commit yourself in order to survive. But if you perceive the truth that the individual must stand completely alone, then that very perception is a liberating facto...
So it seems to me that one must be very serious, but I do not mean serious in the sense of being committed to something. People who are committed to something are not serious at all. They have given themselves over to something in order to achieve their own ends, in order to enhance their own position or prestige. Such...
It seems strange that we cannot find a way of living in which there is neither conflict, nor misery, nor confusion but a great abundance of love and consideration. We read books by intellectual people which tell us how society should be organized economically, socially and morally. Then we turn to books by religious pe...
I wonder - and so may you - why we listen to others. Why is it that we cannot find clarity for ourselves in our own minds and hearts, without any distortion; why need we be burdened by books? Can we not live unperturbed, fully, with great ecstasy and really at peace? This state of affairs seems to me very odd indeed, b...
And I wonder if we have ever asked ourselves if it is possible to live without conflict - not in intellectual isolation or in an emotional, sentimental, rather woolly way of life - but to live without any kind of effort at all. Because effort, however pleasant (or unpleasant), gratifying or profitable, does distort and...
So is it possible - not as an idea, or as something hopeless, beyond our measure - to find a way to live without conflict, not merely superficially but also deep down in the so-called unconscious, within our own depths? Perhaps this morning we can go into that question very deeply.
First of all, why do we invent conflicts, either pleasurable or unpleasurable, and is it possible to end this? Can we end this and live a totally different kind of life, with great energy, clarity, intellectual capacity, reason, and have a heart that is full of abundant love in the real sense of the word? I think we sh...
There is obviously conflict because of contradiction in ourselves, which expresses itself outwardly in society, in the activity of the `me' and the `not me.' That is, the `me' with all its ambitions, drives, pursuits, pleasures ,anxieties, hate, competition and fears, and the `other' which is `not me.' There is also th...
I would like to go into this question, looking at it differently, in relation to freedom and fear. Most of us want freedom, though we live in self-centred activity and our days are spent in concern about ourselves, our failures and fulfilments. We want to be free - not only politically, which is comparatively easy, exc...
In the very demand for freedom there is fear. Because freedom may involve complete, absolute insecurity and one is frightened of being completely insecure. Insecurity seems a very dangerous thing - every child demands security in its relationships. And as we grow older we keep on demanding security and certainty in all...
To understand fear we must examine not only physical fears but the vast network of psychological fears. Perhaps we can go into this. The question is: how does fear arise - what keeps it sustained, gives it duration, and is it possible to end it? Physical fears are fairly easy to understand. There is instant response to...
The greater the fear the greater the resistance to it and so various neurotic activities are set up. There is fear, and the mind - or the `me' - says `there must be no fear, ' and so there is duality. There is the `me' which is different from fear, which escapes from fear and resists it, which cultivates energy, theori...
So the problem consigns of this conflict between the `not me' of fear and the `me' who thinks it is different from it and resists fear; or who tries to overcome it, escape from it, suppress it or control it. This division will invariably bring conflict, as it does between two nations with their armies and their navies ...
So there is the watcher and the thing watched - the watcher saying `I must get rid of this terrible thing, I must do away with it.' The watcher is always fighting, is in a state of conflict. This has become our habit, our tradition, our conditioning. And it is one of the most difficult things to break any kind of habit...
If this is clear, then we can go on to the next step, which is: is there any actual difference between the watcher and the watched, in this particular case? The watcher thinks he is different from the watched, which is fear. Is there any difference between him and the thing he watches or are they both the same? Obvious...
There is fear, the thing watched, and the watcher who is part of that fear. So what is to be done? (Are you working as hard as the speaker is working? If you merely listen to the words, then I am afraid you will not solve this question of fear deeply.) There is only fear - not the watcher who watches fear, because the ...
So analysis in order to end fear is not the ending of it. I hope there are some analysts here! Because in discovering the cause of fear and acting upon that discovery, the cause becomes the effect, and the effect becomes the cause. The effect, and acting upon that effect in order to find the cause, and discovering the ...
You know, this is not an entertainment but there is great joy in discovery, there is great fun in understanding all this. So what makes fear? Time and thought make fear - time as yesterday, today and tomorrow; there is the fear that tomorrow something will happen - the loss of a job, death, that my wife or my husband w...
Do watch this, please look at it for yourself - don't accept or reject anything; but listen, find out for yourself the truth of this, not just the words, not whether you agree or disagree, but go on. To find the truth you must have feeling, a passion for finding out, great energy. Then you will find that thought breeds...
Thought breeds fear as well as pleasure; they are both matters of time. So thought engenders this two-sided coin of pleasure and pain - which is fear. Then what is there to do? We worship thought which has become so extraordinarily important that we think the more cunning it is, the better it is. In the business world,...
We are not saying we shouldn't have pleasure. We are not being puritanical, we are trying to understand it, and in the very understanding of this whole process, fear comes to an end. Then you will see that pleasure is something entirely different, and we shall go into this if we have time. So thought is responsible for...
What is to be done? When thought realizes that it cannot possibly do anything about fear because it creates fear, then there is silence; then there is complete negation of any movement which breeds fear. Therefore the mind, including the brain, observes this whole phenomenon of habit and the contradiction and struggle ...
Then one asks: what is the origin of fear? How does it arise?
We said that it came about through time and thought. Thought is the response of memory and so thought creates fear. And fear cannot end through the mere control or suppression of thought, or by trying to transmute thought, or indulging in all the tricks one plays on oneself. Realizing this whole pattern choicelessly, o...
So then there is the ending of fear, which means the ending of sorrow and the understanding of oneself - self-knowing. Without knowing oneself there is no ending of sorrow and fear. It is only a mind that is free from fear that can face reality.
Perhaps you would now care to ask questions. One must ask questions - this asking, this exposing of oneself to oneself here is necessary, and also when you are by yourself in your room or in your garden, sitting quietly in the bus or walking - you must ask questions in order to find out. But one has to ask the right qu...
here is a creeper - I think, it is called the morning glory - which has that extraordinary pale blue color that only flowers have, or a deep purple with a touch of mauve, or a peculiar white. Only living flowers have those colors. They come, they bloom in the morning - the trumpet-shaped flowers - and then within a few...
I am going to talk this evening about time, sorrow, and death. We must, I think, be very clear that we are not talking about ideas, but only about facts. That flower, blooming, full of beauty, delicate, with delicate fragrance - that is a fact. And the dying of it after a few hours when the wind comes and the sun rises...
You can imagine, if you have got imagination, the color of those flowers. Have a picture, mentally conjure up an image of that creeper with its delicate colors, the flowers of delicate colors, the extraordinary beauty of the flowers. But your image, your idea about the creeper, your feeling about the creeper, is not th...
And I am going to discuss, rather I am going to talk about, time, sorrow, and that strange phenomenon called death. One can either interpret them as ideas, as conclusions, or come directly into contact with the whole problem of time and the dimension of time. One can come directly into contact with sorrow - that is, th...
I mean by contact: I can touch this table, I am directly in contact with the table. But I am not in contact with the table if I have ideas of how I should touch the table. So the idea prevents me from coming directly, intimately, forcefully in contact. And during this hour, if you are not directly in contact with what ...
We are going to talk about time, first. I do not know if you have thought at all about this thing called time - not abstractly, not as an idea, not as a definition - if you have actually come into contact with time. When you are hungry, you are in contact directly with hunger. But what you should eat, how much you shou...
There is obviously the question of time by the watch, chronological time. That, obviously, is necessary. In that is involved the question of memory, planning, design, and so on. We are not discussing that time, the chronological time of every day. But we are going to talk about time which is not by the watch. We do not...
So we have time as the past - the past being the memory, the knowledge, the tradition, the experiences, the things remembered - and the present, which is the passage of yesterday to the time of tomorrow, which is shaped, controlled by the past through the present. For us that has tremendous significance, not the time b...
We use time as a means of evolving, as a means of achieving, as a means of gradual changing. We use time because we are indolent, lazy. Because we have not found the way of transforming ourselves immediately, or because we are frightened of immediate change and the consequences of the change, we say, ''I will gradually...
And time is the product of thought. If you did not think about tomorrow or look back in thought to the past, you would be living in the now; there would be neither the future nor the past; you would be completely living for the day, giving to the day your fullest, richest, complete attention. As we do not know how to l...
Please follow all this. If you do not understand these things of which I am talking now, you won't understand them at the end. They will be just words, and you will be left with ashes.
Most of us have fears: fear of the doctor, fear of disease, fear of not achieving, fear of being left alone, fear of old age, fear of poverty; these are outward fears. Then there are a thousand and one inward fears: the fear of public opinion, of death, of being left completely alone so that you have to face life witho...
Please, I am talking not of ideas but of what actually is taking place in each one of you. So you are not merely listening to my words, but through the words that are being used, you are looking at yourself. You are looking at yourself, not through ideas, but by coming directly into contact with the fact that you are f...
So unless you understand the nature of fear and are completely free of it totally, your gods, your escapes, your doing of all kinds of social work, and so on, have no meaning because you are then a destructive human being, exploiting, and you cannot resolve this fear. A neurotic human being with his innumerable fears, ...
Most of us are frightened, have secret fears; and being afraid, we run away from them. The running away from the fact implies that the objects to which you run away become much more important than the fact. You understand? I am frightened; I have escaped from it through drink, through going to the temple, God, and all ...
A mind that is really religious, a mind that is really socially minded, a mind that is creative, has completely, totally, to put away, or understand, or resolve this problem of fear. If you live with fear of any kind, you are wasting your life because fear brings darkness. I do not know if you have noticed what happens...
We are going into this question of fear. Unless you follow it step by step, you won't be able to resolve it. We are going to come into contact directly with fear - not what you are frightened about. What you are frightened about is an idea, but fear itself is not an idea. Suppose one is frightened - as most people, the...
Let us say I am frightened of death. I have seen death. I have seen bodies being burned. I have seen a dead leaf falling to the ground. I have seen so many dead things. And I am frightened of dying, coming to an end. Now there is this fear in relation to death, loneliness, a dozen things. How do I look at, or come into...
You know, man has lived with sorrow for millennia, many thousands, millions of years. You have lived with sorrow, you have not resolved it. Either you worship sorrow as a means to enlightenment or you escape from sorrow. You put sorrow on a pedestal, symbolically identified with a person, or you rationalize it, or you ...
I mean by sorrow the loss of someone, the sorrow of failure, the sorrow that comes upon you when you see that you are inefficient, incapable, the sorrow that you find when you have no love in your heart, that you live entirely by your ugly little mind; there is the sorrow of losing someone whom you think you love. We l...
So, there is vast sorrow, not only of a human being, but also the sorrow of the race. How do you resolve sorrow? You have to resolve it, just as you resolve fear. There is no future - you can invent a future. There is no future for a man who is living with intelligence, who is sensitive, alive, young, fresh, innocent. ...
Again, to end sorrow is to come into contact with that extraordinary feeling, without self-pity, without opinion, without formulas, without explanation - just to come directly into contact with it, as one would come into contact with a table. And that is one of the most difficult things for people to do: to put away id...
Then, there is the problem of death - and with the problem of death, the problem of old age. You all know that death is inevitable - inevitable through senility, through old age, through disease, through accident. Though scientists are trying to prolong life by another fifty years or more, death is inevitable. Why they...
You know, we have put death at the end of life - it is somewhere there, in the distance. And we are trying to put it as far away as possible, as long away as possible. We know there is death. And so we invent the hereafter. We say, ''I have lived, I have built a character, I have done things. Will all things end in dea...
Think of your life, what is it? Actually look at your life which you want to prolong! What is your life? A constant battle, a constant confusion, an occasional flash of pleasure, boredom, sorrow, fear, agony, despair, jealousy, envy, ambition - that is your life actually, with diseases, with pettiness. And you want to ...
And if you believe in reincarnation - as you are supposed to believe, as your scriptures talk about it - then what matters is what you are now. Because what you are now is going to condition your future. So what you are, what you do, what you think, what you feel, how you live - all this matters infinitely. If you do n...
Do you know what it is to die? You have seen death enough. You have seen a man being carried to the burning place where he will be destroyed. You have seen death. Most people are frightened of that. Death is as that flower dies, as that creeper dies with all the morning glories. With that beauty, with that delicacy, it...
Have you ever tried without argument, without persuasion, without compulsion, without necessity, to die to a pleasure? You are going to die inevitably. But have you tried to die today, easily, happily, to your pleasure, to your remembrances, to your hates, to your ambitions, to your urgency to gather money? All that yo...
The man who takes the sannyasi's robes, grows a beard, goes to the temple and runs away from life - he is not a religious man. The religious man is one who dies every day and is reborn every day. That is, his mind is young, innocent, fresh. To die to your sorrow, die to your pleasure, die to the things that you hold se...
You need a fresh mind; otherwise, you do not know what love is. If you do not die, your love is merely memory; your love is then caught in envy, jealousy. You have to die, every day, to everything you know - to your hatred, to your insults, to flatteries. Die to them; then you will see that time has no meaning; there i...
A human being that has no love cannot approach truth. Without love, do what you will - do all your sacrifices, your vows of celibacy, your social work, your exploitations - nothing has any value. And you cannot love without dying every day to your memory. For love is not of memory; it is a living thing. A living thing ...
here is a creeper - I think, it is called the morning glory - which has that extraordinary pale blue color that only flowers have, or a deep purple with a touch of mauve, or a peculiar white. Only living flowers have those colors. They come, they bloom in the morning - the trumpet-shaped flowers - and then within a few...
I am going to talk this evening about time, sorrow, and death. We must, I think, be very clear that we are not talking about ideas, but only about facts. That flower, blooming, full of beauty, delicate, with delicate fragrance - that is a fact. And the dying of it after a few hours when the wind comes and the sun rises...
You can imagine, if you have got imagination, the color of those flowers. Have a picture, mentally conjure up an image of that creeper with its delicate colors, the flowers of delicate colors, the extraordinary beauty of the flowers. But your image, your idea about the creeper, your feeling about the creeper, is not th...
And I am going to discuss, rather I am going to talk about, time, sorrow, and that strange phenomenon called death. One can either interpret them as ideas, as conclusions, or come directly into contact with the whole problem of time and the dimension of time. One can come directly into contact with sorrow - that is, th...
I mean by contact: I can touch this table, I am directly in contact with the table. But I am not in contact with the table if I have ideas of how I should touch the table. So the idea prevents me from coming directly, intimately, forcefully in contact. And during this hour, if you are not directly in contact with what ...
We are going to talk about time, first. I do not know if you have thought at all about this thing called time - not abstractly, not as an idea, not as a definition - if you have actually come into contact with time. When you are hungry, you are in contact directly with hunger. But what you should eat, how much you shou...
There is obviously the question of time by the watch, chronological time. That, obviously, is necessary. In that is involved the question of memory, planning, design, and so on. We are not discussing that time, the chronological time of every day. But we are going to talk about time which is not by the watch. We do not...
So we have time as the past - the past being the memory, the knowledge, the tradition, the experiences, the things remembered - and the present, which is the passage of yesterday to the time of tomorrow, which is shaped, controlled by the past through the present. For us that has tremendous significance, not the time b...
We use time as a means of evolving, as a means of achieving, as a means of gradual changing. We use time because we are indolent, lazy. Because we have not found the way of transforming ourselves immediately, or because we are frightened of immediate change and the consequences of the change, we say, ''I will gradually...
And time is the product of thought. If you did not think about tomorrow or look back in thought to the past, you would be living in the now; there would be neither the future nor the past; you would be completely living for the day, giving to the day your fullest, richest, complete attention. As we do not know how to l...
Please follow all this. If you do not understand these things of which I am talking now, you won't understand them at the end. They will be just words, and you will be left with ashes.
Most of us have fears: fear of the doctor, fear of disease, fear of not achieving, fear of being left alone, fear of old age, fear of poverty; these are outward fears. Then there are a thousand and one inward fears: the fear of public opinion, of death, of being left completely alone so that you have to face life witho...
Please, I am talking not of ideas but of what actually is taking place in each one of you. So you are not merely listening to my words, but through the words that are being used, you are looking at yourself. You are looking at yourself, not through ideas, but by coming directly into contact with the fact that you are f...
So unless you understand the nature of fear and are completely free of it totally, your gods, your escapes, your doing of all kinds of social work, and so on, have no meaning because you are then a destructive human being, exploiting, and you cannot resolve this fear. A neurotic human being with his innumerable fears, ...
Most of us are frightened, have secret fears; and being afraid, we run away from them. The running away from the fact implies that the objects to which you run away become much more important than the fact. You understand? I am frightened; I have escaped from it through drink, through going to the temple, God, and all ...
A mind that is really religious, a mind that is really socially minded, a mind that is creative, has completely, totally, to put away, or understand, or resolve this problem of fear. If you live with fear of any kind, you are wasting your life because fear brings darkness. I do not know if you have noticed what happens...
We are going into this question of fear. Unless you follow it step by step, you won't be able to resolve it. We are going to come into contact directly with fear - not what you are frightened about. What you are frightened about is an idea, but fear itself is not an idea. Suppose one is frightened - as most people, the...
Let us say I am frightened of death. I have seen death. I have seen bodies being burned. I have seen a dead leaf falling to the ground. I have seen so many dead things. And I am frightened of dying, coming to an end. Now there is this fear in relation to death, loneliness, a dozen things. How do I look at, or come into...
You know, man has lived with sorrow for millennia, many thousands, millions of years. You have lived with sorrow, you have not resolved it. Either you worship sorrow as a means to enlightenment or you escape from sorrow. You put sorrow on a pedestal, symbolically identified with a person, or you rationalize it, or you ...
I mean by sorrow the loss of someone, the sorrow of failure, the sorrow that comes upon you when you see that you are inefficient, incapable, the sorrow that you find when you have no love in your heart, that you live entirely by your ugly little mind; there is the sorrow of losing someone whom you think you love. We l...
So, there is vast sorrow, not only of a human being, but also the sorrow of the race. How do you resolve sorrow? You have to resolve it, just as you resolve fear. There is no future - you can invent a future. There is no future for a man who is living with intelligence, who is sensitive, alive, young, fresh, innocent. ...
Again, to end sorrow is to come into contact with that extraordinary feeling, without self-pity, without opinion, without formulas, without explanation - just to come directly into contact with it, as one would come into contact with a table. And that is one of the most difficult things for people to do: to put away id...
Then, there is the problem of death - and with the problem of death, the problem of old age. You all know that death is inevitable - inevitable through senility, through old age, through disease, through accident. Though scientists are trying to prolong life by another fifty years or more, death is inevitable. Why they...
You know, we have put death at the end of life - it is somewhere there, in the distance. And we are trying to put it as far away as possible, as long away as possible. We know there is death. And so we invent the hereafter. We say, ''I have lived, I have built a character, I have done things. Will all things end in dea...
Think of your life, what is it? Actually look at your life which you want to prolong! What is your life? A constant battle, a constant confusion, an occasional flash of pleasure, boredom, sorrow, fear, agony, despair, jealousy, envy, ambition - that is your life actually, with diseases, with pettiness. And you want to ...
And if you believe in reincarnation - as you are supposed to believe, as your scriptures talk about it - then what matters is what you are now. Because what you are now is going to condition your future. So what you are, what you do, what you think, what you feel, how you live - all this matters infinitely. If you do n...
Do you know what it is to die? You have seen death enough. You have seen a man being carried to the burning place where he will be destroyed. You have seen death. Most people are frightened of that. Death is as that flower dies, as that creeper dies with all the morning glories. With that beauty, with that delicacy, it...
Have you ever tried without argument, without persuasion, without compulsion, without necessity, to die to a pleasure? You are going to die inevitably. But have you tried to die today, easily, happily, to your pleasure, to your remembrances, to your hates, to your ambitions, to your urgency to gather money? All that yo...
The man who takes the sannyasi's robes, grows a beard, goes to the temple and runs away from life - he is not a religious man. The religious man is one who dies every day and is reborn every day. That is, his mind is young, innocent, fresh. To die to your sorrow, die to your pleasure, die to the things that you hold se...
You need a fresh mind; otherwise, you do not know what love is. If you do not die, your love is merely memory; your love is then caught in envy, jealousy. You have to die, every day, to everything you know - to your hatred, to your insults, to flatteries. Die to them; then you will see that time has no meaning; there i...
A human being that has no love cannot approach truth. Without love, do what you will - do all your sacrifices, your vows of celibacy, your social work, your exploitations - nothing has any value. And you cannot love without dying every day to your memory. For love is not of memory; it is a living thing. A living thing ...
Shall we go on from where we left off yesterday? We were talking about fear and the necessity of knowing oneself. I don't know if one sees the great, the utter importance of understanding the nature and the structure of oneself. As we said, if there is no comprehension, not intellectual or verbal, but actually understa...
And we were talking yesterday about learning, learning about oneself; learning implies a non-accumulative movement. There is no movement if it is accumulation. If a river is flowing and it ends up in a lake there is no movement. There is a movement only when there is a constant movement, a constant flow, a strong curre...
And we were talking yesterday about fear, which is part of this movement, part of this total movement of the 'me', the 'me' which breaks up life as a movement, the 'me' that separates as the 'you' and the 'me. And we said, what is fear? And we are going to learn non-accumulatively about fear. The very word 'fear' preve...
Look sirs, maturity implies a total, natural development of a human being; a total, natural development of a human being - natural in the sense non-contradictory, harmonious, which has nothing to do with age. And the factor of fear prevents this natural, total development of the mind. I'll go on a little and then we wi...
When one is afraid, not only of physical things, but also of psychological factors, then in that fear what takes place? You understand? There is fear: I am afraid, not only of physically falling ill, dying - you know physical fears that one has - darkness, you know the innumerable fears that one has both biologically a...
Of course. How is it possible to examine fear totally when it has so many facets - fear of death, fear of losing money, fear of public opinion, fear of not... - so many ways of fear. Now is there a central root of fear? And these are all facets, manifestations of that central root - you understand? - because it is like...
I am asking myself, why is there this fear, what is the central factor of it? Right? Please, one moment. I am asking, madam, I am investigating myself, so please I am trying to show how to investigate. My mind says, I know I am afraid - I am afraid of water, darkness, I am afraid of somebody, I am afraid of having told...

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