Krishnamurti Public Talk - Inner Revolution

8/11/2019 Krishnamurti Public Talk - Inner Revolution

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The Awakening of Intelligence Part II Chapter 1 1st Public Talk in New York 18thApril 1971 'Inner e!olution'

"rishna#urti$ %e are going to e&a#ine together the uestion of what is hi((en inthe consciousness) in the (eeper la*ers of the #in( + which is generall* calle(the unconscious, %e are concerne( with bringing about a ra(ical re!olution inoursel!es an( so in societ*, The ph*sical re!olution which is a(!ocate( all o!erthe worl( at the present ti#e (oes not bring about a fun(a#ental change in #an,In a corrupt societ*) such as this) in -urope) In(ia an( elsewhere) there #ustbe fun(a#ental changes in the !er* structure of societ*, An( if #an re#ainscorrupt in hi#self) in his acti!it*) he will o!erco#e whate!er the structure be)howe!er perfect. therefore it is i#perati!e) absolutel* essential that hechange, Is this change to be brought about through the process of ti#e) throughgra(ual achie!e#ent) through gra(ual change/ 0r (oes the change take place onl*in the instant/ That is what we are going to e&a#ine together, 0ne sees thatthere #ust be change in oneself + the #ore sensiti!e) the #ore alert an(intelligent one is) the #ore one is aware that there #ust be a (eep) abi(ing)li!ing change, The content of consciousness is consciousness + the two are notseparate, %hat is i#plante( in consciousness #akes up consciousness, An( tobring about a change in consciousness + both in the ob!ious an( in the hi((en +(oes it (epen( on anal*sis) on ti#e) on en!iron#ental pressure/ 0r is the change

to take place totall* in(epen(ent of an* pressure) of an* co#pulsion/ You know)this uestion is going to bc rather (ifficult to go into) because it is uiteco#ple& an( I hope we shall be able to share what is being sai(, nless one goesinto this #atter !er* seriousl*) reall* taking trouble) with (eep interest) withpassion) I a# afrai( one will not be able to go !er* far. far in the sense notof ti#e or space) but !er* (eepl* within oneself, 0ne nee(s a great (eal ofpassion) great energ* an( #ost of us waste our energies in conflict, An( when weare e&a#ining this whole business of e&istence) we nee( energ*, -nerg* co#eswith the possibilit* of change. if there is no possibilit* of change) thenenerg* wastes awa*, %e think we cannot possibl* change, %e accept things as the*are an( thereb* beco#e rather (ispirite() (epresse() uncertain an( confuse(, Itis possible to change ra(icall* an( that is what we are going to e&a#ine, If *ouwill + (o not follow e&actl* what the speaker is sa*ing) but use his wor(s as a

#irror to obser!e *ourself an( enuire with passion) with interest) with!italit* an( a great (eal of energ*, Then perhaps we can co#e to a point whereit will be ob!ious that without an* kin( of effort) without an* kin( of #oti!e)the ra(ical change takes place, There is not onl* the superficial knowle(ge ofoursel!es) but there is also the (eep) hi((en content of our consciousness, 2owis one to e&a#ine it) how is one to e&pose the whole content of it/ Is it to be(one bit b* bit) slowl* gra(uall*/ + or is it to be e&pose( totall* an(un(erstoo( instantl*) an( thereb* the whole anal*tical process co#es to an en(/Now we are going to go into this uestion of anal*sis, To the speaker) anal*sisis the (enial of action. action being alwa*s in the acti!e present, Action #eansnot 3ha!ing (one3 or 3will (o3) but (oing, Anal*sis pre!ents that action in thepresent) because in anal*sis there is in!ol!e( ti#e) a gra(ual peeling off) asit were) la*er after la*er) an( e&a#ining each la*er) anal*sing the content of

each la*er, An( if the anal*sis is not perfect) co#plete) true) then thatanal*sis being inco#plete) #ust lea!e a knowle(ge which is not total, An( thene&t anal*sis springs fro# that which is not co#plete, 4ook) I e&a#ine #*self)anal*se #*self an( if #* anal*sis is not co#plete) then what I ha!e anal*se(beco#es the knowle(ge with which I procee( to anal*se the ne&t la*er, 5o in thatprocess each anal*sis beco#es inco#plete an( lea(s to further conflict) an( soto inaction, An( in anal*sis there is the anal*ser an( the anal*se() whether theanal*ser is the professional) or *ourself) the la*#an. there is this (ualit*)the anal*ser anal*sing so#ething which he thinks is (ifferent fro# hi#self, 6utthe anal*ser) what is he/ 2e is the past) he is the accu#ulate( knowle(ge of allthe things he has anal*se(, An( with that knowle(ge + which is the past + heanal*ses the present, 5o in that process there is conflict) there is thestruggle to confor#) or to force that which he anal*ses, Also there is this

whole process of (rea#ing, I (on't know whether *ou ha!e gone into all this*ourself) or probabl* *ou ha!e rea( other people's books) which is #ostunfortunate. because then *ou #erel* repeat what other people ha!e sai() howe!erfa#ous the* are, 6ut if *ou (on't rea( all those books + as the speaker (oes not


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+ then *ou ha!e to in!estigate *ourself) then it beco#es #uch #ore fascinating)#uch #ore original) #uch #ore (irect an( true, In the process of anal*sis thereis this worl( of (rea#s, %e accept (rea#s as necessar*) because theprofessionals sa*) 3You #ust (rea#) otherwise *ou go #a(3) an( there is so#etruth in that, %e are enuiring into all this because we are tr*ing to fin( outwhether it is possible to change ra(icall*) when there is so #uch confusion) so#uch #iser*) such hatre( an( brutalit* in the worl(. there is no co#passion, 0ne#ust) if one is at all serious) enuire into all this, %e are enuiring not#erel* for intellectual entertain#ent but actuall* tr*ing to fin( out if it ispossible to change, An( when we see the possibilit* of change) whate!er we are)howe!er shallow) howe!er superficial) repetiti!e) i#itati!e) if we see thatthere is a possibilit* of ra(ical change) then we ha!e the energ* to (o so, Ifwe sa* it is not possible) then that energ* is (issipate(, 5o we are enuiringinto this uestion) whether anal*sis (oes pro(uce a ra(ical change at all) orwhether it is #erel* an intellectual entertain#ent) an a!oi(ance of action, Aswe were sa*ing) anal*sis i#plies entering into the worl( of (rea#s, %hat are(rea#s) how (o the* co#e into being/ I (on't know if *ou ha!e gone into this. if*ou ha!e) *ou will see that (rea#s are the continuation of our (ail* life, %hat*ou are (oing (uring the (a*) all the #ischief) the corruption) the hatre() thepassing pleasures) the a#bition) the guilt an( so on) all that is continue( inthe worl( of (rea#s) onl* in s*#bols) in pictures an( i#ages, These pictures an(

i#ages ha!e to be interprete( an( all the fuss an( unrealit* of all that co#esinto being, 0ne ne!er asks wh* shoul( one (rea# at all, 0ne has accepte( (rea#sas essential) as part of life, Now we are asking oursel!es if *ou are with #ewh* we (rea# at all, Is it possible when *ou go to sleep to ha!e a #in( that isco#pletel* uiet/ 6ecause it is onl* in that uiet state that it renews itself)e#pties itself of all its content) so that it is #a(e fresh) *oung) (ecisi!e)not confuse(, If (rea#s are the continuation of our (ail* life) of our (ail*tur#oil) an&iet*) the (esire for securit*) attach#ent) then ine!itabl*) (rea#sin their s*#bolic for# #ust take place, That is clear) isn't it/ 5o one asks)3%h* shoul( one (rea# at all/3 Can the brain cells be uiet) not carr* on allthe business of the (a*/ 0ne has to fin( that out e&peri#entall*) not acceptingwhat the speaker sa*s + an( for goo(ness sake (on't e!er (o that) because we aresharing together) in!estigating together, You can test it out b* being totall*

aware (uring the (a*) watching *our thoughts) *our #oti!es) *our speech) the wa**ou walk an( talk, %hen *ou are so aware there are the inti#ations of theunconscious) of the (eeper la*ers) because then *ou are e&posing) in!iting thehi((en #oti!es) the an&ieties) the content of the unconscious to co#e into theopen, 5o when *ou go to sleep) *ou will fin( that *our #in() inclu(ing thebrain) is e&traor(inaril* uiet, It is reall* resting) because *ou ha!e finishe(what *ou ha!e been (oing (uring the (a*, If *ou take stock of the (a*) as *ou goto be( an( lie (own + (on't *ou (o this/ + sa*ing) 3I shoul( ha!e (one this) Ishoul( not ha!e (one that3) 3It woul( ha!e been better that wa*) I wish I ha(n'tsai( this3 + when *ou take stock of the things that ha!e happene( (uring the(a*) then *ou are tr*ing to bring about or(er before *ou go to sleep, An( if *ou(on't #ake or(er before *ou go to sleep) the brain tries to (o it when *ou areasleep, 6ecause the brain functions perfectl* onl* in or(er) not in (isor(er, It

functions #ost efficientl* when there is co#plete or(er) whether that or(er isneurotic or rational. because in neurosis) in i#balance) there is or(er) an( thebrain accepts that or(er, 5o) if *ou take stock of e!er*thing that has beenhappening (uring the (a* before *ou go to sleep) then *ou are tr*ing to bringabout or(er) an( therefore the brain (oes not ha!e to bring or(er while *ou areasleep$ *ou ha!e (one it (uring the (a*, You can bring about that or(er e!er*#inute (uring the (a*) that is if *ou are aware of e!er*thing that's happening)outwar(l* an( inwar(l*, 0utwar(l* in the sense of being aware of the (isor(erabout *ou) the cruelt*) the in(ifference) the callousness) the (irt) thesualor) the uarrels) the politicians an( their chicaner* + all that ishappening, An( *our relationship with *our husban() *our wife) with *our girl orbo*frien() be aware of ill that (uring the (a*) without correcting it) ust beaware of it, The #o#ent *ou tr* to correct it) *ou are bringing (isor(er, 6ut if

*ou #erel* obser!e actuall* what is) then what is) is or(er, It is onl* when *outr* to change 3what is3 that there is (isor(er. because *ou want to changeaccor(ing to the knowle(ge which *ou ha!e acuire(, That knowle(ge is the pastan( *ou are tr*ing to change 3what is3 + which is not the past + accor(ing to


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obser!e(, 2a!e *ou notice( it/ You look at *our wife through the i#age which *ouha!e of her. that i#age is the obser!er) it is the past) that i#age has been puttogether through ti#e, An( the obser!er is the ti#e) is the past) is theaccu#ulate( knowle(ge of the !arious inci(ents) acci(ents) happenings)e&periences an( so on, That obser!er is the past) an( he looks at the thingobser!e( as though he were not of it) but separate fro# it, Now can *ou lookwithout the obser!er/ Can *ou look at the tree without the past as the obser!er/That is) when there is the obser!er) then there is space between the obser!eran( the obser!e( + the tree, That space is ti#e) because there is a (istance,That ti#e is the ualit* of the obser!er) who is the past) who is theaccu#ulate( knowle(ge) who sa*s) 3That is the tree3) or 3That is the i#age of #*wife,3 Can *ou look) not onl* at the tree) but at *our wife or *our husban()without the i#age/ You know) this reuires tre#en(ous (iscipline, I a# going toshow *ou so#ething$ (iscipline generall* i#plies confor#it*) (rill) i#itation)conflict between what is an( what shoul( be, An( so in (iscipline there isconflict$ suppressing) o!erco#ing) the e&ercise of will an( so on + all that isi#plie( in that wor(, 6ut that wor( #eans to learn + not to confor#) not tosuppress) but to learn, An( the ualit* of the #in( that learns has its ownor(er which is (iscipline, %e are learning now to obser!e) without the obser!er)without the past) without the i#age, %hen *ou so obser!e) the actual 3what is3)is a li!ing thing) not a thing looke( upon as (ea() recogni


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is still thought in operation, That's clear) isn't it/ I #ean) this is logical)it is not irrational, Now I a# going to show *ou the irrationalit* of it, Allour books) all our literature) e!er*thing is thought, An( our relationship isbase( on thought + ust think of it; =* wife is the i#age which I ha!e create(b* thinking, That thinking has been put together b* nagging) b* all the thingswhich go on between husban( an( wife + pleasure) se&) the irritations) thee&clusions) all the separati!e instincts that go on, 0ur thought is the resultof our relationship, Now what is thought/ You are aske( that uestion) 3%hat isthought/3 Please (on't repeat so#ebo(* else + fin( out for *ourself, 5urel*thought is the response of #e#or*) isn't it/ + #e#or* as knowle(ge) #e#or* ase&perience which has been accu#ulate() store( up in the brain cells, 5o thebrain cells the#sel!es are the cells of #e#or*, 6ut if *ou (i( not think at all)*ou woul( be in a state of a#nesia) *ou woul( not be able to get to *our house,Thought is the response of the accu#ulate( #e#or* as knowle(ge) as e&perience +whether it is *ours) or the inherite() the co##unal e&perience an( so on, 5othought is the response of the past) which #a* proect itself into the future)going through the present) #o(if*ing it as the future, 6ut it is still the past,5o thought is ne!er free + how can it be/ It can i#agine what is free(o#) it cani(ealiro# that arises auestion) which is) for #ost of us) thought has gi!en a great (eal of pleasure,Pleasure is a gui(ing principle in our life, %e are not sa*ing that it is wrongor right) we are e&a#ining it, Pleasure is the thing that we want #ost, 2ere inthis worl( an( in the spiritual worl() in hea!en + if *ou ha!e a hea!en + wewant pleasure in an* for# + religious entertain#ent) going to =ass) all thecircus that goes on in the na#e of religion, An( the pleasure of an* inci(ent)whether it is of a sunset) or se&ual) or an* sensor* pleasure) is recor(e( an(thought o!er, 5o thought as pleasure pla*s a tre#en(ous part in our life,5o#ething happene( *ester(a* which was a #ost lo!el* thing) a #ost happ* e!ent)it is recor(e(. thought co#es upon it) chews it an( keeps on thinking about itan( wants it repeate( to#orrow) whether it be se&ual or otherwise, 5o thought

gi!es !italit* to an inci(ent that is o!er, The !er* process of recor(ing isknowle(ge) which is the past) an( thought is the past, 5o thought) as pleasure)is sustaine(, If *ou ha!e notice() pleasure is alwa*s in the past. or thei#agine( pleasure of to#orrow is still the recollection proecte( into thefuture) fro# the past, You can also obser!e that where there is pleasure an( thepursuit of pleasure) there is also the nourishing of fear, 2a!en't *ou notice(it/ >ear of the thing I ha!e (one *ester(a*) fear of the ph*sical pain which Iha( a week ago. thinking about it sustains the fear, There is no en(ing of thatpain when it's o!er, It is finishe() but I carr* it o!er b* thinking about it,5o thought sustains an( gi!es nourish#ent to pleasure as well as to fear,Thought is responsible for this, There is fear of the present) of the future)fear of (eath) fear of the unknown) fear of not fulfilling) fear of not beinglo!e() wanting to be lo!e( + there are so #an* fears) all create( b* the

#achiner* of thought, 5o there is the rationalit* of thought an( theirrationalit* of thought, There #ust be the e&ercise of thought in (oing things,Technologicall*) in the office) when *ou cook) when *ou wash (ishes + knowle(ge#ust function perfectl*, There is the rationalit*) the logic of thought inaction) in (oing, 6ut also thought beco#es totall* irrational when it sustainspleasure or fear, An( *et thought sa*s) 3I cannot let go of #* pleasure. *etthought knows) if it is at all sensiti!e or aware) that there is pain co#ingwith it, 5o to be aware of all the #achiner* of thought) of the co#plicate()subtle #o!e#ent of thought; This is reall* not at all (ifficult once *ou sa*) 3I#ust fin( out a wa* of li!ing that is totall* (ifferent) a wa* of life in whichthere is no conflict,3 If that is *our real) *our insistent) passionate (e#an( +as is *our (e#an( for pleasure + to li!e a life) inwar(l* an( outwar(l* in whichthere is no conflict whatsoe!er + then *ou will see the possibilit* of it,

6ecause) as we ha!e e&plaine() conflict e&ists onl* when there is (i!isionbetween 3#e3 an( 3not #e3, Then if *ou see that) not !erball* or intellectuall*+ because that is not seeing + but when *ou actuall* reali


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thought) then *ou see) then *ou obser!e actuall* 3what is3, An( when *ou seeactuall* 3what is3) *ou are alrea(* be*on( it, You (on't sta* with 3what is3)*ou sta* with 3what is3 onl* when the obser!er is (ifferent fro# the 3what is3,Are *ou getting this/ 5o when there is this co#plete cessation of (i!isionbetween the obser!er an( the obser!e() then 3what is3 is no longer what is, The#in( has gone be*on( it, ?uestioner$ 2ow can I change this i(entification of theobser!er with the obser!e(/ I can't ust agree with *ou an( sa* 3 Yes) it'strue3) but ha!e to (o so#ething about it, "rishna#urti$ ?uite right, 5ir) thereis no i(entification at all, %hen *ou i(entif* *ourself with the obser!e() it isstill the pattern of thought) isn't it/ ?uestioner$ Precisel*) but how (o I getout of that/ "rishna#urti$ You (on't get out of it) I'll show it to *ou) 5ir, :o*ou see the truth that the obser!er is the obser!e(/ + the fact of it) the logicof it, :o *ou see that/ 0r (on't *ou/ ?uestioner$ It is still onl* a co##entwhich arises. the truth (oes not e&ist, "rishna#urti$ The fact (oes not e&ist/?uestioner$ No) a co##ent of agree#ent arises, "rishna#urti$ 6ut *ou see thatfact) (on't *ou/ :on't agree or (isagree) this is a !er* serious thing. I wish Icoul( talk about #e(itation) but not now) for this is i#plie( in it, 5ir) seethe i#portance of this, The truth is that 3I a# anger3 + not 3I3 a# (ifferentfro# anger, That is the truth) that is a fact) isn't it/ I a# anger. not 3I3separate fro# anger, %hen I a# ealous) I a# ealous*. not 3I3 a# (ifferent fro#ealous*, I #ake #*self separate fro# ealous* because I want to (o so#ething

about it) sustain it or get ri( of it or rationali


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social structure) but #uch #ore (eepl*, This (i!ision is brought about b* the3#e3 an( the 3not #e3 + the #e that wants to be superior) fa#ous) greater +whereas 3*ou3 are (ifferent, 5o the 3#e3 is the obser!er) the 3#e3 is the past)which (i!i(es the present as the past an( the future, 5o as long as there is theobser!er) the e&periencer) the thinker) there #ust be (i!ision, %here theobser!er is the obser!e() conflict ceases an( therefore ealous* ceases, 6ecauseealous* is conflict) isn't it/ ?uestioner$ Is ealous* hu#an nature/"rishna#urti$ Is !iolence hu#an nature/ Is gree( hu#an nature/ ?uestioner$ Iwante( to ask *ou another uestion) if I #a*, A# I right or wrong) accor(ing towhat *ou'!e been telling us) to sa*) as a #an thinketh in his heart) so is he/5o we #ust watch our thoughts an( profit fro# e&perience, "rishna#urti$ That'sust it, As *ou think) what *ou think) *ou are, You think *ou are greater thanso#ebo(* else) that *ou are inferior to so#ebo(* else) that *ou are perfect)that *ou are beautiful or not beautiful) that *ou are angr* + what *ou think *ouare, That's si#ple enough) isn't it/ 0ne has to fin( out whether it is possibleto li!e a life where thought has its rational function) an( see where thoughtbeco#es irrational, %e'll go into that to#orrow, ?uestioner$ To continue withealous*$ when the ealous* is 3#e3) an( 3#e3 is the ealous*) the conflicten(s) because I know it's the ealous* an( it (isappears, 6ut when I listen tothe noises in the street an( the 3#e3 is the noise) an( the noises are 3#e3) howcan conflict en( when that noise will go on for e!er, "rishna#urti$ It's fairl*

si#ple) =a(a#, I walk (own the street an( that noise is terrible, An( when I sa*that noise is 3#e3) the noise (oes not en() it goes on, Isn't that the uestion/6ut I (on't sa* the noise is #e) I (on't sa* the clou( is #e) or the tree is #e)wh* shoul( I sa* the noise is #e/ %e pointe( out ust now) that if *ou obser!e)if *ou sa*) 3I listen to that noise3) listen co#pletel*) not with resistance)then that noise #a* go on for e!er) it (oes not affect *ou, The #o#ent *ouresist) *ou are separate fro# the noise + not i(entif* *ourself with the noise +I (on't know if *ou see the (ifference, The noise goes on) I can cut #*self offfro# it b* resisting it) putting a wall between #*self an( that noise, Then whattakes place) when I resist so#ething/ There is conflict) isn't there/ Now can Ilisten to that noise without an* resistance whatsoe!er/ ?uestioner$ Yes) if *ouknow that the noise #ight stop in an hour; "rishna#urti$ No that is still partof *our resistance, ?uestioner$ That #eans that I can listen to the noise in the

street for the rest of #* life with the possibilit* I #ight beco#e (eaf,"rishna#urti$ No) listen) =a(a#) I a# sa*ing so#ething entirel* (ifferent, %eare sa*ing) as long as there is resistance) there #ust be conflict, %hether Iresist #* wife) or #* husban() whether I resist the noise of a (og barking) orthe noise in the street) there #ust be conflict, Now) how is one to listen tothe noise without conflict + not whether it will go on in(efinitel*) or hopingit will co#e to an en( + but how to listen to the noise without an* conflict/That is what we are talking about, You can listen to the noise when the #in( isco#pletel* free of an* for# of resistance + not onl* to that noise) but toe!er*thing in life + to *our husban() to *our wife) to *our chil(ren) to thepolitician, Therefore what takes place/ Your listening beco#es #uch #ore acute)*ou beco#e #uch #ore sensiti!e) an( therefore noise is onl* a part) it isn't thewhole worl(, The !er* act of listening is #ore i#portant than the noise) so

listening beco#es the i#portant thing an( not the noise,

Krishnamurti Public Talk - Inner Revolution

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