[ Pobierz całość w formacie PDF ]
.Ideals, all the phoneyinventions of man in order to enclose himself into an escape fromhimself, have become important.So, a mind that is capable of living in this world has tounderstand this formulation, this framing of ideas and livingaccording to them.When once you see the truth of it, then you canask a really fundamental question: Is it possible to live without anyformula at all - a formula of the past, or a formula of the future? Tofind that state and to be in that state demands astonishing clarity, inwhich there is no conflict, no torture of any kind, at any moment.Because a mind that is a light to itself, a mind that is completelyawake - it is not tortured, it has no formula, it has no time.February 19, 1964 BOMBAY 5TH PUBLIC TALK 23RD FEBRUARY1964I would like, if I may, to talk over this evening, something rathercomplex, but yet very simple.We need a great simplicity - not theloincloth simplicity, but of the mind that thinks clearly, simplywithout any philosophy, without any system.Such a mind is a raremind; and such a mind is necessary to understand something verycomplex, something that demands an approach that is not clutteredup, suffocated, by ideas, by words, by symbols, by all the variousaccumulations that man has gathered together through so manycenturies.To go into the problem of sorrow, of time, and thatstrange phenomenon called `death', one must have, it seems to me,an extraordinarily simple but a very penetrating mind.When you are faced with something of a tremendous nature,words, dialectical and philosophical theories, opinions have verylittle value.We are not dealing with theories, with a system ofphilosophy; but we are dealing directly, in immediate contact withsorrow.And to understand that ever-existing grief one must putaway any escape from that fact, any idea or any system of thought;one must come to it, if one can, with a sharpened mind and with aninsight that one can have when one is confronted with somethingthat one has to solve.Man has lived for so long, for so manycenturies, with sorrow.We have become accustomed to it, weaccept it, we philosophize over it, we try to find out explanations,the cause of it, and so on and so on.But we have not resolved it,we have not come to the end of it.Man, who has lived for such along period of time, has not, except perhaps one or two, really stepped out completely, totally free from this thing called sorrow.And I would like, if I may, this evening, to explore together, if itis at all possible, to end sorrow.Not that there is an ending andtherefore you believe in an ending of sorrow, but actually to takethe journey of exploration together, if you are willing with thespeaker to go into it - not intellectually or verbally; it has nomeaning at all.To say, "I understand intellectually", or "Verbally, Icomprehend what you are trying to say" - such statements have novalue at all to a man who is really taking the journey into thisquestion of sorrow.It is not that there is an ending or that it mustcontinue; but we see that, unless we solve it, unless we are entirely,deeply, everlastingly free from it, every movement, every thought,every action is within it's shadow, within its darkness; and so, thereis never a moment of freedom, of complete well-being, sane andrational, a cup that is full, overflowing, without a breath of sorrow.To enquire into this thing, we must also keep in mind thequestion of time, because they are tied together, they are notseparate.It is not that I will understand sorrow and then I will befree of time, or in understanding time I shall overcome sorrow, orcompletely comprehend this extraordinary mystery called `death' -they are interrelated.If you do not end sorrow, you will not end orput a stop to time; and without putting a stop to time, you will notunderstand the extraordinary quality of death.So they areintimately related, one to the other.All these talks here are related to one another.You cannot takeone part of them and say that you will live with that part.Eitheryou take the whole of it, the totality of all that is being said, or youreject it totally.You cannot take one fragment and live with it, try to comprehend it.You must take the whole.Similarly, if youwould go into the whole question of sorrow, you have to take time,sorrow, and this thing called `death'.Man has tried to solve, toovercome through every form of worship, theory, to free the mindfrom this dread of death, from this extraordinary fear of theunknown.So if you would comprehend the beauty of death, youmust also go into the question of time and sorrow, because death issomething that is intimately connected with life - not at the end oflife; it is not something you put away in the distance and look at itwith a dread, with an apprehension, with an agony.Living is dyingand dying is living; and one has to understand it - not theoretically;not quote the speaker as though one has understood him.We musttogether go into it.And I hope we shall have time, this evening, togo into this question of time, sorrow and death.We all know sorrow.There is the sorrow of a mind that hasnever fulfilled; that is poor, empty, dull; that has becomemechanical, weary; that sees a cloud and does not know the beautyof that cloud; that has never been able to be sensitive, to feel, tocomprehend and live.There is the sorrow of not achieving, notbecoming, not being.There is the sorrow of disappointment in life.There is the sorrow of incapacity in the awareness of a very small,incapable mind, inefficient, limited, shallow.The sorrow of a mindthat knows that it is stupid, dull, heavy; and, do what it will, it isnever sharp, clear, tremendously alive - that also breeds sorrow.There is every kind of sorrow that man can possibly invent orhas been through.It is there, persistently, continuously, willingly,or hidden deep down in the recesses of one's own heart which hasnever been explored, which has never been opened and looked at. There is the unconscious sorrow of man who has lived centuriesupon centuries, has never solved this thing, the agony, the despair,the ambition.It is there.And we have never really come intocontact with it; we have avoided it; we have run away throughvarious forms, through hopes, through all kinds of intellectual,verbal theories and ideas.We have never directly come into a crisiswith it and faced it, as we have never come into a crisis with time.One has to bring time into a crisis, and one has never confrontedthe whole problem of time
[ Pobierz całość w formacie PDF ]