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Choiceless Awareness

Bangalore 6th Public Talk 8th August, 1948

We have been discussing, the several times that we have met, the problem of transformation, which alone can bring about the revolution which is so necessary in the world's affairs. And, as we have seen, the world is not different from you and me: the world is what we make it. We are the result of the world, and we are the world; so the transformation must begin with us, not with the world, not with outward legislation, blue prints, and so on. It is essential that each one should realize the importance of this inner transformation, which will bring about an outward revolution. Mere change in the outward circumstances of life is of very little significance without the inner transformation; and, as we said, this inner transformation can not take place without self-knowledge. Self-knowledge is to know the total process of oneself, the ways of one's own thinking, feeling, and action; and without knowing oneself, there is no basis for broader action. So, self-knowledge is of primary importance. One must obviously begin to understand oneself in all one's actions, thoughts and feelings, because the self, the mind, the "me" is so very complex and subtle. So many impositions have been placed upon the mind, the "me", so many influences - racial, religious, national, social, environmental - have shaped it, that to follow each step, to analyze each imprint, is extremely difficult; and if we miss one, if we do not analyze properly and miss one step, then the whole process of analysis miscarries. So, our problem is to understand the self, the "me" - not just one part of the "me", but the whole field of thought, which is the response of the "me". We have to understand the whole field of memory from which all thought arises, both the conscious and the unconscious; and all that is the self - the hidden as well as the open, the dreamer and what he dreams.

Now, to understand the self, which alone can bring about a radical revolution, a regeneration, there must be the intention to understand its whole process. The process of the individual is not opposed to the world, to the mass, whatever that term may mean; because, there is no mass apart from you - you are the mass. So, to understand that process, there must be the intention to know what is, to follow every thought, feeling and action; and to understand what is is extremely difficult, because what is is never still, never static, it is always in movement. The what is is what you are, not what you would like to be; it is not the ideal, because the ideal is fictitious, but it is actually what you are doing, thinking and feeling from moment to moment. What is is the actual, and to understand the actual requires awareness, a very alert, swift mind. But if we begin to condemn what is, if we begin to blame or resist it, then we shall not understand its movement. If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is.

So, to understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. If I want to understand a picture or a person, I must put aside all my prejudices, my preconceptions, my classical or other training, and study the picture or the person directly. This state of awareness comes when there is interest, the intention to understand.

Now, the next question is whether transformation is a matter of time. Most of us are accustomed to think that time is necessary for transformation: I am something, and to change what I am into what I should be requires time. I am greedy, with its results of confusion, antagonism, conflict and misery; and to bring about the transformation, which is non-greed, we think time is necessary. That is, time is considered as a means for evolving something greater, for becoming something. Do you understand the problem? The problem is this: One is violent, greedy, envious, angry, vicious, or passionate. Now, to transform what is, is time necessary? First of all, why do we want to change what is, or bring about a transformation? Why? Because what we are dissatisfies us; it creates conflict, disturbance; and disliking that state, we want something better, something nobler, more idealistic. So, we desire transformation because there is pain, discomfort, conflict. Now, is conflict overcome by time? If you say it will be overcome by time, you are still in conflict. That is, you may say it will take 20 days or 20 years to get rid of conflict, to change what you are; but during that time you are still in conflict, and therefore time does not bring about transformation. When we use time as a means of acquiring a quality, a virtue, or a state of being, we are merely postponing or avoiding what is; and I think it is important to understand this point. Greed or violence causes pain, disturbance, in the world of our relationship with another, which is society; and being conscious of this state of disturbance, which we term greed or violence, we say to ourselves, "I will get out of it in time. I will practise non-violence, I will practise non-envy, I will practise peace". Now, you want to practise non-violence because violence is a state of disturbance, conflict, and you think that in time you will gain nonviolence and overcome the conflict. So, what is actually happening? Being in a state of conflict, you want to achieve a state in which there is no conflict. Now, is that state of no-conflict the result of time, of a duration? Obviously not. Because, while you are achieving a state of nonviolence, you are still being violent and are therefore still in conflict.

So, our problem is, can a conflict, a disturbance, be overcome in a period of time, whether it be days, years, or lives? What happens when you say, "I am going to practise nonviolence during a certain period of time"? The very practice indicates that you are in conflict, does it not? You would not practise if you were not resisting conflict; and you say the resistance to conflict is necessary in order to overcome conflict and for that resistance you must have time. But the very resistance to conflict is itself a form of conflict. You are spending your energy in resisting conflict in the form of what you call greed, envy, or violence, but your mind is still in conflict. So, it is important to see the falseness of the process of depending on time as a means of overcoming violence, and thereby be free of that process. Then you are able to be what you are: a psychological disturbance which is violence itself.

Now, to understand anything, any human or scientific problem, what is important, what is essential? A quiet mind, is it not? A mind that is intent on understanding. It is not a mind that is exclusive, that is trying to concentrate - which again is an effort of resistance. If I really want to understand something, there is immediately a quiet state of mind. That is, when you want to listen to music or look at a picture which you love, which you have a feeling for, what is the state of your mind. Immediately there is a quietness, is there not? When you are listening to music, your mind does not wander all over the place; you are listening. Similarly, when you want to understand conflict, you are no longer depending on time at all; you are simply confronted with what is, which is conflict. Then immediately there comes a quietness, a stillness of mind. So, when you no longer depend on time as a means of transforming what is because you see the falseness of that process, then you are confronted with what is; and as you are interested to understand what is, naturally you have a quiet mind. In that alert yet passive state of mind, there is understanding. As long as the mind is in conflict, blaming, resisting, condemning, there can be no understanding. If I want to understand you, I must not condemn you, obviously. So, it is that quiet mind, that still mind, which brings about transformation. When the mind is no longer resisting, no longer avoiding, no longer discarding or blaming what is, but is simply passively aware, then in that passivity of the mind you will find, if you really go into the problem, that there comes a transformation. So, transformation is not the result of time: it is the result of a quiet mind, a steady mind, a mind that is still, tranquil, passive. The mind is not passive when it is seeking a result; and the mind will seek a result as long as it wishes to transform, change, or modify what is. But if the mind simply has the intention to understand what is and is therefore still, in that stillness you will find there is an understanding of what is, and therefore a transformation. We actually do this when we are confronted with anything in which we are interested. Observe yourself, and you will see this extraordinary process going on. When you are interested in something, your mind is quiet. It has not gone to sleep, it is extremely alert and sensitive, and is therefore capable of receiving hints, intimations; and it is this stillness, this alert passivity, that brings a transformation. This does not involve using time as a means of transformation, modification, or change.

Revolution is only possible now, not in the future; regeneration is today, not tomorrow. If you will experiment with what I have been saying, you will find that there is immediate regeneration, a newness, a quality of freshness; because, the mind is always still when it is interested, when it desires or has the intention to understand. The difficulty with most of us is that we have not the intention to understand, because we are afraid that, if we understood, it might bring about a revolutionary action in our life; and therefore we resist. It is the defence mechanism that is at work when we use time or an ideal as a means of gradual transformation.

So, regeneration is only possible in the present, not in the future, not tomorrow. A man who relies on time as a means through which he can gain happiness, or realize truth or God, is merely deceiving himself; he is living in ignorance, and therefore in conflict. But a man who sees that time is not the way out of our difficulty, and who is therefore free from the false, such a man naturally has the intention to understand; therefore his mind is quiet spontaneously, without compulsion, without practice. When the mind is still, tranquil, not seeking any answer or any solution, neither resisting nor avoiding - it is only then that there can be a regeneration, because then the mind is capable of perceiving what is true; and it is truth that liberates, not your effort to be free.

I will answer some of the questions that have been given to me.

Question: You speak so much about the need for ceaseless alertness. I find my work dulls me so irresistibly, that to talk of alertness after a day's work is merely putting salt on the wound.

Krishnamurti: Sir, this is an important question. Please let us examine it together carefully and see what it involves. Now, most of us are dulled by what we call our work, the job, the routine. Those who live work, and those who are forced to work out of necessity and who see that work makes them, dull - they are both dull. Both those who love their work, and those who resist it, are made dull, are they not? A man who loves his work, what does he do? He thinks about it from morning to night, he is constantly occupied with it. He is so identified with his work that he cannot look at it - he is himself the action, the work; and to such a person, what happens? He lives in a cage, he lives in isolation with his work. In that isolation he may be very clever, very inventive, very subtle, but still he is isolated; and he is made dull because he is resisting all other work, all other approaches. His work is therefore a form of escape from life - from his wife, from his social duties, from innumerable demands, and so on. And there is the man in the other category, the man who, like most of you, is compelled to do something he dislikes and who resists it. He is the factory worker, the bank clerk, the lawyer, or whatever our various jobs are.

Now, what is it that makes us dull? Is it the work itself? Or is it our resistance to work, or our avoidance of other impacts upon us? Do you follow the point? I hope I am making it clear. That is, the man who loves his work is so enclosed in it, so enmeshed, that it becomes an addiction. Therefore his love of work is an escape from life. And the man who resists work, who wishes he were doing something else, for him there is the ceaseless conflict of resistance to what he is doing. So, our problem is, does work make the mind dull? Or is dullness brought about by resistance to work on the one hand, and by the use of work to avoid the impacts of life, on the other? That is, does action, work, make the mind dull? Or is the mind made dull by avoidance, by conflict, by resistance? Obviously, it is not work, but resistance, that dulls the mind. If you have no resistance and accept work, what happens? The work does not make you dull,because only a part of your mind is working with the job that you have to do. The rest of your being, the unconscious, the hidden, is occupied with those thoughts in which you are really interested. So there is no conflict. This may sound rather complex; but if you will carefully follow it, you will see that the mind is made dull, not by work, but by resistance to work, or by resistance to life. Say, for example, you have to do a certain piece of work which may take five or six hours. If you say, "What a bore, what an awful thing, I wish I could be doing something else", obviously your mind is resisting that work. Part of your mind is wishing you were doing something else. This division, brought about through resistance, creates dullness, because you are using your effort wastefully, wishing you were doing something else. Now if you do not resist it, but do what is actually necessary, then you say, "I have to earn my livelihood and I will earn that livelihood rightly". But right livelihood does not mean the army, the police, or being a lawyer, because they thrive on contention, disturbance, cunning subterfuge and so on. This is quite a difficult problem in itself, which we will perhaps discuss later if we have time.

So, if you are occupied in doing something which you have to do to earn your livelihood, and if you resist it, obviously the mind becomes dull; because that very resistance is like running an engine with the brake on. What happens to the poor engine? Its performance becomes dull, does it not? If you have driven a car, you know what will happen if you keep putting on the brake - you will not only wear out the brake, but you will wear out the engine. That is exactly what you are doing when you resist work. Whereas, if you accept what you have to do, and do it as intelligently and as fully as possible, then what happens? Because you are no longer resisting, the other layers of your consciousness are active irrespective of what you are doing; you are giving only the conscious mind to your work, and the unconscious, the hidden part of your mind is occupied with other things in which there is much more vitality, much more depth. Though you face the work, the unconscious takes over and functions.

Now, if you observe, what actually happens in your daily life? You are interested, say, in finding God, in having peace. That is your real interest, with which your conscious as well as your unconscious mind is occupied: to find happiness, to find reality, to live rightly, beautifully, clearly. But you have to earn a livelihood, because there is no such thing as living in isolation: that which is, is in relationship. So, being interested in peace, and since your work in daily life interferes with that, you resist work. You say, "I wish I had more time to think, to meditate, to practise the violin" - or whatever it be. When you do that, when you merely resist the work you have to do, that very resistance is a waste of effort which makes the mind dull; whereas, if you realize that we all do various things which have got to be done - writing letters, talking, clearing away the cow dung, or what you will - and therefore don't resist, but say, "I have got to do that work", then you will do it willingly and without boredom. If there is no resistance, the moment that work is over, you will find that the mind is peaceful; because the unconscious, the deeper layers of the mind, are interested in peace, you will find that peace begins to come. So, there is no division between action which may be routine, which may be uninteresting, and your pursuit of reality: they are compatible when the mind is no longer resisting, when the mind is no longer made dull through resistance. It is the resistance that creates the division between peace and action. Resistance is based on an idea, and resistance cannot bring about action. It is only action that liberates, not the resistance to work.

So, it is important to understand that the mind is made dull through resistance, through condemnation, blame, and avoidance. The mind is not dull when there is no resistance. When there is no blame, no condemnation, then it is alive, active. Resistance is merely isolation; and the mind of man who, consciously or unconsciously, is continually isolating himself, is made dull by this resistance.

Question: Do you love the people you talk to? Do you love the dull and ugly crowd, the shapeless faces, the stinking atmosphere of stale desires, of putrid memories, the decaying of many needless lives? No one can love them. What is it that makes you slave away in spite of your repugnance, which is both obvious and understandable?

Krishnamurti: No Sirs there is no repugnance, which is apparently obvious and understandable to you. I am not repelled. I only see it like I see a fact. A fact is never ugly. When you are talking seriously, a man may be scratching his ear, or playing with his legs, or looking about. As for you, you just observe it - which does not mean that you are revolted, that you want to avoid it, or that you hate the fact. A smell is a smell - you just take it; and it is very important to understand that point. To see a fact as a fact is an important reality. But the moment you regret or avoid it, call it a name, give it an emotional content, obviously there is repugnance, avoidance, and then resistance comes into being. Now, that is not my attitude at all, and I am afraid the questioner has me wrongly there. It is like seeing that a person has a red sari or a white coat; but if you give emotional content to the red and the white, saying this is beautiful or that is ugly, then you are repelled or attracted.

Now, the point in this question is why do I talk? Why do I wear myself out, if I don't love the people who have "shapeless faces, stale desires, putrid memories", and so on? And the questioner says that no one can love them. Now, does one love people, or is there love? Is love independent of people, and therefore you love people, or is one in a state of love? Do you follow what I mean? If I say, "I love people", and slave away, wear myself out talking, then the people become very important, and not love. That is, if I have the intention to convert you to a particular belief, and slave away at it from morning till night because I think I can make you happy if you believe in my particular formula, then it is the formula, the belief that I love, not you. Then I put up with all the ugliness, "the stale desires, the putrid memories, the stinking atmosphere", and I say it is part of the whole routine; I become a martyr to my belief, which I think will help you. So, I am in love with my belief; and as my belief is my own projection, therefore I am in love with myself. After all, a man who loves a belief, an idea, a scheme, identifies himself with that formula, and that formula is a projection of himself. Obviously, he never identifies himself with something of which he does not approve. If he likes me, that very liking is his own projection.

Now, if I may say it without being personal, to me it is quite different. I am not trying to convert you, to proselytize you or to do propaganda against any particular religion. I am just stating the facts, because I feel the very understanding of these facts will help man to live more happily. When you love something, when you love a person, what is the actual state? Are you in love with the person, or are you in a state of love? Surely, the person attracts or repels you only when you are not in that state. When you are in that state of love, there is no repugnance. It is like a flower giving perfume: next to it a cow may have left its mark, but the flower is still a flower giving forth its perfume. But a man comes along and, seeing the cow dung beside the flower, regards it differently. Sir, in this question is involved the whole problem of attraction and repulsion. We want to be attracted, that is, to identify ourselves with that which is pleasant, and avoid that which is ugly. But if you merely look at things as they are, the fact itself is never ugly or repellent - it is simply a fact. A man who loves is consumed by his love, he is not concerned with whether people have shapeless faces, stale desires and putrid memories. "Don't you know, Sirs? When you are in love with someone, actually you are not very much concerned with what that person looks like, whether it is a shapeless face or a beautiful face. When there is love, you are not concerned; though you observe the facts, the facts do not repel you. It is not love, but the empty heart, the arid mind, the stale intellect, that is repelled or attracted. And when one loves, there is no "slaving away. "There is ever a renewal, a freshness, a joy - not in talking, not in putting out a lot of words, but in that state itself. It is when one does not love that all these things matter - whether you are attractive or repellent, whether face is shapeless or beautiful, and so on and on.

So, why I "slave away" is not important. Our problem is that we have no love. Because our hearts are empty, our minds dull, weary, exhausted, we seek to fill the empty heart with the things made by the mind or by the hand; or we repeat words, mantrams, do pujas. Those things will not fill the heart; on the contrary, they will empty the heart of whatever it has. The heart can be filled only when the mind is quiet. When the mind is not creating, fabricating, caught up in ideas - only then is the heart alive. Then one knows what it is to have that warmth, the richness in holding the hand of another.

Question: Is not all caress sexual? Is not all sex a form of revitalization, through interpretation and exchange? The mere exchange of loving glances is also an act of sex. Why do you castigate sex by linking it up with the emptiness of our lives? Do empty people know sex? They know only evacuation.

Krishnamurti: I am afraid it is only the empty people who know sex, because sex then is an escape, a mere release. I call him empty who has no love; and for him sex becomes a problem, an issue, a thing to be avoided or to be indulged. The heart is empty when the mind is full of its own ideas, fabrications and mechanization. Because the mind is full, the heart is empty; and it is only the empty heart that knows sex. Sirs, have you not noticed? An affectionate man, a man full of tenderness, kindliness, consideration, is not sexual. It is the man who is intellectual, full of knowledge, knowledge being different from wisdom; the man who has schemes, who wants to save the world, who is full of intellection, full of mentation - it is he who is caught up in sex. Because his life is shallow, his heart empty, sex becomes important - and that is what is happening in the present civilization. We have over-cultivated our intellect, and the mind is caught in its own creations as the radio, the motor car, the mechanized amusements, the technical knowledge, and the various addictions the mind indulges in. When such a mind is caught, there is only one release for it, which is sex. Sirs, look at what is happening within each one of us, don't look at somebody else. Examine your own life and you will see how you are caught in this problem, how extraordinarily empty your life is. What is your life, Sirs? Bright, arid, empty, dull, weary, is it not? You go to your offices, do your jobs, repeat your mantrams, perform your pujas. When you are in the office, you are subjugated, dull, you have to follow a routine; you have become mechanical in your religion, it is mere acceptance of authority. So, religiously, in the world of business, in your education, in your daily life, what is actually happening? There is no creative state of being, is there? You are not happy, you are not vital, you are not joyous. Intellectually, religiously, economically, socially, politically, you are dull, regimented, are you not? This regimentation is the result of your own fears, your own hopes, your own frustrations; and since for a human being so caught there is no release, naturally he looks to sex for a release - there he can indulge himself, there he can seek happiness. So, sex becomes automatic, habitual, routine, and that also becomes a dulling, a vicious process. That is your life, actually, if you look at it, if you don't try to dodge it, if you don't try to excuse it. The actual fact is, you are not creative. You may have babies, innumerable babies, but that is not creative action, that is an accidental action of existence.

So, a mind that is not alert, vital, a heart that is not affectionate, full, how can it be creative? And not being creative, you seek stimulation through sex, through amusement, cinemas, theatres, through watching others play while you remain a spectator; others paint the scene or dance, and you yourself are but an observer. That is not creation. Similarly, so many books are printed in the world because you merely read. You are not the creator. Where there is no creation, the only release is through sex, and then you make your wife or husband the prostitute. Sirs, you have no idea of the implications, the wickedness, the cruelty of all this. I know you are uncomfortable. You are not thinking it out. You are shutting your mind, and therefore sex has become an immense problem in modern civilization - either promiscuity, or the mechanical habit of sexual release in marriage. Sex will remain a problem as long as there is no creative state of being. You may use birth control, you may adopt various practices, but you are not free of sex. Sublimation is not freedom, suppression is not freedom, control is not freedom. There is freedom only when there is affection, when there is love. Love is pure; and when that is missing, your trying to become pure through the sublimation of sex is mere stupidity. The factor that purifies is love, not your desire to be pure. A man who loves is pure, though he may be sexual; and without love, sex is what it is now in your lives - a routine, an ugly process, a thing to be avoided, ignored, done away with, or indulged in.

So, this problem of sex will exist as long as there is no creative release. There can be no creative release, religiously, if you accept authority, whether of tradition, the sacred books, or the priest; for authority compels, distorts, perverts. Where there is authority there is compulsion, and you accept authority because you hope through religion to have security; and while the mind is seeking security, intellectually or religiously, there can be no creative understanding, there can be no creative release. It is the mind, the mechanism of the mind that is always seeking security, always wanting certainty. The mind is ever moving from the known to the known; and mere cultivation of the mind, of the intellect, is not a release. On the contrary, the intellect can grasp only the known, never the unknown. Therefore the mere cultivation of the mind through more and more knowledge, more and more technique, is not creative. A mind that wishes to be creative must set aside the desire to be secure, which means the desire to find authority. Truth can come into being only when the mind is free from the known, when the mind is free from security, the desire to be certain. But look at our education: mere passing of examinations to get a job, adding a few letters after your name. It has become so mechanical, it is but the cultivation of the mind, which is memory. In that way there is no release either.

So, socially, religiously, in every way, you are caught and held. Therefore a man who wishes to solve this problem of sex must disentangle himself from the thoughts of his own making; and when he is in that state of freedom, there is creativeness which is understanding of the heart. When one loves, there is chastity; it is the lack of love that is unchaste, and without love no human problem can be solved. But instead of understanding the hindrances that prevent love, we merely try to sublimate, suppress. or find a substitute for the sexual appetite; and substitution, sublimation or suppression is called the attainment of reality. On the contrary, where there is suppression, there is no comprehension; where there is substitution, there is ignor- ance. Our difficulty is that we are caught in this habit of withholding suppressing, sublimating. Surely, one has to look at this habit, to be aware of its full significance, not just for one or two moments, but all through life. One has to see how one is caught in the machine of routine; and to break away from that needs understanding, self-knowledge. Therefore, it is important to understand oneself; but that understanding becomes extremely difficult if there is no intention to study and to understand oneself. The problem of sex, which is now so important, so vast in our lives, loses its meaning when there is the tenderness, the warmth, the kindliness, the mercy of love.

Question: Are you sure that it is not the myth of world teachership that keeps you going? To put it differently, are you not loyal to your past? Is there not a desire in you to fulfil the many expectations put in you? Are they not a hindrance to you? How can you go on unless you destroy the myth?

Krishnamurti: The myth gives life, a spurious life, a life of impotence. The myth becomes necessary when there is no understanding of truth every minute. Most people's lives are guided by myths, which means that they believe in something, and the belief is a myth. Either they believe themselves to be the World Teacher, or they follow an ideal, or they have a message for the world, or they believe in God, or they hold to the left formula for the government of the world, or to the right. Most people are caught in a myth, and if the myth is taken away, their life is empty. Sirs, if all your beliefs, all your titles, all your possessions, all your memories are removed, what are you? You are empty, are you not? Therefore your possessions, your ideas, your beliefs are myths which you must hold to, or you are lost.

Now, the questioner wants to know if it is not the myth of world teacher-ship that keeps me going. I am really not interested in whether I am or I am not; I am not particularly concerned, because I am interested to find out what is, and to see the truth of what is from moment to moment. Truth is not a continuity. That which continues has an end, that which continues knows death. But that which is from moment to moment is eternal, it is timeless, and to be aware of that which is true from moment to moment is to be in the state of eternity. To know the eternal there must be the moment-to moment life, not the continuous life; for that which continues has an end, it knows death, whereas that which is living from moment to moment, without the residue of yesterday, is timeless - and that is not a myth. That state can be only when one is not loyal to the past, because it is the past, yesterday, , that corrupts, destroys and prevents the present, which is now, today, Yesterday uses today as a passage to tomorrow, so the past molds the present and projects the future; and that process, that continuity of mind knows death, and such a mind can never discover reality.

So, it is neither the myth, nor loyalty to the past, nor the desire to fulfil those expectations that have been placed in me,that makes me go on. On the contrary, they are all a hindrance. The expectations, the past and loyalty to the past, the attachment to a label - they are a perverting influence, they give a fictitious life. That is why those people who believe in a myth are very active and enthusiastic. Don't you know people who believe in myths How they work, work, work; and the moment they don't work, they come to an end. Sir, the man who works making money, that is his myth. Just watch him when he retires at the age of 50 or 60 - he declines very rapidly because his myth is taken away. Similarly with the political leader; remove his myth and you will see how soon he sinks, he disintegrates. It is the same with the man who believes in something. Doubt, question, condemn, remove his belief, and he is done for. Therefore, belief, loyalty or adherence to the past, or living up to an expectation, is a hindrance.

So, you want to know why I keep going? Obviously,Sir, I feel I have something to say. And also there is the natural affection for something, the love of truth. When one loves, one keeps going; and love is not a myth. You can build a myth about love, but to the man who knows love, love is not a myth. He may be alone in a room, or sitting on a platform, or digging in the garden - to him, it is the same, because his heart is full. It is like having a well in your garden that is always filled with fresh waters, the waters that quench the thirst, the waters that purify, the waters that put away corruption; and when there is such love, it is not mere mechanical routine to go from meeting to meeting, from discussion to discussion, from interview to interview. That would be a bore, and I could not do it. To do something which becomes a routine thing would be to destroy oneself.

Sirs, when you love, when your heart is full, you will know what it is to strive without effort, to live without conflict. It is the mind that does not love that is taken up with flattery, that enjoys adulation and avoids insult, that needs a crowd, a platform, that needs confusion; but such a mind, such a heart, will not know love. The man whose heart is filled with the things of the mind, his world is a world of myth, and on myths he lives; but he who is free of myths, knows love.

Choiceless Awareness

Bangalore 6th Public Talk 8th August, 1948

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