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Rishi Valley 1967

Rishi Valley 1st Talk to Students 30th October 1967

There is a great deal of discontent in the world which expresses itself in many ways - in America, in Europe, in China, in Russia, in Japan and in India too. There is enormous discontent in the world, discontent with the Establishment. The Establishment is the established order, a group of people who rule, who have a tradition. Here that discontent, if it does exist, is with the "Holy Cow". (You know what the Holy Cow is?) That again is the established order. So there is this discontent, this dissatisfaction with things as they are.

In America there are the hippies who wear extravagant clothes and grow beards; and amongst them there are people who are very serious, young boys and girls who want to lead a different kind of life, who want to create a different kind of society. They are in tremendous revolt and the revolt takes the form of growing long hair, putting on odd clothes, not washing, not going to offices, not passing examinations, not knowing exactly what they are going to do in the future. Amongst them there are boys and girls who have formed a small group, in which one of them earns money and the rest of them live on what that single person has earned - a kind of community. In England it is the same thing - long hair, beards, dirty clothes, unwashed faces - and it is difficult to distinguish between a boy and a girl because the boys have very long hair down to their shoulders, and the girls have long hair too. In Italy, they are called "Capellonis", the "longhaired ones". There they are against the church, against the government, against the established order. Here in India it is probably not so violently expressed except in the universities; but even there the revolt is very superficial.

Throughout the world there is a revolt against things as they are. But they don't understand the real depths of what is involved - emotionally, psychologically, inwardly. So, knowing what is going on in different parts of the world and in this country too, I wonder to what extent each one of us who is being educated here is discontented? And how are we going to express that discontent? You know what discontent, being dissatisfied is? - you feel that things aren't right, that they don't answer the real problem of life. One may pass an examination, have a job, get married, have children, but that's not the end. Most people are satisfied with that; they are caught up in society and just drift. But if one is rightly educated, one must have a tremendous discontent.

You know, discontent is one thing, revolt is another, and revolution is quite a different thing. Most of us are discontented with little things: we would like to have a better house, a better car, we would like to look nicer than some other person; we would like to get more marks and so on. That is a superficial discontent; it results generally in nothing and is very easily satisfied. When one gets what one wants, one says, "Everything is all right, it's a lovely day, I am satisfied. "That's one form of discontent which soon finds satisfaction and settles down.

Then there is revolt against society, against the established order. There is so much poverty in the world, not only physically but inwardly; there is such misery and so many wars. There is no peace in the world, no real freedom, so that there is a constant ache and agony in the human mind and heart. Everyone revolts against all that. That revolt is a reaction, which doesn't bring about the right order. So one asks oneself, what will bring about right order in the world. (I am sorry I don't speak very good Hindi, Tamil or any other Indian language, because I left India when I was a small boy. I hope you don't mind hearing English though English is, I believe, taboo in this country).

So, seeing all this confusion in the world, seeing this discontent which soon finds satisfaction and settles down, and seeing this revolt which doesn't fundamentally answer all the problems of life, one asks oneself (as you must, if you are being educated) how does one bring about order? There is outward order, having peace in the world - not fighting one another, as Pakistan and India, Vietnam and the Americans; and inward order, living peacefully with one another, with affection, with kindliness. This is totally lacking in the world. The world is brutal, full of hatred, antagonism, jealousy, envy - `you have got to get a job but I want that job too', `you have got more money than me, so I want more money', `you are clever so I also want to be clever' - fight, fight all life long. Seeing all that, how does one bring about order, so that we can live peacefully with one another, work together, co-operate?

You know the Russian communist revolution tried to bring this about. They said, no more army, no division of classes, no private property; the means of earning a livelihood belongs solely to the government, to the state. They developed an ideology and they worked according to that ideology. They made people conform to it, whether they liked it or not, and if they resisted they were killed, or sent to concentration camps, to Siberia, by the millions. That was a revolution based on an ideology; and all ideologies are idiotic, whether it is the ideology of the Communist or of the Hindu, the Christian, or the capitalist.

Do you know what an idea is?

Questioner: No.

Krishnamurti: An idea is thought organized - a reasoned out idea. That idea becomes the ideology: that man should live this way or that way, that the government should be this way, that there should be no class distinction, and so on. So an ideology is developed ignoring what is actual.

Revolutions, social upheavals, have not answered this question of man living with man peacefully. Religions throughout the world have also failed, for Christianity and Islam have produced a great many wars. Probably only Buddhism, and after that Hinduism, have not been responsible for wars. Economic and social revolutions have not produced order, nor has time.

So one asks: how will a human being bring about order within himself and outwardly? That's the only revolution - not the economic one. Russia after fifty years of butchery, forcing people to conform to the pattern of an ideology, sending them to concentration camps, liquidating them, is now becoming more and more bourgeois, more and more like a capitalist society, with profit-motive and so on.

Seeing this throughout the world - and it is your job while you are being educated to see this whole pattern - how will you bring about order? An inner revolution is necessary so as to bring about right relationship between human beings; every other form of revolution brings about more misery. The question is how to bring about right relationship between man and man - not through force, not with bayonets, not through organized religions, not through ideologies - for these have all failed. So how is that revolution, that right relationship to take place? You understand my question?

Now how do you think it should take place, if there is no ideology, no idea of "we should do this" or "we should do that"? How are we, seeing all this, to change our relationship with our neighbour - without an ideology? An idea, an ideology, is not the actual, you understand? Take this country for instance, where they have talked for forty years about non-violence. They have been preaching that unfortunate thing right up and down the land - north, south, east, west - for forty years. And when there was a war between Pakistan and India these very people, who had been talking about non-violence, never opened their mouths. They never said "Oh it's all wrong", "Don't kill, don't fight, nationalism is brutal." They kept quiet. They had the ideology of non-violence and when the actuality of violence came along they kept quiet. I don't believe there was one Indian who stood up against it. So ideologies have no meaning whatsoever; throw them over - ideas, ideologies, formulas, systems - they have no meaning! What has meaning is the actuality, that man is violent. He is violent in business, competitive; he is violent in anger, hatred, brutality, wanting to hurt others, creating enmity. If there is money he must have more of it; he will fight, deceive people, play the hypocrite. So how are you and I to change? - to bring about a revolutionary spirit without an ideology and yet to change? Have you understood my question? Now if you have no ideas, no ideology at all, then you are faced with the fact. Then you can't escape through an ideology. When you are faced with actuality, words have no meaning; when you are faced with an actuality you have to do something. You understand? When you are faced with the actuality of not having water, a drought in this valley, you do something, but if you have an ideology it has no meaning. So can you and I be free of all ideologies and look at what we are - the fact, the actual?

If you can do that, it is the greatest revolution, for it demands instant action, whereas if you have an ideology you can postpone action. You say, "I am trying to be non-violent although I still hate people", "I am trying to be unselfish although I am really selfish". But if you face the fact that you are really brutal, violent, selfish, then you can do something about it - why not? Then there is no pretence. "I am selfish, I am going to have a good time!" But if you have an ideology you pretend that all the time you are not selfish; you pretend that you are not violent but your heart, your mind is full of hatred.

So order is only possible socially and economically, and in the human mind and heart, when the fact, the actual, the "what is" is faced. Then out of that perception, order can come into being. Then you can create a new society, not based on an ideology but on what actually is. That needs a tremendous revolution in our ways of thinking. It is like pure science. The pure scientist doesn't work on an hypothesis, on ideas, he says "I am going to investigate" and without any emotional or sentimental feeling about it, without any ideas he investigates. He proceeds step by step. In the same way we can be free of this violence, which is in the heart of most of us, by confronting it and working at it step by step. And I think that brings about a tremendous inward, as well as outward, revolution.

You see, world planning is only possible when you have no nationality, which is something based on an ideology. The world is caught up in these ideologies, of "my country" and "your country", "my party" and "your party". When people have divided themselves like this they are not interested in peace, in bringing about order. World planning, which is absolutely necessary so that man can live with enough food, clothes, and shelter for everybody, not just for the rich alone, can only come about when there are no ideologies, no nationalities. Nationalities are rampant throughout the world and therefore there is going to be more misery.

So what are you going to do about it? You are being educated here in this lovely valley. I don't know if you saw the sunset yesterday evening, did you? You know there were clouds from the east moving in through that gap and they were piling up against the hills and the sun was just setting and the clouds caught the light of the evening sun. Did you see it? How extraordinarily beautiful, vital; marvellous it was! Now in this place you are being educated. If you are going to be discontented merely because you haven't got a better house or a better car, then you will belong to the stupid crowd. Or if you revolt because you want a different ideology; then again you are caught in the mesh of nonsense. But it is different if you say, "Look, we want order in this world and order is not possible when there are ideologies, nationalities, separate religions". So it's your job. You are the coming generation, you have to change, you have to work at it, and that is part of your education, isn't it?

Will you ask some questions? (Pause).

May I ask you a question then? While you are waiting to ask I will ask you a question. You know, at the end of this so-called learning, which isn't actually; learning at all, but merely stocking up the mind with a lot of knowledge, you are going to pass exams, go to university and so on. Then what are you all going to do? Do you know already, or don't you know?

Questioner: Become a dancer.

Krishnamurti: If you say "I am going to be a dancer", have you found out why? Why do you want to be a dancer? Don't give emotional answers: "Because I like it, sir" - that's not an answer. Or do you say, "I am going to be a doctor because the country needs doctors; or "I am going to be an engineer" because you say "I'll get more money". Do you say to yourself "I want to be an engineer because then I'll have a better car, a better house"? Is that what you want?

You see, really achieving what you want, getting what you want, isn't the end of life. Life is something enormous and very complex and to say, "Well, I just want to get what I like, either I will be a doctor or a scientist or this or that" - isn't this rather futile? So what do you want? What do you think you will be? You can be a sannyasi. Ah, you laugh at that, don't you? You can become a teacher in a school. No? Why not? Think it out, why not? You know what a teacher's job is - creating a new generation, not just passing on some information, but creating a new generation of people; and you are not interested in that? So what? I can't answer for you, so I will have to leave the question with you.

Now you ask me questions. (Long pause). All right then I'll ask you another question. When you look at those hills and the trees down there, how do you look at them? Do think it out. Do you look at them with your eyes? Obviously you do, don't you? You look at them with your eyes, but is that all? Or do you look at that tree, at that extraordinary light, the beauty of the hills, and the green leaves and the flowers, do you look at them also with your mind, with your heart? How do you look at them? Do answer me. Or do you never look at them at all, because you are too busy, playing, talking, chatting. And when you do look, by chance, how do you look at them? If you look at them completely with your mind, with your heart, with your eyes - that is giving your complete attention when you look - then there is no idea, is there? You look and your whole being is occupied with looking. When you are so attentive, then there is no division between you and the thing you look at. You know, there is a drug called LSD; have you heard about it? I know some friends who have taken it. They say when you take it, immediately (or a few minutes afterwards) the division between you and the thing which you are looking at disappears; the space disappears. Does this interest you? Do you know what takes place when the space between you and that plant disappears? It is not that you identify yourself with the plant or with the flower, but the quality of separation ceases. Now that is right relationship. So when you know how to look at a tree, then you also know how to look at a human being. And when there is no separation between human beings, then you can't hate anybody.

Are you going to ask questions?

They are talking in Europe and America about meditation; it is written about in the papers. One of these yogis goes there and talks about meditation. Do you know anything about it? You don't, do you? Why don't you, I wonder. You know about mathematics, you know how to read and write, how to pass examinations, you do P.T., you do this and that, but you know nothing about this, do you? Why not? What is called meditation is generally a traditional thing. You sit or stand in a corner, or sit under a tree; you close your eyes, control your thoughts, or repeat some mantram and get some excitement out of it. That's what is generally called meditation, but that is self-hypnosis. Now to find out what meditation is, first of all one has to a very quiet mind. That means that the body has to have its own intelligence. Generally what we do is to dictate to the body what we think is pleasurable or painful. We tell it what to do - that it must get up at a certain time, that it must sit this way or walk that way - the mind tells the body. So the mind is always controlling the body and therefore depriving it of its intelligence; for the body has its own intelligence. So part of meditation is to allow the intelligence of the body to function. Which means that the body will become quiet when necessary, and active when that is demanded. I won't go into it further, it is very complicated. So one has to cultivate the intelligence of the body, which means non-interference of the mind with the body, and that demands a tremendous attention. So before you try something, sit absolutely quiet, absolutely quiet without opening your eyes, without moving your eyeballs or your eye-lids, your fingers, or your feet - there should be no movement of any kind - not because you think "I must sit quiet", but because it is nice to sit quiet.

In the evening when the sun is setting it is extraordinarily quiet, isn't it? It has withdrawn for the night. In the same way sit very quietly, close your eyes, don't see who is sitting next to you; then see what happens. Then you will find, if you sit fairly quietly for a little while, that your mind wanders. That is, you say to yourself "I ought to have done this, or I ought to have done that, or I must do this or that" - the mind wanders. Then watch the mind. Don't control it, don't say it mustn't wander. Just watch it and find out why it wanders. Then out of this sitting very quietly - without forcing the body - seeing the mind and its operations, without telling it what it should think or what it should not think, out of this extraordinary complex observation comes quite a different kind of meditation.

Questioner: Sir, those who take LSD are bound to be satisfied, they take LSD to be satisfied. I'd be satisfied after taking LSD.

Krishnamurti: You'll want more LSD. It is like taking a drink, alcohol; to take it relieves you. It does various things to the body and you feel relieved. Later on you want more because that thing has gone; and so you keep on drinking.

Try some time to look at the tree - just to look at it. And also when you have time and you feel like it, sit very quietly, not only here but when you are by yourself; or look at a tree sitting quietly. You'll find a lot of things that you have never seen before.

October 30, 1967


Rishi Valley 1967

Rishi Valley 1st Talk to Students 30th October 1967

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