0:00

We have a crisis

0:02

in the world, tremendous

0:05

crisis, and also crisis

0:07

in our consciousness in

0:10

us. I see the urgency of

0:12

change, radical revolution,

0:15

mutation in the mind. I

0:17

see it. It is

0:19

necessary. There is complete

0:22

quietness of the mind,

0:24

and that which is

0:26

silent, has vast space.

0:29

Only then, that which

0:31

is nameless, comes into

0:34

being. This is

0:36

urgency of change,

0:39

the Krishnamerti podcast.

0:42

When there is grief,

0:44

we try every form

0:47

of escape, but it's

0:50

always there.

0:52

Apparently humanity

0:54

is not resolved

0:57

grief. Hello

1:00

and welcome to episode 262

1:02

of urgency of change. Each

1:04

fortnightly episode of the

1:06

Krishnamerti podcast is based

1:08

on a significant theme of

1:11

Krishnamerti's talks. Extracts from

1:13

the archives have been

1:15

selected to represent his

1:17

different approaches to these

1:19

universal and timelessly relevant

1:22

themes. This episode theme is grief

1:24

and loss. Upcoming episodes are

1:27

mechanical living, talent, talent,

1:29

and intuition. This is a podcast

1:31

from Krishnamerti Foundation

1:34

Trust, based at Brockwood Park in

1:36

the UK, which is also home

1:38

to the Krishnamerti Retreat Centre.

1:41

Situated in the beautiful countryside

1:43

of the South Downs

1:45

National Park, the Krishnamerti

1:47

Centre offers retreats individually

1:50

and in groups. The focus is

1:52

on inquiry in light of

1:54

Krishnamerti's teachings. Please visit Krishna

1:57

Meti Center.org.uk for more

1:59

information. including our volunteer

2:02

program. You can also

2:04

find our regular Krishnamerti

2:06

quotes and videos on

2:09

Instagram, Tiktok and Facebook

2:11

at Krishnamerti Foundation Trust.

2:14

If you enjoy the

2:16

podcast please leave a

2:19

review or rating on

2:21

your podcast app. This

2:24

episode on Grief and

2:26

Loss has four sections.

2:29

This first extract is

2:31

from Krishna Meti's first

2:33

talk in Amsterdam

2:36

1981 and is

2:38

titled Living with

2:40

Grief. One of

2:43

our causes of

2:45

disorder in our

2:48

life is sorrow.

2:50

This is a

2:53

common factor, in

2:55

all human beings.

2:57

Everyone goes through

3:00

this tragedy of

3:02

sorrow, here or

3:05

in the Asiatic

3:07

world or in

3:10

the Western world.

3:12

Again, this is

3:14

a common thing

3:17

we all share.

3:19

There is not

3:22

only so-called But

3:27

there is

3:29

the sorrow

3:31

of mankind,

3:33

sorrow which

3:35

wars have

3:37

brought about.

3:40

Five thousand

3:42

years of

3:44

historical record,

3:46

every year

3:48

there's been

3:50

a war.

3:55

violent terror, brutality. meaning

3:58

people, people who have

4:00

no hands, eyes and

4:03

so all the horrors

4:05

and the brutality of

4:08

war, which has brought

4:10

incalculable misery to mankind.

4:12

It is not only

4:15

one's own sorrow, but

4:17

the sorrow of mankind.

4:20

The sorrow when you

4:22

see a man who

4:25

has nothing whatsoever, just

4:27

a piece of cloth,

4:30

and for the rest

4:32

of one's life is

4:35

going to be that

4:37

way. Not in these

4:39

Western countries, but the

4:42

Asiatic world, it's like

4:44

that. And when you

4:47

see that person, there

4:49

is sorrow. There is

4:52

also sorrow when people

4:54

are caught in illusion.

4:58

like going from one

5:00

guru to another, which

5:03

is escaping from yourself.

5:05

That's a sorrow to

5:08

observe this. The clever

5:11

people going off to

5:13

the East, writing books

5:16

about it, praising some

5:18

guru, and we all

5:21

fall for that nonsense.

5:24

That's also sorrow. sorrow

5:30

that comes when

5:32

you see what

5:35

the politicians are

5:37

doing in the

5:39

world, thinking in

5:42

terms of tribalism.

5:44

That's also sorrow.

5:47

So there is

5:49

personal sorrow and

5:51

the vast cloud

5:54

of sorrow of

5:56

sorrow of Sorrow

6:04

is not something

6:07

romantic, sentimental, illogical.

6:09

It is there.

6:12

My son dies

6:15

and it has

6:18

shattered one's life.

6:21

And we have

6:24

lived with this

6:26

sorrow from time

6:29

measure. And

6:34

apparently, one

6:36

has not

6:39

resolved this

6:41

problem. When

6:43

one suffers,

6:46

one seeks

6:48

consolation, which

6:51

is an

6:53

escape from

6:55

the fact

6:58

of sorrow.

7:02

You try

7:04

every form

7:06

of amusement,

7:08

escape, but

7:10

it's always

7:12

there. And

7:14

apparently humanity

7:16

has not

7:18

resolved it.

7:20

And apparently

7:22

humanity has

7:24

not resolved

7:26

it. And

7:28

we are

7:30

asking the

7:32

question. whether

7:34

it's possible

7:36

to be

7:38

free of

7:40

it completely,

7:42

not avoiding

7:44

it, not

7:46

seeking consolation,

7:48

not escaping

7:50

into some

7:52

fanciful carey,

7:54

but to

7:56

live with

7:59

it. Just

8:02

let's understand what

8:04

we mean by

8:06

that word, live

8:09

with it. Not

8:11

let it become

8:13

a habit, like

8:15

most people do.

8:17

They live with

8:19

nationalities, which is

8:21

most destructive. They

8:23

live with their

8:25

own separate religious

8:27

conclusions. They

8:31

live with their

8:34

own fanciful ideas

8:37

and ideals. And

8:40

that again brings

8:42

their own conflict.

8:45

So to live

8:48

with something, to

8:51

live with sorrow,

8:54

not accept it,

8:57

not become habituated

9:00

to it. That

9:02

is to look

9:05

at it. to

9:08

observe it without

9:11

any escape, without

9:14

any question of

9:17

trying to go

9:20

beyond it, just

9:22

to hold it

9:25

in your hand

9:28

and look. tremendous

9:31

sense of loneliness.

9:34

You may have

9:37

many friends, you

9:40

may have all

9:42

kinds of things,

9:45

but inwardly there

9:48

is this feeling

9:51

of complete loneliness.

9:54

to observe that

9:57

loneliness. without

10:02

any direction, without

10:04

trying to go

10:07

beyond it, without

10:09

trying to find

10:11

a substitute for

10:14

it, to live

10:16

with it, not

10:18

worship it, not

10:21

become psychotic about

10:23

it, which means

10:25

to give... or

10:28

your attention to

10:30

that pain, to

10:32

that grief, to

10:35

that sorrow. So

10:37

when my son

10:39

dies, or somebody

10:42

whom I think

10:44

I love dies,

10:46

there is great

10:48

grief. And without

10:51

running away from

10:53

it, It's

10:56

a great thing to

10:58

suffer, not a great

11:01

thing to suffer, to

11:04

understand suffering. Because then,

11:06

where there is freedom

11:09

from sorrow, there is

11:12

compassion. And one is

11:14

not compassionate as long

11:17

as you're anchored to

11:20

any belief. to

11:24

a particular form

11:27

of religious symbol.

11:29

Compassion is freedom

11:32

from southern. And

11:34

where there's compassion

11:37

there is love,

11:39

and with that

11:42

compassion goes intelligence.

11:44

Not the intelligence

11:47

of a thought

11:49

with its cunning.

11:53

with its adjustments,

11:56

with its capacity

11:59

to... put up

12:01

in anything. Compassion

12:04

means the ending

12:07

of sorrow. And

12:10

only then, there

12:12

is intelligence. Why

12:15

is a grief

12:18

and hurt? You

12:21

must also talk

12:23

over together the

12:26

other factor which

12:29

exists in our

12:31

consciousness, which is

12:34

sorrow, grief, pain

12:37

and the wound,

12:40

the hurts that

12:42

exists in most

12:45

human, the hurts

12:48

that exists in

12:51

most human beings.

12:53

from childhood. The

12:56

hurt, the from

12:59

that hurt, psychological

13:02

hurt, the pain

13:04

of it, the

13:07

remembrance of it,

13:10

the holding on

13:13

to it, and

13:15

the grief that

13:18

arises from it,

13:21

and also There

13:24

is grief, sorrow

13:26

involved in it,

13:29

and also there

13:32

is the global

13:35

sorrow of mankind,

13:37

which have faced

13:40

thousands and thousands

13:43

of wars. Millions

13:45

and millions of

13:48

people have cried.

13:56

and this war

13:58

machine. is still

14:01

going on, directed

14:03

by the politicians,

14:06

by our nationalism,

14:09

by our feeling that

14:11

we are separate from

14:13

the rest, we and

14:16

they, you and me.

14:18

That is the global

14:20

sorrow, which is the

14:23

politicians are building,

14:26

building, building,

14:28

building, and

14:33

we are ready for another war.

14:35

I hope there won't be, but

14:38

when you are preparing for something,

14:40

there must be some kind

14:42

of explosion somewhere. It may

14:45

not be in the Middle

14:47

East, it may happen here.

14:49

As long as you're preparing

14:51

for something, you're going to

14:54

get it. Like preparing food.

15:02

But we are so...

15:04

If I may use

15:07

the word, without

15:09

disrespect, we

15:11

are so

15:14

stupid to allow

15:16

all this to go

15:19

on. Terrorism, you

15:22

know, all the whole

15:24

of it. So, we

15:27

are asking... Perhaps

15:31

we shall continue

15:33

with it next

15:36

day after tomorrow.

15:38

We are asking whether

15:41

this whole pattern

15:44

of being hurt,

15:47

lonely, pale, resistance,

15:49

withdrawal, isolation, which

15:52

causes further pain,

15:55

grief, sorrow of

15:57

my sons. losing

16:00

something, losing some

16:02

precious belief that

16:04

I've had, the

16:06

disillusionment that comes

16:09

when I have

16:11

followed somebody. I

16:13

have given, one

16:15

has given one's

16:17

life, once endeavor,

16:19

struggled to somebody,

16:21

surrendered oneself to

16:23

somebody, surrendered oneself

16:25

to something, surrendered

16:28

oneself to something,

16:30

surrendered oneself to

16:32

something, and then

16:34

get disillusioned pain,

16:36

anxiety, uncertainty, sorrow.

16:38

You have noticed

16:40

all this. That's

16:42

the pattern of

16:44

our consciousness. When

16:47

one asks, is

16:49

it possible ever,

16:51

ever to be

16:53

free of all

16:55

this? It

17:08

is possible if

17:10

we apply, not

17:13

endlessly talk about

17:15

it, if I

17:17

realise that I

17:20

am hurt from

17:22

childhood, psychologically, and

17:24

see all the

17:26

consequences of that

17:29

hurt. I don't

17:31

want to be

17:33

hurt anymore. I

17:36

encourage isolation. And

17:38

therefore, I'm building

17:40

a wall around

17:42

myself. And my

17:45

wife also is

17:47

hurt. And she

17:49

is doing the

17:52

same thing. Right?

17:54

I don't know

17:56

if you're ready.

17:58

all these things.

18:01

So that is

18:03

the consequences of

18:05

being hurt from

18:08

childhood is pain,

18:10

resistance, withdrawal, isolation,

18:12

more and more,

18:14

deeper and deeper

18:17

fear. And the

18:19

global sorrow of

18:21

mankind, I don't

18:24

know if you

18:26

ever thought about

18:28

it. how

18:33

man, human being

18:36

has been tortured

18:39

through wars. Tortured

18:42

under dictatorship, totalitarianism,

18:44

tortured in different

18:47

parts of the

18:50

world. And also

18:53

there is the

18:56

sorrow of my

18:59

brother, son, wife,

19:03

and the

19:05

sorrow of

19:07

separation, the

19:10

sorrow that

19:12

comes about

19:14

when one

19:16

is interested

19:19

in something

19:21

completely and

19:23

the other

19:26

is not.

19:28

You follow?

19:33

and the ending

19:35

of sorrow brings

19:38

love. Not pleasure,

19:40

not desire, love.

19:43

And where there

19:45

is love there

19:48

is compassion. With

19:50

compassion comes intelligence,

19:53

which has nothing

19:55

whatever to do

19:57

with the intelligence

20:00

of thought. One

20:02

has to look

20:05

very closely at

20:07

ourselves as humanity,

20:10

why we have

20:12

borne all these

20:15

things all our

20:17

lives, why we

20:20

have never ended

20:22

it. Is it

20:25

part of our

20:27

indolence? Part

20:31

of our habit? And

20:33

if you say it's

20:35

part of our habit,

20:38

part of our conditioning,

20:40

what am I to

20:42

do about it? Let's

20:44

talk about it. How

20:47

am I to uncondition

20:49

myself? Keep at it.

20:51

That's what we are

20:53

all doing. I can't

20:55

find any answer. I'll

20:58

go to the guru

21:00

next door, or further

21:02

away, or treast, or

21:04

this or this or

21:07

that. We never say,

21:09

look, let me look

21:11

at myself closely and

21:13

see if it is,

21:16

if break through it,

21:18

like any habit. If

21:20

you have a habit

21:22

of smoking, it can

21:25

be broken very easily.

21:27

Or drugs. Alcohol. We

21:29

say, what does it

21:31

matter? I'm getting old

21:34

anyhow, the body is

21:36

destroying itself, so a

21:38

little more pleasure, what

21:40

does it matter? So

21:42

we carry on. We

21:45

don't feel utterly responsible

21:47

for all the things

21:49

we do. We either

21:51

blame on the environment,

21:54

on society, on our

21:56

parents, on the past

21:58

here. You follow? It

22:00

is genetic, some excuse.

22:03

never apply him. And

22:05

if one really says

22:07

the urge, the immediate

22:09

urge, to find out

22:12

why I am hurt,

22:14

why one is hurt.

22:16

One is hurt. One

22:18

is hurt because you

22:21

have built, one has

22:23

built an image about

22:25

oneself. That's a fact.

22:28

When you say I'm

22:30

hurt, it's the image

22:33

that you have about

22:36

yourself. Somebody comes along

22:38

and puts his heavy

22:41

boot on that image

22:44

and you get hurt.

22:46

Right? You get hurt

22:49

through comparison. I am

22:52

this, but somebody else

22:54

is better. about

22:58

oneself, you're going

23:00

to get hurt.

23:02

That's a fact.

23:04

But if you

23:06

pay attention to

23:08

that fact, that

23:11

as long as

23:13

you have an

23:15

image of any

23:17

kind, somebody is

23:19

going to put

23:22

a pin into

23:24

it. because I

23:26

address lots of

23:28

people, big audience,

23:30

becoming stupidly famous

23:32

in the world

23:35

and all that

23:37

rot that goes

23:39

on with reputation

23:41

and I want

23:43

to maintain that,

23:45

you're going to

23:48

hurt it. Somebody

23:50

has bigger audience.

23:52

You follow? So

23:54

I get hurt.

23:56

So if you

23:59

give... complete attention

24:01

to the image

24:03

that you have

24:05

about yourself. Attention,

24:07

not concentration, live

24:10

attention,

24:13

then you

24:15

will see

24:17

the image

24:20

has no

24:22

meaning, it

24:25

disappears.

24:30

Thought has put

24:33

together the content

24:35

of our consciousness,

24:38

our gods, our

24:40

rituals, our

24:43

behaviour, all the

24:45

things that thought has

24:48

invented, both

24:50

outwardly and

24:52

inwardly. And we

24:55

went into the

24:58

question. what is

25:01

thinking, what is

25:03

the nature of

25:05

thought? Because all

25:08

of us live,

25:11

most of us,

25:13

on the activity

25:15

of thought.

25:17

And part of

25:20

thought is our

25:23

sorrow. And whether

25:25

thought... can

25:27

ever end sorrow.

25:29

You know what I'm

25:32

saying? I suffer.

25:34

Suppose I suffer.

25:36

An ordinary

25:39

man living

25:41

in some

25:43

country, surrounded

25:45

by lots of

25:47

idiocy and so

25:49

on. I suffer. My

25:52

son is dead. or

25:56

the person whom I think

25:59

I love. has gone

26:02

in this

26:04

detachment in

26:06

this isolation

26:08

because I

26:10

have lost

26:12

something which

26:14

have held

26:16

dear. I

26:18

have been

26:20

attached to

26:22

that person

26:24

or to

26:26

an idea.

26:29

And that idea

26:32

is shattered by

26:35

reason logic, sane

26:37

observation. And also

26:40

my son has

26:42

been dead, disappeared

26:45

entirely from this

26:47

earth. And I

26:50

suffer. As I

26:53

say, as we

26:55

say, we are

26:58

inquiring together. The

27:00

speaker is not

27:03

at all important.

27:06

He is totally,

27:08

completely anonymous. He

27:11

has no authority.

27:13

But together, we

27:16

are going to

27:18

inquire into the

27:21

nature of suffering.

27:28

Suddenly I find

27:31

myself isolated completely.

27:34

I have depended,

27:37

depended, on my

27:39

son. O'er and

27:42

my wife or

27:45

girlfriend, so on.

27:48

And one day

27:50

I've lost him.

27:57

Thank. sorrow,

28:04

pain, grief is

28:06

my lot, as

28:08

the lot of

28:10

all human beings

28:12

and living on

28:14

the earth. And

28:16

what am I

28:18

to do? Bear

28:20

the suffering, which

28:22

most of us

28:25

do in isolation,

28:27

or escape from

28:29

that suffering through

28:31

some form of

28:33

drug. whether

28:35

that drug be

28:37

a concept, a

28:39

future projected formula

28:42

that I'll meet

28:44

him when I

28:46

die, all those

28:49

forms are escaped

28:51

from reality. The

28:53

reality is that

28:56

I suffer. I

28:58

am not escaping.

29:00

from that suffering,

29:03

nor seeking comfort.

29:05

I hope we

29:07

are together in

29:10

this. Because when

29:12

one seeks comfort,

29:14

when there is

29:17

sorrow, there's an

29:19

escape from actuality,

29:21

from that actual

29:24

state of suffering.

29:26

There are various

29:28

forms of comfort.

29:31

belief, rationalization,

29:34

inquiring deeply

29:36

into oneself,

29:38

all those

29:40

forms of

29:42

observation is

29:44

another form

29:46

of observation

29:48

is another

29:50

form of

29:52

escape. Can

29:54

I remain

29:56

with that

29:58

suffering? What

30:00

we mean

30:02

for a

30:04

girlfriend or

30:06

the lost

30:08

beliefs and

30:10

ideals? Can

30:12

I remain?

30:14

Can the

30:16

mind or

30:18

the brain

30:20

remain with

30:22

that suffering?

30:24

What we

30:26

mean by

30:28

remaining? is

30:34

not to escape

30:37

from in any

30:40

form from the

30:43

actual, the actual

30:46

pain, the real

30:49

grief which brings

30:52

about tears.

30:54

Life then becomes

30:57

utterly meaningless. because

31:02

I have been

31:04

so dependent, attached,

31:06

and that which

31:09

I have been

31:11

attached to as

31:14

God. And I

31:16

suddenly realize how

31:19

utterly lonely I

31:21

am. I have

31:24

lost as all

31:26

humanly I am.

31:30

something that

31:32

I held

31:35

very closely,

31:38

dearly, and

31:40

I find

31:43

myself totally

31:45

isolated. So

31:48

what is

31:50

the relationship

31:53

between love,

31:56

isolation, and

31:58

grief? What

32:05

is the

32:08

relationship to

32:10

suffering? What

32:12

is the

32:15

relationship of

32:17

suffering? To

32:19

love. I

32:22

love my

32:24

son. And

32:26

if love

32:29

brings sorrow...

32:33

Is that

32:35

love? Is

32:38

sorrow part

32:41

of love?

32:44

As jealousy,

32:47

as fear,

32:49

anxiety? Is

32:52

that the

32:55

nature of

32:58

love? has

33:01

no relationship

33:04

whatsoever. Please,

33:06

we are

33:09

inquiring together.

33:12

We are

33:15

examining so

33:18

that we

33:20

find the

33:23

actual reality

33:26

of love

33:29

and suffering.

33:32

The speaker is

33:35

not stating something

33:37

which you have

33:39

to accept or

33:42

deny. We are

33:44

examining together. Therefore

33:46

it's neither yours

33:49

nor mine. It's

33:51

examination. Like a

33:53

scientist examining the

33:55

cause of cancer.

34:01

If he's rather

34:03

shoddy scientist, then

34:05

his personal interest

34:07

is involved in

34:09

that examination, which

34:11

discolor, distorts that

34:13

examination. Whereas we

34:15

are now ordinary

34:18

human beings, with

34:20

all our daily

34:22

problems, and one

34:24

of them is

34:26

sorrow. and

34:30

whether sorrow can

34:33

ever end. Or

34:36

it is the

34:39

lot of man.

34:42

Is there the

34:45

ending of this

34:48

thing? And in

34:51

the ending, is

34:54

the brain seeking...

34:57

a further result?

35:00

I hope you're

35:02

all following all

35:04

this carefully. I

35:06

may end sorrow,

35:09

which requires a

35:11

great deal of

35:13

understanding of one's

35:16

own consciousness, the

35:18

consciousness of mankind,

35:20

to go into

35:22

that very deeply.

35:26

which means whether

35:29

thought, which is

35:31

the central factor,

35:34

the contributory element

35:36

in putting together

35:39

the whole structure

35:41

of consciousness, what

35:44

is the relationship

35:47

of thought to

35:49

sorrow? What is

35:52

the relationship of

35:54

desire, which is

35:57

for most of

36:00

us the... actuality?

36:02

What is

36:04

the relationship

36:07

of desire to

36:10

love? And where

36:12

there is desire,

36:15

the urge to

36:18

fulfill the energy

36:20

of that desire,

36:23

will it ends

36:26

sorrow? or

36:30

the understanding of

36:33

all causation, the

36:35

investigation of all causation.

36:37

You know what I mean?

36:39

Our life is based on

36:42

causation. I do this because

36:44

in doing this, I'll get

36:46

a reward. I'll get a

36:48

reward. I'll get a reward.

36:50

I'll get a reward. I'll

36:53

get a reward. I'll get

36:55

a reward. I'll get a

36:58

reward. I'll get a If

37:01

I do this, I'll

37:03

be punished. So

37:06

our life

37:08

is essentially

37:10

based on

37:12

various causes.

37:15

And where there

37:17

is a cause,

37:20

there must be

37:22

an end. So

37:24

we cling to

37:27

causation. You

37:30

understand?

37:33

Causation, the

37:36

motive, the result,

37:39

the reward,

37:41

the punishment.

37:44

That's our life.

37:46

And so our

37:49

life is a

37:51

process of cause

37:54

and effect. That

37:56

effect becomes the

37:59

cause. And thought

38:01

realizes this, if

38:03

you are at

38:06

all aware of

38:08

all this. And

38:11

what is life

38:13

without a cause?

38:15

Can one live

38:18

without a cause?

38:20

Can one live

38:22

without a cause?

38:29

is suffering has

38:32

a cause, which

38:35

is my desire

38:38

to be attached,

38:40

my desire to

38:43

possess. In that

38:46

possession I feel

38:49

safe, in holding

38:51

on to a

38:54

belief, there is

38:57

a So

39:01

there is

39:04

always this

39:06

process of

39:08

cause and

39:11

effect. So

39:13

the cause

39:16

of suffering

39:18

is my

39:20

movement of

39:23

self-centered isolation.

39:25

This is

39:28

obvious. There

39:33

are two wars

39:35

of going on

39:38

at present. Lebanon,

39:40

Iraq and Iran.

39:42

They are all

39:44

human beings. They

39:47

have isolated themselves

39:49

as the Israelis,

39:51

the Iranians, and

39:53

the Iraq. They

39:56

have isolated themselves.

39:58

In that isolation,

40:00

they thought there

40:02

is security. That

40:05

isolation has brought

40:07

about tremendous wars

40:09

throughout the world,

40:11

in the past

40:14

and in the

40:16

present, and probably

40:18

in the future.

40:20

So wherever there

40:23

is isolation, there

40:25

must be grief.

40:27

There must be

40:30

This is a law,

40:33

this is soul. And

40:35

our whole life is

40:38

a process of isolation.

40:40

So there is conflict,

40:43

there is grief, there

40:46

is sorrow. So then

40:48

one asks, is it

40:51

possible to live in

40:53

this world without a

40:56

cause and without isolation?

40:58

Right? And

41:02

therefore one asks,

41:04

is love, has

41:06

love a cause?

41:09

Please ask yourself,

41:11

I'm only, the

41:13

speaker is only

41:16

verbalizing what you

41:18

ask me, what

41:20

you want, what

41:22

your inquiry is.

41:31

has love a

41:34

cause, has intelligence,

41:37

the capacity to

41:40

observe very clearly

41:43

without any distortion,

41:46

without any bias,

41:49

without the previous

41:52

knowledge which guides

41:55

to observe so

41:58

closely? has

42:03

no cause.

42:05

So love

42:07

has no

42:10

cause. And

42:12

can one

42:14

live in

42:17

this world,

42:19

which is

42:21

appalling, so

42:24

utterly destructive?

42:30

Can one live

42:33

in this world

42:36

with that intelligence

42:38

which has no

42:41

cause and that

42:44

love which has

42:47

no cause? Which

42:50

means can one

42:53

live in this

42:55

world with complete

42:58

compassion? When

43:02

you don't,

43:04

thought doesn't

43:06

belong to

43:08

any group,

43:10

any association,

43:12

any isolation.

43:14

understanding the

43:16

deep causes

43:18

of sorry.

43:21

Why has

43:23

man throughout

43:25

the ages

43:27

from ancient

43:29

of days

43:31

suffered? You

43:33

understand? This

43:35

is really

43:37

very important

43:39

question. And

43:41

apparently man

43:44

has a

43:46

really very

43:48

important question.

43:50

end its

43:52

sorrow. Right?

43:54

Christianity has

43:56

escaped from

43:58

it by

44:00

saying somebody

44:02

else suffers

44:05

for me

44:07

and all

44:09

the redeemer,

44:11

you know

44:13

the whole

44:15

business of

44:17

it. And

44:19

the Asiatics

44:21

have translated

44:23

it, by

44:26

saying it's

44:28

your past

44:32

for which you are

44:34

paying now, if you

44:37

behave promptly, next life,

44:39

you live in a

44:42

palace. Or better, you

44:45

know, if you become

44:47

a boot black, you

44:50

will be a lawyer,

44:53

and so on, so

44:55

on, which is self-improvement.

44:58

See the danger of

45:00

all both of these

45:03

tricks we play upon

45:06

each other. Escaping through...

45:08

an ideology from suffering

45:11

through a concept, through

45:14

an image, and the

45:16

other explanation of sorrow

45:19

because of the past.

45:21

That is, the cause,

45:24

the event. But the

45:27

event becomes the cause.

45:29

Of course. No? Have

45:32

you understood this? must

45:34

say everything we explain.

45:37

Look, there is the

45:40

cause and the effect.

45:42

But the effect modifies

45:45

itself, which then becomes

45:48

the cause for another

45:50

effect. So it's a

45:53

constant cause effect, cause

45:55

effect. The effect becomes

45:58

the cause all the

46:01

time. Man. and you,

46:03

we human beings, whether

46:06

we live here or

46:09

in Asia or in

46:11

India or anywhere else,

46:14

we have this extraordinary

46:16

burden of sorrow. Not

46:19

only this so-called personal

46:22

sorrow, but the collective

46:24

sorrow of mankind. Man

46:27

in a little village

46:30

in India can never

46:32

be have hot bath,

46:35

clean clothes, have knowledge,

46:37

can never ride in

46:40

an airplane, can never

46:43

see the beauty of

46:45

the earth, because he's

46:48

toiling, toiling, toiling. And

46:50

the thousands of people

46:53

who have been killed

46:56

in war. and

46:58

the mothers, their girlfriends,

47:01

their wives weeping, weeping.

47:03

You follow? There is

47:05

the sorrow of the

47:07

world, as well as

47:09

your own little sorrow.

47:11

I don't know if

47:13

you have gone into

47:15

this even thought about

47:18

it. We're only concerned

47:20

with our own little

47:22

sorrows, with our own

47:24

tears. I

47:27

have a behavior,

47:30

that's all, it's

47:32

multi. So there

47:35

is not only

47:37

personal immediate sorrow

47:40

of various kinds.

47:42

The ultimate sorrow

47:45

is death. Death

47:47

of someone whom

47:50

you think you

47:52

think you love.

47:56

from you think whom

47:59

you and whom You

48:01

have depended, to have

48:04

been a companion and

48:06

so on and so

48:09

on. But also there

48:12

is this immense collective

48:14

sorrow of mankind. So

48:17

we're asking whether this

48:19

sorrow can ever end.

48:22

Because if it doesn't

48:25

end, there is no

48:27

love. cannot

48:31

have a good society.

48:33

There can be no

48:36

goodness. So one must

48:39

find out not only

48:41

one's own personal sorrow,

48:44

whether it can end

48:47

or also not to

48:49

contribute to the vast

48:52

collective sorrow. This is

48:54

very very serious. It's

48:57

not a thing you

49:00

play with. It's not

49:02

a thing you argue

49:05

and have opposing camps

49:08

about sorrow. Nobody, no

49:10

redeemer, no saviour is

49:13

ever helped man to

49:16

free from sorrow. They

49:18

have helped to escape

49:21

from sorrow. They have

49:24

helped to escape from

49:26

sorrow. So

49:33

we're asking a very

49:36

very serious question and

49:38

only a very serious

49:40

mind, a mind that

49:42

has gone through all

49:45

that we have discussed.

49:47

Can I can find

49:49

out or ask the

49:51

serious question whether sorrow,

49:53

our own particular in

49:56

personal limited sorrow and

49:58

whether it's possible not

50:00

to... add to the

50:02

vast stream of sorrow.

50:05

So what is sorrow?

50:07

You miss Emma? Now,

50:10

sir, in asking

50:12

a question of

50:15

this kind, and

50:18

asking questions, which

50:20

you have asked

50:23

previously, the

50:26

question... is

50:29

not, and the

50:31

inquiry is not

50:34

an analytical process.

50:36

It is not

50:39

analysis. You understand?

50:42

I must explain

50:44

this a little

50:47

bit. Analysis implies

50:49

division, the analyzer

50:52

and the analyzed.

50:55

The analyzer is.

50:58

Right? What he

51:01

has learned? From

51:03

Friday, you know,

51:05

the whole psychological

51:08

knowledge and the

51:10

various divisions in

51:12

this professional psychological

51:14

structure. So the

51:17

analyzer is different

51:19

from the analyzed.

51:21

Is that so? Or

51:24

the analyzer is different

51:26

from the analyzed?

51:28

Is the analyzed?

51:30

Please inquire, sir. Right?

51:33

Of course it is.

51:35

I am examining

51:37

my inhibition, if

51:40

I have any,

51:42

and I'm analyzing

51:44

it. Go back

51:46

to my childhood

51:48

or something or

51:50

other, past incident,

51:52

and I'm analyzing

51:54

it. So there is

51:56

a division. And

52:00

And we are saying

52:02

the analyzer is

52:04

the analyzed. That

52:07

is the observation

52:09

that is seeing

52:11

the truth that

52:13

the division is

52:16

illusory. Right? The

52:18

analyzer is the

52:21

analyzed. The experience,

52:24

sir, is the

52:26

experience. Right? We

52:30

say I must have

52:32

experience. We are searching

52:35

for bigger, wider, nobler,

52:37

extensive, godly experiences,

52:40

mystic experience, which

52:43

shows that the

52:45

experience is different

52:47

from that which

52:49

is experiencing. In

52:51

that process, the experience

52:54

must recognize the

52:56

experience. Otherwise,

53:00

it shouldn't be

53:02

experienced. So the

53:04

very recognition is

53:07

the remembrance of

53:09

something which is

53:11

ahead. So the

53:14

experience or is

53:16

the experience, the

53:18

thinker is the thought. Thought

53:20

is not different from

53:23

the thinker. So the

53:25

analyzer is the analyzed.

53:27

or take it, it

53:30

is a fact we

53:32

go into it. So when

53:34

we ask a question,

53:36

we are not

53:38

analyzing, we are observing.

53:41

In the observation,

53:43

there is no

53:45

analysis because you

53:47

are observing and

53:49

the thing is

53:51

revealing itself. You are

53:54

not telling it. You

53:56

are not telling it. So

54:00

there is only

54:02

pure observation. So

54:04

in the same

54:07

way we're asking

54:09

the question, why

54:11

man, man who

54:13

is the repository

54:15

of 1000 years

54:17

of sorrow? collective

54:19

burden of sorrow.

54:22

And why mankind

54:24

has put up

54:26

with it? Probably

54:28

he has not

54:30

been able to

54:32

solve it. He

54:34

has the capacity

54:37

to say, look,

54:39

I don't know

54:41

how to do

54:43

what to do

54:45

with this thing.

54:47

I suffer, I

54:49

cry, I know

54:52

I'm lonely, I'm...

54:54

I have wanted

54:56

success, I have

54:58

failed, you follow,

55:00

grief, sorrow, this

55:02

sense of frustration,

55:05

inhibition, all that's

55:07

implied in that

55:09

one word and

55:11

more. And in

55:13

asking, we are

55:15

saying, we are

55:17

observing, not analyzing.

55:20

Why has man

55:22

put up with

55:24

this? tolerate

55:26

it. You don't

55:29

tolerate a toothache.

55:32

You do something

55:35

about it immediately.

55:37

But man has

55:40

not done this,

55:43

has not freed

55:45

himself from this.

55:48

Is it because

55:51

he's incapable? He

55:55

has so accepted it, it

55:57

has become a habit. And

56:01

so he says, I

56:03

can't solve it. I

56:05

can't free myself from

56:08

it. As I can't,

56:10

please help me. He

56:13

says, God, Christ, Christian,

56:15

Abu, somebody outside, please

56:17

take away my sorrow.

56:20

And that hasn't worked

56:22

either. One can escape

56:24

into it, but that

56:27

is not. An

56:29

actuality, it is there.

56:32

You may go to

56:35

church every Saturday or

56:37

a trade five times

56:40

a day. But it

56:43

is there. So we

56:45

are now asking why

56:48

man, you, have not

56:50

resolved it. What

56:59

is sorrow?

57:02

Please answer

57:04

it. Put

57:07

that question

57:09

to yourself.

57:12

What is

57:14

sorrow? The

57:16

loss of...

57:19

Your particular

57:21

wishes? Your

57:24

desires? loss

57:28

of somebody,

57:31

loss of

57:34

companionship, is

57:37

sorrow, this

57:39

enormous sense

57:42

of isolation,

57:45

loneliness. So

58:00

we're asking, what

58:03

is the relationship

58:06

between the me

58:08

and the you

58:11

in essence? The

58:14

me that shed

58:16

tears when you

58:19

are not there,

58:22

right? The me

58:24

that seeks fulfillment.

58:28

in something or

58:31

other, noble or

58:34

ignoble, imaginary or

58:36

reality, and the

58:39

fulfillment is denied,

58:42

and I feel

58:44

frustrated, inhibited, miserable,

58:47

depressed. Is that

58:50

the reason of

58:52

sorrow? Or

58:59

I have really,

59:01

one has really

59:03

never lived with

59:05

sorrow. Lived, not

59:08

run away from

59:10

it. You understand

59:12

my question? Please

59:14

understand this. One

59:16

has not rationally

59:19

explained it away.

59:21

Logically said yes,

59:23

that was the

59:25

cause, this is

59:27

the effect, and

59:30

therefore I suffer.

59:32

You follow? We're

59:34

asking, not analyzing,

59:36

are all these

59:38

the reason of

59:41

sorrow, the cause

59:43

of sorrow? Or

59:45

is there something

59:47

much deeper than

59:49

the peripheral incidents

59:51

that bring about

59:54

sorrow? You

59:57

understand? We,

1:00:01

most of us, are

1:00:03

caught in the peripheral

1:00:06

incident accidents that bring

1:00:08

about grief. And we're

1:00:11

trying to resolve those

1:00:14

outward incidents and not

1:00:16

being able to resolve

1:00:19

them, we escape. But

1:00:22

perhaps we have resolved

1:00:24

them, but there may

1:00:27

be much deeper cause.

1:00:30

sorrow of man,

1:00:33

man. What is

1:00:36

that deep cause?

1:00:39

You see, sir?

1:00:42

I'm inquiring. The

1:00:45

speaker is inquiring.

1:00:48

Are you inquiring?

1:00:51

Are you inquiring?

1:00:54

Are you inquiring?

1:00:57

Are you inquiring?

1:01:03

You understand my question?

1:01:05

Or are you only

1:01:08

concerned with the peripheral

1:01:10

sorrows of fulfilment, not

1:01:12

fulfilment, I am angry,

1:01:15

my wife leaves me

1:01:17

and my husband goes

1:01:19

away? Is that the

1:01:21

petty little sorrows that

1:01:24

we have collected and

1:01:26

say that's sorrow? And

1:01:28

we want to be

1:01:30

free of those. That's

1:01:33

very easy. That's very

1:01:35

easy. Those are petty,

1:01:37

rather immature, and they

1:01:40

can be let aside.

1:01:42

We can resolve them

1:01:44

quite easily. But we're

1:01:46

asking, is there a

1:01:49

deep cause for this

1:01:51

abiding everlasting sorrow of

1:01:53

man? If

1:02:14

the speaker points out

1:02:17

the cause and there

1:02:20

is a cause, which

1:02:22

the speaker has discovered,

1:02:25

what value has it

1:02:27

to you? This is

1:02:30

not a trick I'm

1:02:33

playing. What will it

1:02:35

do to you? If

1:02:38

I tell you, this

1:02:41

is it. This is

1:02:43

the real... This is

1:02:46

the truth why mankind

1:02:48

suffers. What will you

1:02:51

do with it? You

1:02:54

understand? Or will you

1:02:56

say that? Yes, that's

1:02:59

a very good idea.

1:03:01

I must think about

1:03:04

it. It perhaps might

1:03:07

help me to get

1:03:09

rid of my sorrow.

1:03:12

You follow it? somebody

1:03:14

gives you a precious

1:03:17

jewel. What will you

1:03:20

do with it? You

1:03:22

understand? And what will

1:03:25

you pay for it?

1:03:28

Naturally. If you are

1:03:30

merely paying with the

1:03:33

coin of thought, then

1:03:35

it's valueless. It's no

1:03:38

longer a jewel. But

1:03:43

if you say the

1:03:46

jewel is the thing

1:03:48

the most precious in

1:03:51

my life to I

1:03:53

must hold it I

1:03:56

must look at it

1:03:58

then you are giving

1:04:01

your heart your mind

1:04:03

your blood everything to

1:04:06

hold to that. So

1:04:08

what is the deep

1:04:11

cause of mankind? Cause

1:04:13

which brings such enormous

1:04:16

burden of sorrow, not

1:04:18

only the personal, but

1:04:21

this vast collective burden?

1:04:37

Do you want

1:04:40

me to tell

1:04:43

you? Be clear

1:04:45

please, don't just

1:04:48

shake your head.

1:04:51

Be it very

1:04:54

clear. that you

1:04:57

have received the

1:05:00

question with all

1:05:03

your mind, with

1:05:06

your heart, with

1:05:09

your whole being.

1:05:12

Because that is

1:05:15

the most vital

1:05:18

question that will

1:05:21

totally resolve not

1:05:23

only the petty

1:05:26

problems, resolve the

1:05:29

conflict of man.

1:05:34

If

1:05:36

you

1:05:39

ask

1:05:42

the

1:05:44

question,

1:05:47

either

1:05:50

you

1:05:52

are

1:05:55

expecting...

1:05:58

someone

1:06:00

to answer it, or

1:06:03

you are thinking, thinking,

1:06:05

thinking, right? Trying to

1:06:07

find an answer. But

1:06:10

thinking or waiting

1:06:12

for somebody else

1:06:14

to answer your

1:06:16

question is not going

1:06:18

to resolve it. Right?

1:06:20

So how you receive

1:06:22

the question is not

1:06:24

going to resolve it.

1:06:27

Right? How

1:06:29

you approach the question?

1:06:31

If your approach

1:06:34

is holistic, complete,

1:06:36

then the answer is

1:06:39

there. But if you say,

1:06:41

well, tell me about

1:06:43

it, lean back and

1:06:45

wait, or ask your

1:06:48

priest or your guru

1:06:50

or your book or

1:06:52

your authority to tell

1:06:54

you, then it's no

1:06:56

meaning. thousand times. So

1:06:59

it's like, you know

1:07:01

sir, like in a

1:07:03

lake you drop a

1:07:05

stone. The lake is

1:07:07

so still and you

1:07:10

drop a stone and

1:07:12

you drop a stone

1:07:14

and the waves go

1:07:16

on. The question is

1:07:19

that stone that you

1:07:21

drop in the lake.