Monday, 24 November 2014

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Kerala's photo.
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Malayalam's photo.
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Sunday, 16 November 2014

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Thursday, 9 October 2014

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Wednesday, 10 September 2014

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Tuesday, 9 September 2014

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Sunday, 7 September 2014

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Tuesday, 2 September 2014

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Friday, 22 August 2014

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Thursday, 14 August 2014

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Friday, 1 August 2014

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Thursday, 31 July 2014

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Wednesday, 30 July 2014

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Photo: #10 So we are going to find out together if there is a different way of living which is learning and acting. Just see the difference between what I am going to say, and what we generally do: we accumulate knowledge, and from that knowledge act. There is a time interval - please listen - there is a time interval between the idea and the action. Right? You are following all this? That is, there is the ideal and you are trying to put that ideal into action, so there is a gap between the principle, the ideal, the belief and the actuality. Right? Now we are saying the interval of time between the ideal and action is non-existent. It is going to be a little difficult, please give your attention if you are interested. If you are not, carry on in your own way. Please see what we do actually. We conceive an idea, and try to put that idea into action. So there is a time interval, a gap between idea and action. This is clear. Right? Would you disagree with that? Now we are saying there is a way of acting, there is a way of learning, in which there is no time interval, and therefore the learning is acting; not acting from previous knowledge. I am going to explain it. Go slowly. First I want to establish communication between us. K
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Tuesday, 22 July 2014

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Photo: #7 There must be an approach which will give one a total comprehension, a total feeling with which one can approach each problem. Can I capture the whole meaning of something, of love, fear, religion, that extraordinary feeling of immensity, of beauty and then approach each problem individually? You have seen trees. Do you take in the whole tree or do you merely look at the branch or the leaves and the flower? Do you see the whole tree inside you? After all, a tree is the root, the branch the flower, the fruit, the sap, the whole of the tree. Can you grasp the feeling, the significance, the beauty of the whole tree and then look at the branch? Such an observation will have tremendous significance. K
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Photo: 6/20/2014, continuing, #1 So, can you and I, live with what we actuality are? Being dull, envious, fearful, thinking that we have tremendous affection when we have not, getting easily hurt, flattered, bored, can we live with these actualities, neither accepting nor denying, but observing, living with them without becoming morbid, depressed or elated? Then you will find that one of the major reasons for fear is that we don't want to live with what we are. We have talked, first of freedom, then of solitude and then of being aware of what we are, and also of how what we are is related to the past and has a movement towards the future, of being aware of this and of living with it, never getting used to it, never accepting it. If we understand this, not intellectually, but through actually doing it, then we can ask a further question: is this freedom, this solitude, this actual coming into immediate contact with the whole structure of what is, to be found or to become upon through time? That is, is freedom to be achieved through time, through a gradual process? I am not free, because I am anxious, I am fearful, I am this, I am that, I am afraid of death, I am afraid of my neighbour, I am afraid of losing my job, I am afraid of my husband turning against me - of all the things that one has built up through life. I am not free. I can be free by getting rid of them one by one, throwing them out, but that is not freedom. Is freedom to be achieved through time? Obviously not - for the moment you introduce time there is a process, you are enslaving yourself more and more. If I am to be free from violence gradually, through the practice of non-violence, then in the gradual practice I am sowing the seeds of violence all the time. So we are asking a very fundamental question when we ask whether freedom is to be achieved, or rather, whether it comes into being, through time? K
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Photo: #6 We as human beings, as we are, are only a result, a psychological product. In that state - in being a product of time, of culture, of experience, of knowledge, of all the accumulated memories of a thousand yesterdays, or of yesterday - there is no aloneness at all. All our relationships are based on what has been, or what should be, therefore all relationship is a conflict, a battlefield. If one would understand what is right relationship, one must enquire into the nature and the structure of solitude, which is to be completely alone. But that word alone creates an image - watch yourself, you will see. When you use that word alone you have already a formula, an image, and you try to live up to that image, to that formula. But the word or the image is not the fact. One has to understand and live with that which actually is. We are not alone, we are a bundle of memories, handed down through centuries, as Germans, as Russians, as Europeans, and so on. K
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Photo: #9 So we human beings accept that as creative because it brings you name, money, position - ah! you are in the same room as the great artist! Right? So I am asking, is that creativity? Can there be creation in the most profound sense of that word, as long as there is egotism, as long as there is the demand for success and money, and the recognition of that? You understand? Then it is supplying the market. Don't agree with me, please. I am just pointing it out. I am not saying I know creativity and you don't, I am not saying that. I say we never question these things. There is a state of creativity, you can doubt it but it doesn't mean a thing if you doubt it, it doesn't matter to me. I say there is a state where there is creation, where there is no shadow of selfishness. That is real creation, which does not need expression, it doesn't need fulfilment, which is myself fulfilling, or that fulfilling, it is creation. You know I don't want to go into all this. The origin of the world for the Christians is: god - you know, all the Christian - Genesis: suddenly came into being. The other is evolution. And perhaps sex is felt to be creative, apart from children. And also has it become important because everything around us is circumscribed. You are following all this? Everything around us: the job, the office, going there every day for fifty years, going to the church for fifty years, following some philosopher, some guru, you follow? All that has deprived us of freedom. And we are not free from our own knowledge. It is always with us, the past. You are following all this? And so sex, perhaps there is freedom there. But also there too it is circumscribed. You are following all this? No?K
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Photo: 6/13/2014, #1 May I remind you, if I may, that these questions are really put to oneself, not to the speaker, though he will try to answer them, but they are really put to oneself. And, as we have said, the answers to these questions lie in the questions themselves, not outside, beyond the question. And that we are, both of us, you and the speaker, exploring the question, and thereby together find the answer. Not that the speaker will give you the answers, but together we will go into them. And I hope that is clear from the beginning, because if we look to another we are lost. And I really mean it. Because these are our problems, our daily, tiring, boring, tortuous life which we have every day, with all the uncertainties and miseries, and if we try to find an answer outside somewhere - in India or here, or present guru, or myself, the speaker himself, then we will create an authority and thereby destroy ourselves. Rather a complex question and we will go into it step by step, if we may. What is a teacher? Not only in a school, college and university, the master, the pupil, the professor and so on, what is a teacher? Either a teacher gives information about history, physics, biology and so on; or he is learning not only with the pupil, with the student, but also learning about himself. This is a whole process of learning, teaching and understanding the whole movement of life. So we are asking: what is a teacher? Is there apart from technological subjects, like physics, chemistry, architecture and so on, apart from that what is a teacher? You understand my question? Is there such a person as a psychological teacher? If I am a teacher, not of biology or physics, but psychologically inform you, then will you understand the teacher or will my pointing out help you to understand yourself? You follow my question? K
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Photo: 6/6/2014, #7 ppause So if you are serious, and I hope you are, and you must be, because of this coming and sitting here in spite of this awful weather, I hope you are serious enough to go into all this. It is not just this morning or the day before yesterday, but it will be a continuous enquiry, observation. Don't please say, 'I have heard him. I have understood', or 'He is talking nonsense', and walk out. One must have a great deal of patience. Impatience is time. Patience is not time. Patience means observation, close, careful, critical, step by step observation. That is real patience. In that observation there is no time. But if you are impatient to get on then you are running ahead without understanding the beginning. K
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Photo: #5 So the brain, the mind, which are one, has never been free. And without freedom man cannot flower. He cannot possibly go beyond himself. And that may be one of the major causes of our confusion because inwardly we are not free. We have been moulded through time to certain patterns. If you have observed your own mind, your own brain in operation one can find out very easily that we have repeated a certain pattern, walked along a certain path for a million years. We have been brainwashed by the priests for two thousand years in the West, brainwashed in the East for perhaps three, four, five thousand years and more. So our brains are conditioned. Our brains are moulded according to a certain edict, sanctions - sanctions by the teachers, by the philosophers, by the priests. The priests acting between you and that. They are the saviours. Perhaps it was good at a certain time, in ancient Egypt, ancient Eastern civilisations, but now that kind of thing has become rather infantile.K
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Photo: #1C Now, through the continuity of thought, do you find the real? To put it differently, does the thought process discover the real? Do you understand what I mean? I want happiness, and I search for it through various means - property, position, wealth, women, men, or whatever it be. All that is the demand of a thought for happiness, is it not? Now, can thought find happiness? If it can, then thought must have a continuity. But what is thought? Thought is merely the response of memory, is it not? If you had no memory, there would be no thought. You would be in a state of amnesia, of complete blankness - as most people want to be. Thinking mesmerize itself and remains in a certain state which is a state of blankness. But we are not trying to discuss the state of amnesia, we want to find out what thought is. Thought, if you will look at it a little closely, is obviously the response of memory; and memory is the result of an uncompleted experience. So, through an incomplete experience you think you are going to find the complete, the whole, the real. How can it be done? Do you follow what I mean? Sirs, probably you are not thinking this out. You want to know if there is or if there is not continuity, that is all; you want an assurance. When you are seeking an assurance, you are seeking authority, gratification - you don't want to know the real. It is only the real that will liberate, not an assurance, or my giving you that assurance. We are trying to find out what is true in all this.K
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Photo: #2D Now, one of the causes of war is greed - greed to be something greater - which causes you to identify yourself with the country. You say, "I am a Hindu", "I am a Buddhist", "I am a Christian", "I am a Russian", or what you will. That is one of the causes of war. And a man who is sane says, "I am going to get rid of that insane imitation which ultimately produces destruction". Therefore, We must first create sanity, not a plan for a new government, or a so-called "good" government; and in order to be sane, you must know what you are, you must be aware of yourself. But again, you see, you are not interested. You are interested in waving flags, you are interested in listening to speeches which have no meaning, you are interested in stimulation. All these are indications of insanity. And how can you expect a sane government when the citizens are not fully awake when they are half-alert and unbalanced?K
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Photo: #2D Sirs, surely we can see what is a wrong profession. To be a soldier, a policeman, a lawyer, is obviously a wrong profession, because they thrive on conflict, on dissension; and the big business man, the capitalist, thrives on exploitation. The big business man may be an individual, or it may be the State; if the State takes over big business it does not cease to exploit you and me. And as society is based on the army, the police, the law, the big business man, that is, on the principle of dissension, exploitation and violence, how can you and I, who want a decent, right profession, survive? There is increasing unemployment, greater armies, larger police forces with their secret service, and big business is becoming bigger and bigger, forming vast corporations which are eventually taken over by the State; for the State has become a great corporation in certain countries. Given this situation of exploitation, of a society built on dissension, how are you going to find a right livelihood? It is almost impossible, is it not? Either you will have to go away and form with a few people a community, a self-supporting, cooperative community - or merely succumb to the vast machine. But you see, most of us are not interested in really finding the right livelihood. Most of us are concerned with getting a job and sticking to it in the hope of advancement with more and more pay. Because each one of us wants safety, security, a permanent position, there is no radical revolution. It is not those who are self-satisfied, contented, but only the adventurous, those who want to experiment with their lives, with their existence, who discover the real things, a new way of living.K
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Photo: #3 Is that intelligence - which is not cleverness, which is not logic, but in the observation of these facts we have used logic, reason, sanity, but intelligence is not reason, is not cleverness, is not analysis. It is the quality of a mind that sees instantly the truth, the fact as it is. This intelligence is not of the book, is not of experience. Oh you don't... if you understand this, if there is this quality of intelligence, everything comes like water down the river. So your approach matters enormously, and it is only the sea of intelligence can wash away the 'me', nothing else: changing names, going to various disciplines, belonging to masters, monasteries, nothing. Nothing will wipe away this structure which thought has created as the 'me', which is creating so much mischief in the world, because in itself it has no love. It can never... Thought is never love.K
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Photo: 5/12/2014, #5 Pause Scott Forbes: Sir, for the most part there isn't. Most of the time there isn't. Most of the time there is the anger and then the observer looking at that anger, and thinking that it's separate. So could we take a look at the process by which we move from that state of the observer being different from the observed, to where the observer would be the observed. In other words, that the observer being the observed is not the normal state, is not the normal frame of mind, is not the normal consciousness. So could we take a look at how that could come about? K: Scott, would you consider for a moment, observing that which is happening now, just to observe. Can you do it? Can I observe my jealousy, can one observe jealousy as it is taking place, not say it's right or wrong, or rationalise it, why it should not be, but just to, as it arises, as a flower blooms, just to watch it. SF: But when you ask, can I observe... K: Not I. SF:... there already is the division. K: No, that's façon de parler, I mean that's a way of talking which is - please - not I - all right. There is jealousy. Is it possible to observe that reaction which is called jealousy without the movement of thought? Q: In other words, can there be constant awareness. K: No, I don't want to... in other words. You see, the moment you go off into something, then it becomes - 'what is awareness' and so on - complicated. Q: Sir, the moment you use the word 'observe it', 'can one observe it' or whatever, there's a duality implied. K: I've said that, sir, observer implies a duality. Agreed. But try it, Shankar. Just a minute. You are jealous, aren't you - sometimes. What is your actual feeling now? Q: Bafflement. K: Wait, bafflement, puzzle - can you watch that puzzle, that state of the mind which is in puzzle, just watch it, not say, 'I must be clear, what he's talking about,' just watch it, see. K: What? Q: There seems to be at some point a physical resistance to that, to that watching. K: Why? Is it physical? The gentleman says there is a certain resistance, physically, to watch. Because you're not comfortably seated? Or it is happening in the bus? Or when you're walking? Q: No. K: Are you saying there must be certain relaxation to observe? Q: No, that's not what I meant. Some disturbance that you feel in the body, a physical reaction. K: To? Q: To the watching. K: Why should there be? Q: I don't know. K: I'm asking, sir, why should there be a physical reaction to watching? Maybe, I don't know - please, all of us... this is supposed to be a discussion in which each one of us takes part, not one or two and the rest keep silent and listen. Q: I was going to ask you, actually, when you, for instance, I think you were saying, that if you're looking at fear, just trying to watch it, you're saying there's a physical resistance. Is this what you're saying? Q: Not especially of fear. Q: Because I would have thought the reason is because you want an answer, the mind always seems to want an answer to a problem instead of just opening out. Q: I think it's exactly that. When you start staying with something, at some point there's like a refusal, physical refusal you feel in the body. Q: We can't hear back here - sorry. Q: I'm sorry. It seems that at some point when you kind of started to stay with the fact, there is a physical refusal in your body to go along with that. K: Because that refusal may be the result of strain. Just a minute. Don't say, no. Or your body's not comfortable. Or there is a certain sense of resistance to the intensity of watching. Q: Perhaps, yes. K: Physical resistance to watching intensely. Because perhaps is it that we're not used to watching anything intensely? The moon, the sky, the trees, whatever it is? To watch. Now, can we put the question differently - apparently this seems to be rather difficult, all this. Why should thought interfere with anything, psychologically? Would you... am I putting...

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Monday, 21 July 2014

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Sunday, 20 July 2014

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Friday, 18 July 2014

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Thursday, 17 July 2014

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Wednesday, 16 July 2014

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Tuesday, 15 July 2014

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Sunday, 13 July 2014

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