Indian Philosopher, Holy Man
Indian Philosopher, Holy Man
One has to be choicelessly attentive, fully aware; and this state of choiceless attention is meditation.
If you observe your own mind in what you call meditation, you will see that there is always a division, a contradiction between the thinker and the thought. As long as there is a thinker apart from thought, meditation is merely a ceaseless effort to overcome this contradiction.
Meditation is the understanding of the whole structure of the 'me', the self, the ego, and whether it is possible to be totally free of the self, not seek some super-self. The super-self is still the self. So meditation is something which is not a cultivated, determined, activity.
Meditation must enter into every corner of our life, otherwise don't meditate, it has no meaning.
Meditation is not something that you practise for an hour or ten minutes and the rest of the day do your mischief. Meditation is the whole of life and that is the beauty of meditation, it is not something set aside, it covers and enters into all our activities and to all our thoughts and feelings. So it is not something that you practise or give attention to once a day or three times a day or ten times a day and the rest of the day live a life that is shoddy, neurotic, mischievous, violent
The meditator is different from meditation. As long as there is a meditator, there is no meditation. You understand all this? Because the meditator is concerned about himself - how he is progressing, what he is doing, 'I hope I will be better tomorrow', anxiety, in meditation there is no meditator. Once you have seen this, sir, for yourself, the beauty, the depth, the subtleties of it.
Without love, marriage becomes, for man or for woman, a source of gratification, of conflict, of fear and pain. Love comes into being only when the self is absent. Without love, relationship is sorrow, however physically exciting it might be; such relationship breeds contention and frustration, habit and routine. Without love there can be no chastity, and sex becomes an all-consuming problem.
To understand ourselves in our relationship with another requires intelligence far more swift and subtle than to understand nature. But we seek to understand without intelligence; we want immediate action, an immediate solution, and the problem becomes more and more important. Have you noticed a man whose heart is empty, how his face becomes ugly and how the children he produces are ugly and immature? And because they have had no affection, they remain immature for the rest of their lives.
Love is not of the mind, it is not in the net of thought, it cannot be sought out, cultivated, cherished; it is there when the mind is silent and the heart is empty of the things of the mind.
Love implies great freedom—not to do what you like. But love comes only when the mind is very quiet, disinterested, not self-centered. These are not ideals. If you have no love, do what you will—go after all the gods on earth, do all the social activities, try to reform the poor, the politics, write books, write poems—you are a dead human being. And without love your problems will increase, multiply endlessly. And with love, do what you will, there is no risk; there is no conflict. Then love is the essence of virtue. And a mind that is not in a state of love is not a religious mind at all. And it is only the religious mind that is freed from problems, and that knows the beauty of love and truth.
Love is a state of being, and in that state, the 'me', with its identifications, anxieties, and possessions, is absent. Love cannot be, as long as the activities of the self, of the 'me', whether conscious or unconscious, continue to exist. That is why it is important to understand the process of the self, the center of recognition which is the 'me'.
As long as we possess, we shall never love. We know love as sensation, do we not? When we say we love, we know jealousy, we know fear, we know anxiety. When you say you love someone, all that is implied: envy, the desire to possess, the desire to own, to dominate, the fear of loss, and so on. All this we call love, and we do not know love without fear, without envy, without possession; we merely verbalize that state of love which is without fear, we call it impersonal, pure, divine, or God knows what else; but the fact is that we are jealous, we are dominating, possessive.
Love is not to be cultivated. Love cannot be divided into divine and physical; it is only love—not that you love many or the one. That again is an absurd question to ask: "Do you love all?" You know, a flower that has perfume is not concerned who comes to smell it, or who turns his back upon it. So is love. Love is not a memory. Love is not a thing of the mind or the intellect. But it comes into being naturally as compassion, when this whole problem of existence—as fear, greed, envy, despair, hope—has been understood and resolved.
Love is not identification; it is not thought about the loved. You do not think about love when it is there; you think about it only when it is absent, when there is distance between you and the object of your love. When there is direct communion, there is no thought, no image, no revival of memory; it is when the communion breaks, at any level, that the process of thought, of imagination, begins.
To be lonely, that is to feel oneself isolated, having no relationship with anything; in that sense of loneliness there is despair - there are moods, one is familiar with that sense of loneliness - and one runs away from it by turning on the radio, by reading a book, by sex and ten different activities. That loneliness is the very essence of self-consciousness. And when one goes beyond that, there is this state of attention in which there is complete aloneness, which is not isolation, which is not separation, which is not a withdrawal. Because it is only this aloneness, when the mind is no longer a plaything of thought, when thought has been understood totally - then out of that comes this sense of aloneness. it is that which is innocence, and it is that innocence which is beyond all mortality.
Loneliness is total isolation which is brought about through our daily activity of selfish ambitions or ideological ambitions, competitions, each one out for himself. Those are the activities which bring about loneliness. But if you run away from it, you will never solve sorrow.
Loneliness is the result of our daily life. Each one of us, from the highest to the lowest, is completely convinced that he is a separate soul, separate entity, and all his activity is self-centred. The daily activity of this self-centredness will inevitably bring about solitude, loneliness, separatism, division.
Action can only be when there is complete freedom from the past and the future. And when we use the word 'right' it means precise, accurate, action which is not based on motive, action which is not directed, committed. The understanding of all this - what is right action, right action, right relationship, the understanding of it brings about intelligence. You understand? Not the intelligence of the intellect but that profound intelligence which is not yours or mine, and that intelligence will dictate what you will do to earn a livelihood. Vous avez compris? You have understood? Without that intelligence your livelihood will be dictated by circumstances. When there is that intelligence you may be a gardener, a cook, or something, it doesn't matter. You see now our minds are trained to accept status, position, and when one has understood all that, in the very understanding of all that is intelligence which will show what is a right livelihood.
Surely education is not merely to give you knowledge, but also to give you the capacity to look at the world objectively, to see what is happening - the wars, the destruction, the violence, the brutality. The function of education is to find out how to live differently, not merely to pass exams, to get a degree, become qualified in certain ways. It is to help you to face the world in a totally different, intelligent way, knowing you have to earn a livelihood, knowing all the responsibilities, the miseries of it all.
There is no such thing as security.
You must find out for yourself what it is you love to do. Don't think in terms of choosing a vocation in order to fit into society, because in that way you will never discover what you love to do. When you love to do something, there is no problem of choice. When you love, and let love do what it will, there is right action, because love never seeks success, it is never caught up in imitation; but if you give your life to something which you don't love, you will never be free. But merely doing whatever you like is not doing what you love to do. To find out what you really love to do requires a great deal of penetration, insight. Don't begin by thinking in terms of earning a livelihood; but if you discover what it is you love to do, then you will have a means of livelihood.
The guru cannot awaken you; all that he can do is to point out what is. Truth is not a thing that can be caught by the mind. The guru can give you words; he can give you an explanation, the symbols of the mind, but the symbol is not the real, and if you are caught in the symbol, you will never find the way. Therefore, that which is important is not the teacher, it is not the symbol, it is not the explanation, but it is you who are seeking truth. To seek rightly is to give attention, not to God, not to truth, because you don't know it, but attention to the problem of your relationship with your wife, your children, your neighbor. When you establish right relationship then you love truth, for truth is not a thing that can be bought, truth does not come into being through self-immolation or through the repetition of mantras. Truth comes into being only when there is self-knowledge. Self-knowledge brings understanding, and when there is understanding, there are no problems.
You always choose a guru who will assure you of what you want; therefore, you are not seeking truth, and therefore the guru is not important. You are actually seeking someone who will satisfy you in your desires.
Freedom of mind comes into being when there is no fear, when the mind has no desire to show off and is not intriguing for position or prestige. Then it has no sense of imitation. And it is important to have such a mind - a mind really free of tradition, which is the habit-forming mechanism of the mind.