Inward Revolution Bringing About Radical Change in the World

conditioning is the past. How can such a mind bring about in itself a total
change? That is what we are going to consider right through these talks.
Now, in listening to a talk of this kind, you are listening not to acquire
knowledge but so that you will observe clearly. That is, there are two movements
in learning. One movement is the accumulative movement as when you study a
language and acquire knowledge. That knowledge is the past, and, according to
that knowledge, you act. That is, you act according to what you have learned, and
what you have learned is the past. That is one way we learn: accumulate
knowledge and act according to that. There is another kind of learning, which is
not accumulating but moving, going along as we learn. We’ll go into it as we go
along.
Is it possible to change through the analytical process, that is, through
introspection, through various forms of critical approach? Is it possible for the
conditioned mind through analysis to change itself and discover a way to bring
about a revolution in the psyche? We are asking if the mind can change through
analysis. Analysis implies an observer, the analyzer, and the thing analyzed.
Please observe it in yourself; don’t listen to the speaker casually, superficially.
Observe it in yourself; that is to share together. We are saying that where there is
analysis, there is the observer—the analyzer—and the thing to be analyzed. In
that there is division. Now, wherever there is division there must be conflict, not
only physically but also psychologically. When there is a division between the
Hindu and the Muslim, there must be conflict. And when there is a division
between the analyzer and the thing analyzed, there must be conflict. The
analyzer, in analyzing the thing he has observed in himself, begins to correct it,
dominate it, suppress it.
Are you following this? It’s not very difficult; it’s very simple if you really
observe in yourself what we are talking about. It becomes extremely difficult if
you treat it as an intellectual affair.
You see, we are used to analysis. All your religious, sociological training and
conditioning is to analyze step by step, to progress slowly. That is your
upbringing, and that, I assure you, will never bring about a change. Analysis is
postponement of action. So, will analysis, which is this dualistic examination by
the analyzer, bring about a deep, fundamental change? And who is the analyzer?
Is the analyzer different from the thing analyzed?
All our life is an action in fragmentation. We are fragmented human beings,
outwardly as well as inwardly. Look at what is happening in the world, and you
will see it: the South against the North, the East against the West. Fragmentation
is going on all the time: the Catholic against the Protestant, the Hindu against the
Muslim, the private life and the public life—in private life you are one thing; in
public life you are another. So we live in fragmentation. Please observe this; you
are not being taught by me. You can see this happening right throughout the
world: the Jew, the Arab, the Sikh; you know all that silly stuff that is going on.
Outwardly this is going on, and inwardly also this is taking place, this
fragmentation, which is the observer and the observed, the analyzer and the thing
he analyzes.