danger of it, then you will never touch it. Then the mind is free from the idea of
analysis; therefore, it has already a different quality. It is capable then of looking
in another direction. The old direction, the old tradition, the methods, the
systems, what the gurus offer, what all the books offer is the gradual process,
which is a form of analysis. When you see the truth of it, you are completely out
of it. Therefore your mind has become much sharper, much clearer.
Are you doing this as we go along? Not agreeing with it, but actually doing it,
observing it, being completely attentive to it to find out the truth of it? Truth is
not something far away. It is there; only, you must know how to look. A mind
that is prejudiced, a mind that is burdened with conclusions, with beliefs cannot
possibly see, and one of our great prejudices is the value of the analytical
process. You see this and therefore drop it. Then if you have dropped it, it no
longer captures you; you no longer think in terms of advancement, of
suppression, of resistance, because all that is implied in analysis.
Are we sharing this together? Are we really in communication with each
other? Sharing means that you are not receiving this, but that together we are
doing this, and in that there is great beauty, in that there is great love. But if you
merely sit there and listen to a few ideas, agreeing or disagreeing, we are not in
communion, communication, with each other; we are not sharing together.
Then if analysis is not the way to bring about a radical, psychological
revolution, is there another way? That is, is there another method, another system
by which the conditioning can be put aside totally so that the mind is free? That
is the next question. The mind can never be free as long as there is any kind of
effort. All our life we are used to making effort—“I must be this; I shall be that; I
shall achieve; I shall become”—and in that process there is tremendous effort
involved. Doesn’t effort imply either suppression or adjustment or resistance?
That is, we are slaves to the verb to be. I don’t know if you have noticed it in
yourself—how you think that you will be something, that you will achieve, that
you will be free. The verb to be conditions the mind. That is, the verb to be
implies the past, the present, and the future: I have been, I will be, or I am. Watch
it in yourself, please. That is one of our major conditionings. Now, can the mind
be free of that whole movement—because psychologically, is there a tomorrow?
There is tomorrow by the watch, but is there a tomorrow inwardly,
psychologically—actually, not what thought creates as tomorrow? There is a
tomorrow psychologically, which is “I will be,” when there is the conditioning of
the mind caught in the trap of becoming.
I am afraid that you do not understand all this. I don’t know how to convey it
to you. You know, one of our miseries is that we have stopped thinking,
reasoning. We have been fed by others; we have become secondhand human
beings. That is why it is so difficult to talk freely to somebody. This needs clear
thinking on both our parts, because this is a tremendous problem which we must
resolve.
As long as there is the movement of becoming—“I will be good; I will be
noble; I will become nonviolent; I will achieve,” whatever the gurus promise and
whatever the books say that you will achieve eventually—as long as there is this
conditioning of becoming, there must be conflict. Isn’t that a fact? So, in
michael s
(Michael S)
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