time; they are the residue of time. And time is movement within the space it
creates as it moves. When the mind sees this, when it sees the futility of all
movement as time, all movement ceases. So when the mind denies totally all
movement and, therefore, all time, all thought, all memory, there is absolute
quietness—not relative quietness.
The point therefore is not how to bring about mutation, but to inquire into the
structure of the brain cells. The realization that any movement from the brain
cells gives continuity to time itself, puts an end to all movement. Movement is
always in the past or in the future—movement from the past through the present
to the future. That is all we know, and we want change in this movement: we
want the movement, and yet we want change in this movement. Therefore the
brain cells continue. (pause)
It is amazingly simple. We all want to complicate it. I do not know if you see
this. Any effort to stop movement is contradiction, therefore time, and, therefore,
no change at all. The seekers have all talked of a higher movement—the
hierarchical movement. The question is: Can the mind deny to itself all
movement? You see, as you watch your brain, there is the centre which is
completely quiet and yet listening to everything that is going on—the bus, the
birds. We want to stop the noise outside but keep on with the inner noise. We
want to stop outer movement but carry on with the inner movement. When there
is no movement, there is tremendous focus of energy. So mutation is the
understanding of movement and the ending of movement in the brain cells
themselves.
New Delhi
21 December, 1970