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K: What we are trying, in all these
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discussions and talks here, is to see
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if we cannot radically bring about
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a transformation of the mind -
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not accept things as they are,
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nor revolt against them.
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Revolt doesn't answer a thing.
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But to understand it, to go into it, to examine it,
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give your heart and your mind, with everything
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that you have, to find out a way of living differently.
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Q: The speaker is Krishnamurti, one of the more original
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and challenging men of our time.
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During the past four decades,
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his writings and talks in Europe, Asia and America have followed
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a singular path, free from factionalism and dogma.
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This talk, Freedom from Fear,
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is the 3rd in a series of 8 programs
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in which Krishnamurti speaks directly to those subjects
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which most profoundly affect the human condition:
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love and death, fear,
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and our discontent. He speaks of the real revolution,
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a radical change in ourselves.
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K: Considering what the world is now, with all the misery, conflict,
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destructive brutality, aggression,
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tremendous advancement in technology, and so on,
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it seems to me, though man has cultivated the external world,
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and has more or less mastered it,
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inwardly he is still as he was:
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a great deal of animal in him,
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he is still brutal, violent, aggressive,
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acquisitive, competitive,
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and he has built a society along these lines.
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And the more one observes
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- and I think almost everyone,
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unless totally blind, deaf and dumb,
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is aware of the extraordinary
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contradictions of human beings.
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And to understand this extraordinary
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complex problem of existence
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one must have tremendous passion,
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which cannot possibly be supplied by the intellect
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or by casual sentiment or emotionalism,
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or the passion aroused by
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committing oneself to a particular course of action,
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or belonging to a particular political or religious group.
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That does give a certain quality of intensity,
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a certain elan,
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a certain drive, but through it all there is the demand
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for gratification, for pleasure.
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And the whole structure of society,
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with its morality, with its gods,
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with its culture, with its entertainment,
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is based on pleasure.
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So I hope that you will so listen to what is being said:
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not hear a lot of words,
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to a lot of ideas, because ideas
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and words are not the fact.
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Ideas and words never bring about
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a radical revolution, a mutation in the mind.
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So I am not dealing with ideas and opinions and judgment.
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What we are concerned with is bringing about
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a radical revolution in the mind.
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And that revolution must take place
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without effort, because all effort has behind it a motive.
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And a revolution with a motive is not a revolution at all.
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A change
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becomes merely a modified continuity when there is a motive.
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But
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a mutation, a radical transformation of the mind
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can only take place
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when there is no motive, and when we begin
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to understand the psychological structure,
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not only of society, which is part of us.
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And to understand it there must be the act of listening -
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not listening to the speaker but listening
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to what is actually taking place in ourselves.
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So it is
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a responsibility how you all listen, because we are taking
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a journey together into the whole psychological structure of man.
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Because in the understanding of that structure
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and the meaning of it
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we can then perhaps bring about a change in society.
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And society, God knows, needs a total change, a total revolution.
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So, as we were saying earlier,
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our whole concept, action and urges
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are based on pleasure.
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And until one understands
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the nature and the structure of pleasure
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there will always be fear,
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fear not only in our relationships with each other
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but fear of all life, the totality of existence.
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So without understanding pleasure
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there can be no freedom from fear.
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And we are not denying pleasure, we are not advocating
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puritanical way of life, a suppression of pleasure
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or a substitution of pleasure,
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or the denial of that thing that we call
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great satisfaction - we are examining it.
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And in examination there must be
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freedom from opinion, otherwise you can't examine.
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Pleasure is an extraordinary thing to understand,
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needs a great deal of attention,
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a swiftness of mind, a subtle perception.
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So one has to understand it,
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and to understand it there must be
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neither withholding nor denying that quality,
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that principle of pleasure.
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And that's very difficult to do because we are so
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heavily conditioned
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to accept and to function
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with the motive of pleasure, with gratification.
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And therefore we are always limiting our total attention.
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We look at life in fragments, and as long as the particular
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fragmentation exists, one cannot possibly see the total.
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If one says:
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I must have a certain pleasure and I'm going
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to hold on to it at any price,
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then we will not comprehend or see
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the total pattern of pleasure.
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And we are concerned with seeing
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the totality of pleasure, what is involved in it:
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the pain, the frustration, the agony,
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the remorse,
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the ache of loneliness
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when all pleasure is denied,
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and naturally escape from all that
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through various forms,
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which again is the continuation of pleasure.
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And the mind that is caught,
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that is conditioned by this principle of pleasure
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cannot, obviously, see what is true,
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cannot think clearly,
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and therefore it has no passion.
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It translates passion as sexual, or
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achieving some fragmentary activity
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and fulfilment in that fragment.
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So where there is no understanding of pleasure
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there is only enthusiasm, sentimentality which evokes
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brutality and callousness, and all the rest of it.
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So what is pleasure?
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Because without understanding pleasure
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there is no love.
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Love is not pleasure,
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love is not desire,
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love is not memory.
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And
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pleasure denies love.
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Therefore it seems to me it is important
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to understand this principle.
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Surely pleasure is desire,
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desire
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which comes into being very naturally
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when you see something
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which gives you a stimulation, a sensation.
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And from that sensation there is desire,
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and the continuation of that desire
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is pleasure,
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and that pleasure is sustained by thought.
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I see something, and
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in that contact with it there is a sensation.
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The sensation is the desire, sustained by thought,
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because thought is the response of memory.
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That memory is based on other experiences of pleasure and pain,
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and thought gives to that desire the sustenance,
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the quality of pursuit, and fulfilment.
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One can see this in oneself very simply.
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If one observes, it's all there in front of you.
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And the quality of observation cannot be taught by another.
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And if you are taught how to observe,
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you cease to observe -
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then you have merely the technique of observation,
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which prevents you from actually seeing yourself.
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For yourself is the whole of mankind,
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with all the aches and the miseries,
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with the solitude and loneliness, despair,
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the utter loneliness of existence, meaninglessness of it all.
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And when you do so observe, it unfolds endlessly,
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which is life itself.
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Then you are not dependent on anybody,
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on any psychologist,
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on any theologian, or any priest, or any dogma.
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Then you are looking
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at this movement of life which is yourself.
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But unfortunately we cannot look with clarity
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because we are driven by this principle of pleasure.
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So to understand pleasure,
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one has to understand the structure of thinking,
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because it's thought that gives continuity to pleasure.
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I've had a pleasure,
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an experience of pleasure yesterday,
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of different kinds, and thought thinks about that pleasure
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and demands its continuity.
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So, memory of that pleasure of yesterday
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is reacting, demanding that it be renewed through thought.
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And
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thought is time.
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Thinking about the past pleasure, past gratification,
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yesterday's delight and enjoyment.
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And that thought demands its continuity now.
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And thought projects the tomorrow's pleasure.
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And thought creates the past, the present and the future,
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which is time.
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I have had that pleasure,
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I am going to have it, and I shall have it.
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This time quality is created by thought,
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bred, put together by thought.
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And thought is time, and it is time that creates fear.
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And
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without probing into this time, pleasure, thought,
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we're always bound by time,
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and therefore time has never a stop.
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It's only when there is an end to time
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there is something totally new.
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Otherwise there's merely a continuity of what has been,
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modified through the present and conditioned by the future.
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For a human being to be free of fear,
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fear about the future, fear about...
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- there are a dozen fears that human beings have,
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conscious or undiscovered fears:
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fears of the neighbour,
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fears of death, fear of being lonely, insecure, uncertain,
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fear of being confused, fear of being stupid
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and trying to become very clever, you know, fear -
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fear is always in relation to something,
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it doesn't exist by itself.
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And to be totally free of fear - not partially, not a fragment
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of that totality of what is considered fear
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- to be totally,
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that is psychologically to be completely free of fear,
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one must understand thought, time and pleasure.
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And this understanding is not intellectual or emotional.
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Understanding can only come when there is total attention,
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when you give your complete attention to pleasure,
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how it comes into being, what is time.
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Time which thought has created
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- I was, I will be, I am.
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I must change this into that.
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This idea of gradual process, this idea of gradual
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psychological evolution of man.
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And that's very gratifying:
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we'll gradually, all of us, become extraordinarily kindly,
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we shall gradually lose all our violence, aggression,
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we'll all be brotherly at one time, much later.
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This gradual concept, which is generally called evolution,
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psychologically,
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seems to me so utterly false.
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We're not offering an opinion; this is a fact.
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Because when you give your attention
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to something completely
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there is no time at all.
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You don't say, 'I will do it tomorrow.'
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In that state of attention
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there is neither yesterday, today or tomorrow,
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therefore time has come to an end.