Freedom From the Known
Man has throughout the ages been seeking something beyond himself,
beyond material welfare – something we call truth or reality, a
timeless state – something that cannot be disturbed by circumstances, by
thought or by human corruption.
Man has always asked the question: what is it all about? Has life any
meaning at all? He sees the enormous confusion of life, the
brutalities, the revolt, the wars, the endless divisions of religion,
ideology and nationality, and with a sense of deep abiding frustration
he asks, what is one to do, what is this thing we call living, is there
anything beyond it?
In this constant battle which we call living, we try to set a code of
conduct according to the society in which we are brought up, whether it
be a Communist society or a so-called free society; we accept a
standard of behaviour as part of our tradition or whatever we happen to be.
We look to someone to tell us
what is right or wrong behaviour, what is right or wrong thought, and in
following this pattern our conduct and our thinking become mechanical,
our responses automatic. We can observe this very easily in ourselves.
We Have Been Spoon-Fed by Our Teachers
For centuries we have been spoon-fed by our teachers, by our
authorities, by our books, our saints. We say, `Tell me all about it –
what lies beyond the hills and the mountains and the earth?’ and we are
satisfied with their descriptions, which means that we live on words and
our life is shallow and empty.
We are second-hand people. We have lived
on what we have been told, either guided by our inclinations, our
tendencies, or compelled to accept by circumstances and environment. We
are the result of all kinds of influences and there is nothing new in
us, nothing that we have discovered for ourselves; nothing original,
pristine, clear.
Throughout theological history we have been assured by religious
leaders that if we perform certain rituals, repeat certain prayers or
mantras, conform to certain patterns, suppress our desires, control our
thoughts, sublimate our passions, limit our appetites, we shall, after sufficient torture of the mind and
body, find something beyond this little life. And that is what millions
of so-called religious people have done through the ages, either in
isolation, going off into the desert or into the mountains or a cave or
wandering from village to village with a begging bowl, or, in a group,
joining a monastery, forcing their minds to conform to an established
pattern. But a tortured mind, a broken mind, a mind which wants to
escape from all turmoil, which has denied the outer world and been made
dull through discipline and conformity – such a mind, however long it
seeks, will find only according to its own distortion.
So to discover whether there actually is or is not something beyond
this anxious, guilty, fearful, competitive existence, it seems to me
that one must have a completely different approach altogether. The
traditional approach is from the periphery inwards, and through time,
practice and renunciation, gradually to come upon that inner flower,
that inner beauty and love – in fact to do everything to make oneself
narrow, petty and shoddy; peel off little by little; take time; tomorrow
will do, next life will do – and when at last one comes to the centre
one finds there is nothing there, because one’s mind has been made
incapable, dull and insensitive.
Having observed this process, one asks oneself, is there not a
different approach altogether – that is, is it not possible to explode
from the centre?
The First Step is to Reject the Traditional Approach
The world accepts and follows the traditional approach. The primary
cause of disorder in ourselves is the seeking of reality promised by
another; we mechanically follow somebody who will assure us a
comfortable spiritual life. It is a most extraordinary thing that
although most of us are opposed to political tyranny and dictatorship,
we inwardly accept the authority, the tyranny, of another to twist our
minds and our way of life. A respectable human being cannot possibly come near to that
infinite, immeasurable, reality.
You have now started by denying something absolutely false – the
traditional approach – but if you deny it as a reaction you will have
created another pattern in which you will be trapped; if you tell
yourself intellectually that this denial is a very good idea but do
nothing about it, you cannot go any further.
If you deny it however,
because you understand the stupidity and immaturity of it, if you reject
it with tremendous intelligence, because you are free and not
frightened, you will create a great disturbance in yourself and around
you but you will step out of the trap of respectability. Then you will
find that you are no longer seeking. That is the first thing to learn –
not to seek. When you seek you are really only window-shopping.
The question of whether or not there is truth or reality, or
whatever you like to call it, can never be answered by books, by
priests, philosophers or saviours. Nobody and nothing can answer the
question but you yourself and that is why you must know yourself.
Immaturity lies only in total ignorance of self.
To understand yourself
is the beginning of wisdom.
And what is yourself, the individual you? I think there is a
difference between the human being and the individual. The individual is
a local entity, living in a particular country, belonging to a
particular culture, particular society, particular religion. The human
being is not a local entity. He is everywhere. If the individual merely
acts in a particular corner of the vast field of life, then his action
is totally unrelated to the whole. So one has to bear in mind that we
are talking of the whole not the part, because in the greater the lesser
is, but in the lesser the greater is not. The individual is the little
conditioned, miserable, frustrated entity, satisfied with his little
gods and his little traditions, whereas
a human being is concerned with
the total welfare, the total misery and total confusion of the world.
We human beings are what we have been —
colossally greedy, envious, aggressive, jealous, anxious and despairing,
with occasional flashes of joy and affection. We are a strange mixture
of hate, fear and gentleness; we are both violence and peace. There has
been outward progress from the bullock cart to the jet plane but
psychologically the individual has not changed at all, and the structure
of society throughout the world has been created by individuals. The
outward social structure is the result of the inward psychological
structure of our human relationships, for the individual is the result
of the total experience, knowledge and conduct of man. Each one of us is
the storehouse of all the past. The individual is the human who is all
mankind. The whole history of man is written in ourselves.
Observe What is Taking Place Within and Outside Yourself
Do observe what is actually taking place within yourself and outside
yourself in the competitive culture in which you live with its desire
for power, position, prestige, name, success and all the rest of it –
observe the achievements of which you are so proud, this whole field you
call living in which there is conflict in every form of relationship,
breeding hatred, antagonism, brutality and endless wars. This field,
this life, is all we know, and being unable to understand the enormous
battle of existence we are naturally afraid of it and find escape from
it in all sorts of subtle ways. And we are frightened also of the
unknown – frightened of death, frightened of what lies beyond tomorrow.
So we are afraid of the known and afraid of the unknown. That is our
daily life and in that there is no hope, and therefore every form of
philosophy, every form of theological concept, is merely an escape from
the actual reality of what is.
All outward forms of change brought about by wars, revolutions,
reformations, laws and ideologies have failed completely to change the
basic nature of man and therefore of society. As human beings living in
this monstrously ugly world, let us ask ourselves, can this society,
based on competition, brutality and fear, come to an end? Not as an
intellectual conception, not as a hope, but as an actual fact, so that
the mind is made fresh, new and innocent and can bring about a different
world altogether? It can only happen, I think, if each one of us
recognises the central fact that we, as individuals, as human beings, in
whatever part of the world we happen to live or whatever culture we
happen to belong to,
are totally responsible for the whole state of the
world.
We are each one of us responsible for every war because of the
aggressiveness of our own lives, because of our nationalism, our
selfishness, our gods, our prejudices, our ideals, all of which divide
us. And only when we realize, not intellectually but actually, as
actually as we would recognise that we are hungry or in pain, that you
and I are responsible for all this existing chaos, for all the misery
throughout the entire world because we have contributed to it in our
daily lives and are part of this monstrous society with its wars,
divisions, its ugliness, brutality and greed – only then will we act.
But what can a human being do – what can you and I do – to create a
completely different society? We are asking ourselves a very serious
question. Is there anything to be done at all? What can we do?
Will
somebody tell us? People have told us. The so-called spiritual leaders,
who are supposed to understand these things better than we do, have told
us by trying to twist and mould us into a new pattern, and that hasn’t
led us very far; sophisticated and learned men have told us and that has
led us no further. We have been told that all paths lead to truth – you
have your path and they all meet at the same door – which is,
when you look at it, so obviously absurd.
Truth has no path, and that is
the beauty of truth, it is living. A dead thing has a path to it
because it is static, but when you see that truth is something living,
moving, which has no resting place, which is in no temple, mosque or
church, which no religion, no teacher, no philosopher, nobody can lead
you to – then you will also see that this living thing is what you
actually are – your anger, your brutality, your violence, your despair,
the agony and sorrow you live in. In the understanding of all this is
the truth, and you can understand it only if you know how to look at
those things in your life. And you cannot look through an ideology,
through a screen of words, through hopes and fears.
There is No Guide, Teacher or Authority
So you see that you cannot depend upon anybody. There is no guide, no
teacher, no authority.
There is only you – your relationship with
others and with the world – there is nothing else. When you realize
this, it either brings great despair, from which comes cynicism and
bitterness, or, in facing the fact that you and nobody else is
responsible for the world and for yourself, for what you think, what you
feel, how you act, all self-pity goes. Normally we thrive on blaming
others, which is a form of self-pity.
Can you and I, then, bring about in ourselves without any outside
influence, without any persuasion, without any fear of punishment – can
we bring about in the very essence of our being a total revolution, a
psychological mutation, so that we are no longer brutal, violent,
competitive, anxious, fearful, greedy, envious and all the rest of the
manifestations of our nature which have built up the rotten society in
which we live our daily lives?
It is important to understand from the very beginning that I am not
formulating any philosophy or any theological structure of ideas or
theological concepts. It seems to me that all ideologies are utterly
idiotic. What is important is not a philosophy of life but to observe
what is actually taking place in our daily life, inwardly and outwardly.
If you observe very closely what is taking place and examine it, you
will see that it is based on an intellectual conception, and the
intellect is not the whole field of existence; it is a fragment, and a
fragment, however cleverly put together, however ancient and
traditional, is still a small part of existence whereas we have to deal
with the totality of life. And when we look at what is taking place in
the world we begin to understand that there is no outer and inner
process; there is only one unitary process, it is a whole, total
movement, the inner movement expressing itself as the outer and the
outer reacting again on the inner. To be able to look at this seems to
me all that is needed, because if we know how to look, then the whole
thing becomes very clear, and to look needs no philosophy, no teacher.
Nobody need tell you how to look. You just look.
Can you then, seeing this whole picture, seeing it not verbally but
actually, can you easily, spontaneously, transform yourself? That is the
real issue. Is it possible to bring about a complete revolution in the
psyche?
I wonder what your reaction is to such a question? You may say, `I
don’t want to change’, and most people don’t, especially those who are
fairly secure socially and economically or who hold dogmatic beliefs and
are content to accept themselves and things as they are or in a
slightly modified form.
With those people we are not concerned. Or you
may say more subtly, `Well, it’s too difficult, it’s not for me’, in
which case you will have already blocked yourself, you will have ceased
to enquire and it will be no use going any further. Or else you may say,
`I see the necessity for a fundamental inward change in myself but how
am I to bring it about? Please show me the way, help me towards it.’ If
you say that, then what you are concerned with is not change itself; you
are not really interested in a fundamental revolution: you are merely
searching for a method, a system, to bring about change.
You Won’t Find a System Within These Words
If I were foolish enough to give you a system and if you were foolish
enough to follow it, you would merely be copying, imitating,
conforming, accepting, and when you do that you have set up in yourself
the authority of another and hence there is conflict between you and
that authority. You feel you must do such and such a thing because you
have been told to do it and yet you are incapable of doing it. You have
your own particular inclinations, tendencies and pressures which
conflict with the system you think you ought to follow and therefore
there is a contradiction. So you will lead a double life between the
ideology of the system and the actuality of your daily existence. In
trying to conform to the ideology, you suppress yourself – whereas what
is actually true is not the ideology but what you are. If you try to
study yourself according to another you will always remain a second-hand
human being.
A man who says, `I want to change, tell me how to’, seems very
earnest, very serious, but he is not. He wants an authority whom he
hopes will bring about order in himself. But can authority ever bring
about inward order? Order imposed from without must always breed
disorder.
You may see the truth of this intellectually but can you actually
apply it so that your mind no longer projects any authority, the
authority of a book, a teacher, a wife or husband, a parent, a friend or
of society? Because we have always functioned within the pattern of a
formula, the formula becomes the ideology and the authority; but the
moment you really see that the question, `How can I change?’ sets up a
new authority, you have finished with authority for ever.
First of all, can you reject all authority? If you can it means that
you are no longer afraid. Then what happens? When you reject something
false which you have been carrying about with you for generations, when
you throw off a burden of any kind, what takes place? You have more
energy, haven’t you? You have more capacity, more drive, greater
intensity and vitality. If you do not feel this, then you have not
thrown off the burden, you have not discarded the dead weight of
authority.
Activating Your Life Force Begins Now
But when you have thrown it off and have this energy in which there
is no fear at all — no fear of making a mistake, no fear of doing right
or wrong — then is not that energy itself the mutation? We need a
tremendous amount of energy and we dissipate it through fear but when
there is this energy which comes from throwing off every form of fear,
that energy itself produces the radical inward revolution. You do not
have to do a thing about it.
So you are left with yourself, and that is the actual state for a man
to be who is very serious about all this; and as you are no longer
looking to anybody or anything for help, you are already free to
discover. And when there is freedom, there is energy; and when there is
freedom it can never do anything wrong. Freedom is entirely different
from revolt. There is no such thing as doing right or wrong when there
is freedom. You are free and from that centre you act. And hence there
is no fear, and a mind that has no fear is capable of great love. And
when there is love it can do what it will.
What we are now going to do, therefore, is to learn about ourselves,
not according to me or to some analyst or philosopher – because if we
learn about ourselves according to someone else, we learn about them,
not ourselves – we are going to learn what we actually are.
Having realized that we can depend on no outside authority in
bringing about a total revolution within the structure of our own
psyche, there is the immensely greater difficulty of rejecting our own
inward authority, the authority of our own particular little experiences
and accumulated opinions, knowledge, ideas and ideals. You had an
experience yesterday which taught you something and what it taught you
becomes a new authority – and that authority of yesterday is as
destructive as the authority of a thousand years. To understand
ourselves needs no authority either of yesterday or of a thousand years
because we are living things, always moving, flowing, never resting.
When we look at ourselves with the dead authority of yesterday, we will
fail to understand the living movement and the beauty and quality of
that movement.
To be free of all authority, of your own and that of another, is to
die to everything of yesterday, so that your mind is always fresh,
always young, innocent, full of vigour and passion. It is only in that
state that one learns and observes. And for this a great deal of
awareness is required, actual awareness of what is going on inside
yourself, without correcting it or telling it what it should or should
not be, because the moment you correct it you have established another
authority, a censor.
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