J Krishnamurti – The Real Revolution – 3. Freedom from fear


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

27 thoughts on “J Krishnamurti – The Real Revolution – 3. Freedom from fear

  • The daily fear of police that minorities live in the USA is real, but it does not stop them, even in a slow and silent genocide that the white man is carrying on against native Americans, African-Americans and Mexican-Americans

  • listening requires effort but if we are not to put in effort towards our own radical revolution of our minds, there is a dilema. cause effort creates motive and motive can not be the reason for revolution or the mutation of the mind. in other words be someone else, abandon all your old ways. no more desire, no more pleasure, no more effort, and all the rest of it. he continues to remind us that there are soo many distractions and hinderances that we need to abandon. empty ourselves of everything essentially. that to me equals death of the mind which is death in itself. we no longer observe cause we become the observed. the observer becomes the what is, which is the emptying of the mind.

  • Happiness is good health and peace of mind in a place of comfort and simple pleasures. Forgetfulness of previous hard times and rememberence of the good along with gratitude completes the picture.
    This is just my opinion-choose your own solutions.
    Respect to j krishnamurti
    ✌🏽

  • How to go beyond thoughts by hearing the speaker transmitting other thoughts? This is my problem now with this great man.
    I admit change must be conducted far from thoughts zone but in the same time all what I can get from this speaker is thoughts.
    Can someone show me another alternative?

  • K would not appreciate us depending upon him, he everlastingly stressed and emphasized NOT to depend upon him or anyone, our own attachments, but to see the entire field of life without him or you, or me. And what if 10 of us also transformed our selves? Find out, this is not taught by another.

  • JKs talks on a wide range of topics about human consciousness and life helps me to look more and more inside of me and cut out the rough edges on character and values. His understanding and insights are unparalleled. Even though he does not use many examples to illustrate the various aspects in his talk, the core elements that he speaks about, if one applies the mind is absolutely brilliant and practical to try out and benefit from.

  • A brilliant man. Krishnamurti's teachings enabled me to invent the DVR, known as TIVO. A whole new generation of humans have been born in the USA. Nearly 70 million births. These kids will change the world and America.

  • Freedom from fear enables a man to stand up to the Holy Roman See, the Rockefeller Investment Group, the Rothschilds and radical Islam and destroy it.

  • Freedom from dogma enables a man to embrace immortality and shed all fear of mortal death. Time becomes insignificant and life becomes incredibly fulfilling.

  • Seriously speaking I have to tell- to receive his words itself is a task and to digest the higher truth than what we know is huge, yet one thing is for sure he has been on the right track of life and he is one of finest intellect mankind has seen!!!

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