March 21
Life is serious; one has to give one’s mind and one’s heart to it, completely; one cannot play with it. There are so many problems; there is so much confusion in the world; there is the corruption of society and the various religious and political divisions and contradictions. There is great injustice, sorrow and poverty—not only the poverty outside but the poverty inside. Any serious man, fairly intelligent and not just sentimentally emotional, seeing all this, sees the necessity of change. Change is either a complete psychological revolution in the nature of the whole human being, or it is a mere attempt at the reformation of the social structure. The real crisis in the life of man, you and I, is whether such a complete psychological revolution can be brought about, independent of nationality and of all religious division. Seeing this vast fragmentation both inwardly and outwardly, the only issue is that a human being must radically, profoundly, bring about in himself a revolution.
Is it possible to live a life in which the mind is so clear, awake, a light to itself, that it needs no experience? A mind that is caught up in knowledge as a means to freedom does not come to that freedom.
Truth is not ‘what is’, but the understanding of ‘what is’ opens the door to truth. If you do not actually understand ‘what is’, what you are, with your heart, with your mind, with your brain, with your feelings, you cannot understand what truth is.
There are so many frightening things happening in the world; there is so much confusion, violence and brutality. What can one do, as a human being, in a world that is torn apart, in a world where there is so much despair and sorrow? And in oneself there is so much confusion and conflict. What is the relationship of a human being with this corrupt society, where the individual himself is corrupt? What is the way of life in which one can find some kind of peace, some kind of order and yet live in this society which is corrupt, disintegrating? I am sure you must have asked these questions of yourself; and if one has found the right answer, which is extremely difficult, perhaps one can bring about some kind of order in one’s life.
In meditation, one must lay the foundation, the foundation of order, which is righteousness—not respectability, the social morality which is no morality at all, but the order that comes of understanding disorder: quite a different thing. Disorder must exist as long as there is conflict, both outwardly and inwardly. If you have this extraordinary thing going in your life, then it is everything; then you become the teacher, the disciple, the neighbour, the beauty of the cloud—you are all that, and that is love.
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