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.
As long as the ‘me’ survives in any form, very subtly or grossly, there must be violence. Has it not been the human cry, for millennia, to find out how to live peacefully, how to have real abundance of love, compassion. That can only come into being when there is the real sense of ‘non-me’, you understand. And we say: ‘Look, to find that out—whether it is from loneliness, or anger, or bitterness—look, without any escape.’ The escape is the naming of it, so do not name it, look at it.
Can you observe without the centre, not naming the thing called fear as it arises? It requires tremendous discipline. One has to be serious, for only those who are vitally serious can live a life that is complete and whole. And that seriousness does not exclude joy, enjoyment; yet as long as there is fear one cannot possibly know what it means to have great joy.
Change in society is of secondary importance; that will come about naturally, inevitably, when you as a human being bring about this change in yourself. One of the strangest things in life is that we are conditioned by the verb 'to be'. For in that there is the past, the present and the future. All religious conditioning is based on the verb 'to be'; on it are based all heaven and hell, all the beliefs, all the saviours, all the excesses. Can a human being live without that verb—which means to live and to have no past, no future?
Unless the mind is absolutely free from fear, every form of action brings about more mischief, more misery, more confusion. The mind must be completely free of the idea of analysis, because it has no meaning. You must see this not because the speaker says so, but by seeing the truth of the whole process of analysis. And the truth will bring understanding; truth is understanding―of the falseness of analysis.
Technologically, man has advanced incredibly, yet he remains as he has been for thousands of years, fighting, greedy, envious, burdened with great sorrow.
To understand oneself needs enormous patience because the self is a very complex process, and if one does not understand oneself, whatever one seeks will have very little significance.
Herramientas 
