Waching daily Jun 18 2017

There are no subtitles

For more infomation >> How to install ACMarket *NO ROOT* *NEW 2017* ANDROID! Free Paid, and Modded apps! - Duration: 2:45.

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How To Create Online Graphics Without Photoshop For Free - Duration: 5:07.

Hey buddy, do you know, you can create awesome graphics without using Photoshop ?. In this

video I will show you how to create beautiful graphics without using Photoshop by using

a website called Snappa.

By graphics I mean post images, websites headers, YouTube thumbnails and cover pages.

No you cannot do image editing with the free account.

Also please watch this video till end, because at the end of the video I will show you an

alternate website which is more popular than this website.

So, let's start.

Now open your favorite internet browser, I am using Google Chrome.

Enter the website address.

This is the first link in the description, so just click on it and you should be at this

page.

In this website, there are two types of accounts, one is free account in which you can download

up to 5 images per month, two is a paid account, in which there are no limits.

Also there are some locked features like using custom fonts or uploading your own background

or even using premium background images.

For this tutorial I am using a free account, If you are really serious about not using

any other image editing tools or want a platform independent website then going for the paid

account is worth it otherwise its okay with a free account.

Now here click on the get started button.

Here fill in your name, email password.

Once everything is done, click on the get started free button.

If everything went well you should be in a page something like this.

On the first section you can enter a custom size to create an image.

As you can see there are also some presets available to you.

Now let's say I want to post an image to Facebook.

I will select the Facebook Post preset.

Now as you can see, some of the templates are blocked in the free account, I will select

the scratch theme, but you can select a free template as there are some of them.

Here you go, the canvas has been loaded, here you can unleash your creativity.

As you can see this is less complicated than Photoshop.

First thing you have to do is select a background.

There are some free royalty free background images already present, select one of those

which you like or suites your purpose.

I will select this one.

Here you can select a background image, or select a pattern.

If you want to go basic then you also have an option to select a solid color.

Now it depends on you, how you want your image to be.

You can add different effects to the background here, you even have an option to add a color

overlay.

After that, head over to the shapes section and add a circle.

Resize the circle to your wanted size.

Position the circle in the center of the image.

Now set the solid color to black.

And set the opacity to 50 percent.

Now let's add a border to the circle, for that duplicate the circle by clicking the

button here and set the fill of the new circle to none.

Set the border type to solid and color to white and also width to 5 pixels.

Now set the opacity to 100 percent.

Here you can add a text or a logo, for this video I will add some text, as it will take

some time, I will come back once done.

I have added some text into the image and there are a large number of fonts, you even

have an option to upload your own fonts, but you should be a pro user.

After that, to save the image, just click on the download button.

Finally select the download option.

Web Optimized JPEG will work for Facebook and will load faster.

High Res PNG will give you a PNG image, which is in full quality.

Also there are Retina Options for PNG and JPG.

I suggest you to download the Web Optimized JPEG, for Facebook use.

Now save the image where ever you want and upload it to Facebook Or for what ever you

have created for.

The Alternative website which I have said to you is the Canva, which has even more options

then this one, but my point was to show you, now its your turn to use these tools for your

advantage.

This video is not sponsored by anybody, it is on my interest I am making videos like

this one.

Please support me on my Patreon.

Please like this video, and subscribe to my channel for more video like this one.

This is Vasanth Developer, signing off.

For more infomation >> How To Create Online Graphics Without Photoshop For Free - Duration: 5:07.

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Learn English Words - BRIGAND - Advanced Vocabulary Lesson With Pictures and Examples - Duration: 0:56.

Brigand

a thief or fugitive

When the brigand climbed through the broken window, he cut his wrist on the glass.

Jake was a brigand who stole from his own family.

Since my boss called me a brigand because my cash register came up short once, I have

felt uneasy about going to work.

The police searched the empty building for the brigand who had escaped from prison.

Before the brigand could make it to his car with the stolen jewels, policemen surrounded

him.

Brigand

a thief or fugitive

Brigand

a thief or fugitive

Brigand

a thief or fugitive

For more infomation >> Learn English Words - BRIGAND - Advanced Vocabulary Lesson With Pictures and Examples - Duration: 0:56.

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J. Krishnamurti - Saanen 1984 - Public Talk 1 - If all time is now, what is action? - Duration: 1:16:23.

What a lovely morning this is, isn't it?

A great silence,

specially very early in the morning,

just as the sun is rising.

All the snow-capped mountains,

the deep valleys, the vague shadows

and the sense of great immensity:

that is beauty.

Beauty is very important in our lives,

not merely the romantic side of it,

the imaginative side,

but the sense of utter silence,

specially when you wake up in the morning,

looking out of the window

when there is no car passing by,

no chattering of people,

and this great immensity

can only be seen or appreciated

when the self is not.

What corrupts our daily life, as well as nature,

and the beauty of the earth,

is our narrow little minds,

our selfishness, our brutality,

violence and all the corruption,

and the wars that human beings are preparing.

All that denies the immensity of life,

the goodness of life,

the goodness of freedom

and the beauty which is not romantic,

that beauty that demands great austerity,

a sense of a brain that is at rest,

not chattering.

This beauty is truth,

this beauty is goodness.

And we search for it all over the earth in different ways,

following various leaders, scriptures

and obeying and disobeying,

pursuing various pleasures

- all that denies surely

the great beauty and the immensity of life.

Why is it

that we have reduced this immensity of life,

which is immense,

why is it that we have made it all so petty,

personal, destructive, utterly meaningless?

I wonder if one asks this question of ourselves,

and one hopes that you will be doing this

during all these talks,

that we are together

going to question everything in our life,

doubt everything in our life.

Doubt is an extraordinarily important thing;

scepticism.

To observe every experience that one has,

doubt that very experience,

doubt that very thought,

doubt that very feeling,

so the brain becomes extraordinarily

cleansed of all our accumulated experiences,

tradition and so on.

This is what we are going to do during all these talks.

This is no personal, or personality cult.

Please understand this.

We all want to cling or worship,

or feel near someone, person.

We are accustomed to that.

And we are saying this is not a personality cult at all.

So please don't build an image about him, the speaker.

The speaker is not very valuable.

What is valuable, what has significance,

is what he is saying.

And to understand what he is saying you must question,

not accept a thing.

Which means you have to observe,

one has to observe one's own reactions,

one's own attitudes, justifications, defences and so on.

Then it is possible for both of us to communicate with each other,

not theoretically,

not in abstraction but actually,

because we are going to take a very long journey together,

no detours at all.

We are going together to watch this whole phenomenon of life,

of which you are.

And also please bear in mind that this is not an entertainment.

Because we are used to being entertained,

it is our habit;

cinema, television, books, novels,

we want to be entertained.

And religions have become that too, a form of entertainment.

So please bear in mind throughout these talks

that this is not in any way entertainment.

The speaker is not trying to help you.

Please bear that in mind very seriously.

Because if he is out to help you then he becomes the leader,

a man who then conducts you, tells you what to do and so on.

So this is not entertainment,

nor an intellectual feast.

Because we must use our intellect,

it is part of our daily life,

it is part of our biological construction.

But those of us rather neglect the intellectual capacity

and treat the whole thing as a kind of romantic, theoretical activity.

So the speaker is not helping you

but we are together, if you will,

think, observe, feel

the whole extraordinary complex phenomenon of daily living.

Please be serious about this,

that the speaker is in no way your guide,

or the abomination of a guru.

That means then you become merely a follower.

And generally the followers destroy

that which is truth.

So we are going together to think,

and that is one of the most difficult things to do

because each one of us has opinions,

very strong opinions, very strong conclusions,

biased, prejudices,

conditioned according to our particular pleasure or experience.

So one becomes isolated

and thinking together becomes almost impossible.

I do not know if you have not noticed this,

even between the wife and husband,

girl- and a boyfriend and so on,

they can never think together,

observe together the same thing, the same reaction,

the same intensity, at the same time,

but there is always this division: 'I think, you think',

'It is my opinion, my judgement' and so on.

So please first see how difficult it is and arduous,

it requires great attention to think together.

Because thinking is very important in our life.

All our action is based on thinking.

And now as each one of us feels separate, individualistic,

with his own gods, with his own experiences,

with his own prejudices and so on,

and thinking together, if we could do that,

it would be a marvellous thing.

If one could put aside,

at least for this hour, put aside our prejudices,

our opinions,

our tendencies,

idiosyncrasies

and observe,

not according to your observation or my observation

but to observe the mountains together,

the beauty, the majesty of those hills,

the splendour of sunshine,

the running waters,

the extraordinary glory of the earth,

together.

And our difficulty is also that we have

- we are caught in words.

You have a certain meaning to words,

or the speaker has a certain meaning to words.

And we use the words to communicate,

which we must.

But also if one can realize

our brain is caught, trapped,

captured in words.

I wonder if one realises that,

how words have become extraordinarily important.

And so it becomes very superficial

when we are constantly using words,

which have become a slogan,

repetitive, mechanical

- I am British, I am French, I am German and so on.

But to go much deeper, beyond and above the words,

requires an extraordinary alertness, not to be trapped by words.

And then only it is possible to think together.

Can we do this this morning?

Actually be aware of one's own prejudices, opinions, dogmas,

our own particular attitudes

and put all those aside for a while at least,

if you can do that.

Then we can think together.

Then we can work together.

And also it is important to realise

that this is not an activity of stimulation.

The speaker is not trying to stimulate you.

He is not acting as a drug

so that you are stimulated for this morning

and let it peter out during the day.

So it is not a stimulation.

It is not a propaganda,

to make you think in a certain way.

He is not propagating any ideal,

any theory, any belief,

because theories, ideals, beliefs, dogmas,

have separated human beings.

There are the totalitarian ideals,

and the ideals of the so-called world of freedom.

They are at war with each other.

And we are also at war with each other,

this perpetual conflict in our life.

If you cannot get on with one person,

either you break away from that person,

divorce,

all those extraordinary divisive processes

that are going on in our daily life.

Please listen to the words and see

if they are true, if they are actual,

if they have any meaning in our daily life,

or these talks and gatherings are something separate,

utterly unconnected with our existence, with our daily conduct.

If this is possible - one hopes it is -

we can then go into very, very complex problems of life.

To approach a complex problem

- because our life is very, very complex,

the society is very complex, relationship is very complex,

our labour, going to the office, all that,

the whole psychological as well as social, outward existence,

is extraordinarily complex.

There is no ready answer.

There is a ready answer if one goes through with it,

sees it clearly right from the beginning.

Our life is complex therefore we must approach it very simply.

That will be our difficulty,

because our brains are very complex,

they have had thousands of experiences,

have accumulated great knowledge,

both biologically, psychologically, externally.

We have great knowledge about almost everything.

I do not know if you have seen lately on the television

the birth of a child, how it is conceived,

all the complexity of the cells and so on.

So our brain is a very complex machine.

To understand that we must approach it very, very simply.

But we have very complex minds - brains.

We are never directly simple.

Simplicity is not merely having one meal

or few clothes, and so on,

that is very complex too.

Simplicity means to have no prejudice,

like and dislike,

no personality entering into it.

To look at the beautiful sky of an evening,

with the sun just over the hills,

the radiance, the extraordinary light and the clarity,

to observe all that requires great simplicity of brain,

not chattering everlastingly.

It requires that sense of silence

to observe the great immensity of a sunset.

So if all this is fairly clear between us,

then we can proceed.

But please this is just the foundation,

the first couple of bricks.

Unless we lay very deep foundations

you cannot go very far.

The first movement matters enormously.

Whether that movement is precise

- which is the brick -

precise, correct, impersonal,

and it becomes impersonal when you are considering the whole of life,

objective, non-romantic and without sentimentality.

And that is what we are doing now, laying the first brick.

Having laid it, if you are willing, if you are pursuing it,

then we must enquire into a very complex problem

which is time.

We are together, I am not - the speaker is not telling you,

but we are together observing it.

To observe is not through the words

but just to look,

to look with y our eyes first,

so the perception is very clear.

That perception is denied

when you have problems;

when you have problems you can't see clearly

- right?

So together be free for this morning at least

to observe the whole content, the significance of time.

Because we live by time

- sunrise, sunset, the evening star, and the morning light,

the dark and lightness.

There is the time of yesterday,

time as tomorrow, time as now.

Time is now as you are sitting there.

So there is time to cover a distance from here to there,

time to learn a language,

time to write a letter,

time to acquire skills,

time to experience.

So we live by time,

both outwardly, externally and inwardly.

Please this is very important to understand

because we are going into something

which both of us must really understand,

not just theoretically,

not in an abstract sense but actually.

Because if we understand the nature of time,

then perhaps there is a possibility of understanding

that which is beyond time. That is much more complex.

Don't jump to that.

First we must understand what is,

what actually is.

And therefore we are enquiring into what is time.

You are enquiring too.

As we said, time to cover a distance from here to your home,

to become an excellent carpenter,

to become a great scientist,

to write a great novel, requires time.

And so on.

And also there is time inwardly:

I will be, I must be,

I must achieve enlightenment - whatever that may mean!

I must reach God, Heaven - you know, all that implies time.

I am this, violent, but give me time and I will be free of violence.

Please see this actual fact in yourself.

The speaker is acting merely as a mirror

in which you can see yourself.

When you see yourself clearly the mirror can be thrown away.

The mirror is not important

but what is important is what you see in the mirror.

The mirror, if it is clear,

without any distortion,

it shows exactly what your face - how you look and so on.

So we are together enquiring into time.

We have described time outside,

by the watch.

We met here exactly at ten thirty,

it was exact when I sat on the platform.

And there is time also inwardly.

One is an apprentice

and gradually one becomes the master,

that takes time.

You are a business clerk in an organisation

and if you are good at it, you become gradually the manager.

That attitude, that way of thinking has spilled, has extended over

into the psychological world

- I am this, I will be that - right?

We are understanding each other?

So there is time outside, by the clock;

time inwardly, time between now and death.

Right?

Now we are going to enquire much more deeply

into the nature of time.

First of all one must use our brains to find out, not just accept.

The intellect's function is to discern,

judge, evaluate,

but if you brush aside

the intellect as being too lopsided

- intellect is part of our structure,

part of our being, as emotions.

But if you merely cling to your emotions

and say intellect doesn't matter,

or if you are merely intellectual

- so we must have the capacity to look at the whole of it

with our brains, with our intellect, with our feelings,

with our nerves and our entire being - right?

If you can do it.

That is why it requires great attention,

watching every movement of thought.

I don't know if you have ever done that.

Watching without trying to distort every thought,

never letting a single thought escape.

That requires attention, watchfulness, great self awareness.

So time there is as the past,

the present and the future.

Right?

Time as the past,

all the accumulated knowledge, experience, all the incidents,

the things that we have done which we regret,

the things we want to do, which is the future,

the things that are being done now - right?

So the present, the now, is the past

- of course -

is the present and also the future - right?

Do we understand each other, this?

Because it is important to understand

in order to communicate what we are going to say still further.

We are saying,

the speaker is saying that all time, all time

is contained in the now.

That is, the past is contained in the now

- that is simple, you can see that.

You are your past

- right?

Your memories, your incidents, your experiences, your failures,

your regrets, your remorse, your guilts,

all the tradition that you have been brought up in,

both the religious and sectarian,

the whole of the past is time. Right?

We are supposed to be on this earth as human beings

forty five thousand years, or more.

Think of the vast accumulated knowledge that we have had.

Forty five thousand years of striving,

conflict, misery, unhappiness, joy, sorrow - right?

All that is the past.

Clear?

All that is now, as you are sitting there, all that is what you are now.

And the now also contains the future.

I will show it to you.

You see, I am showing it to you - I don't -

you understand, you are not meeting it.

Like two friends walking along in a shady lane,

talking about all this.

Two great friends who have known each other for some time.

There is no animosity between them, no defence, no aggression,

two old friends who have known each other for many years,

talked together,

perhaps belong to the same club, same tie,

same way of talking,

they know each other extraordinarily well.

And they are not trying to convince each other of anything,

and they are asking this question:

what is time, what is the now?

The now, one says to the other,

contains all time

because what you are now you will be tomorrow - right?

So tomorrow is now.

Have you understood?

I am prejudiced now,

I like and dislike people,

and tomorrow I will be prejudiced,

I still will like and dislike - right?

So tomorrow, the future is now.

Is this clear?

Have we understood each other?

Please, this is very important to understand this.

Not the speaker is putting an extraordinary,

some kind of exotic, oriental nonsense.

When the Orientals bring something it will be nonsense

but if you can see this point for yourself,

that all time, the past, the present and the future,

is contained now

- right?

I am what I have been,

and what I will be is what I am now.

If I don't change now,

I will be tomorrow exactly what I am - clear?

Are we together in this?

- not verbally, not theoretically but actually -

that we now contain all time,

apart from learning a language, learning a skill

- you understand? -

writing a letter,

that requires time,

to come from one place to another, that requires time,

but psychologically, inwardly, all time is now.

Right?

You see the danger of it?

You see the difficulty of it,

that there is no tomorrow,

there is only now.

That means there is no becoming - right?

There is no psychological evolution at all.

Now this is... you understand?

It is not 'I am going to achieve something'

- that means time.

Do you understand?

Suppose I want to be illuminated - whatever that may mean, quotes!

I want to find truth, all the rest of it.

That means in the future - right? Clear?

The future is now, what I am - right?

If I don't fundamentally change

the future is what I am tomorrow - right?

What I am now tomorrow - clear?

Then from there we can go on

to something very complex.

If we see the truth of this,

that there is no psychological evolution at all.

There is no becoming, there is no what I am

but what I will be.

The future is now

- if I don't radically change now,

I will be exactly tomorrow what I am.

Right?

That means seeing the truth

that there is no psychological becoming.

The psyche, which is the essence of the self,

thinks in terms of becoming - right?

Do you follow all this?

This is not an intellectual feat. This is a simple, obvious fact.

Christianity has one way of expressing it

- resurrection, reaching God,

attaining Heaven,

which is expressed in the Asiatic world differently,

but it is the same movement

- right?

That is, I am this, I will gradually become that.

That is, never to think in terms of graduality - gradualness.

You understand all this?

I need time gradually to learn a skill - right?

I need many years to learn to dance well in a ballet,

from childhood I must begin.

To play the violin I must begin when I am very young,

if I have got the talent, if I have got the passion behind it.

And also I feel the same movement is carried over

into the psychological area,

I must one day reach. Right?

That is why you belong to various groups, various gurus,

you put on various dresses,

robes to be different, because you want to achieve something.

So if you see the truth, the absolute truth

that all time is contained in the now,

to realise the depth of it is rather frightening.

When you say, 'I hope to see you tomorrow',

'I love you tomorrow'

- you understand?

So either that love is now in its entirety

or not at all.

If this is very clear,

the absolute clarity of it,

that the psyche has no future

- you understand? -

that you have no future.

That is because what you are now you will be,

unless fundamental mutation

- which is a biological word but a good word to use -

unless there is fundamental mutation now,

you will be what you are tomorrow.

So, realising that as an actuality,

not a theory, not a supposition,

not some ideal, all that nonsense,

but fact,

then we must begin to enquire

into what is action?

Into what is relationship?

Into what is change?

Right?

Change, action and relationship

- right?

If I understand, if that truth that all time is now,

then what is my action,

what is then action?

Please enquire, don't go to sleep.

Sorry. Forgive me.

If the speaker is emphatic please it is not that he is aggressive.

The speaker feels very strongly about these matters.

Humanity is destroying itself - right?

All over the world terrible things are happening.

They are preparing all kinds of horrors,

the scientists throughout the world.

Gas warfare, germ warfare,

these terrible missiles,

atom bombs, neutron bombs.

We were at one of the centres where they are preparing all these

- top scientists.

We casually go on every day of our life

not paying any attention to all that.

When you are aware of all the things happening in the world,

which is you, round you,

you feel utterly responsible,

not for yourself, for this whole humanity,

not just for Switzerland.

I know this means nothing to most of us

because we just want to go on

with our old traditions, our old habits,

our old defensive mechanisms and so on.

So when we realise all time is now,

what a marvellous truth,

then what is action?

What is our present action?

We must begin with the actual to find out what real action is,

which has no future.

You understand what I am saying?

What is our present action?

Action, the doing?

It is either based on memory, the past - right?

Memory which has been accumulated

through various experiments, experiences,

so the past dictates action. Right?

Are you following? Please come on.

Or the future dictates the action,

the ideal, the theoretical concept of the communists,

dialecticism, you know all that.

So action is according to the past memories,

past remembrances, past hates, past dislikes,

past prejudices, past personal attitudes,

that is all the past.

According to that past there is action - right?

Whether in the scientific world, or in the psychological world.

Action there is invention - right?

Do you understand?

Are we together in all this, or am I going off by myself?

There is a collection of top scientists in a certain place,

Los Alamos in New Mexico in America,

they invited the speaker to talk to them.

There were seven hundred top scientists of America

creating all the things for war.

They asked: what is creation in science?

You understand?

What is creation in science?

I said there is no creation in science,

there is only invention.

We will go into that apart.

What the speaker wants to explain is

that the past is so formidable, so strong

that guides, controls, shapes our action - right?

Or you have a future ideal,

future theories,

and act according to those theories

as approximatingly as possible - right?

Past memories and the future theories,

ideals, concepts, dogmas, faith.

So action is based on these two principles

- right? Clear? Of course, this is simple.

But when one realises all action is now,

there is no future action - you understand?

Because the future is now.

I must go over it.

If that is not clear

that all time is now, contained in the now - right?

You agreed two minutes ago,

at least you shook your heads, some of you,

indicating that you were following, you saw the fact of it.

Now if there is no future,

because the future is now and the past is now,

then what is action?

We said action as we know it now

is based on the past - memories, regrets,

guilt, experience, which is all knowledge,

or the future, the ideal, the concepts - right?

Theories, faiths, you act according to that.

So you are acting according to the past or to the future.

But the past and the future are now - right?

So what is action?

You understand my question?

Please do - don't give up.

What is action when all time is now?

What is your answer?

What is your deep truthful answer?

When the brain - listen to it -

when the brain is conditioned to act

according to the past, or to the future,

and when the truth is all time is now,

therefore there is no future, but now.

The future is contained in the now,

and the past is contained in the now.

You understand all this?

So what is action?

I can tell you, but, you see, you are waiting for me to tell you.

Too bad, you are not really going into it.

You are waiting for somebody to explain all this.

Suppose there was nobody to explain to you,

what will you do?

You have seen the truth of something

- the truth that all time, the past, the future, is in the now.

You see it.

And you meet a man who says, 'Look, what is action?',

and leaves you.

And you have to find out

because when once you have seen the truth that all time is now,

that truth will never leave you.

You understand?

It is like a thorn, like an arrow in your body

that will not be extracted, pulled out.

So you have to answer it.

And you won't answer it because you are incapable of answering it,

because our brain is conditioned to the past action,

action according to the past, or according to the future.

So one has to tackle that problem first:

whether the brain can be free from the past.

Careful now.

I need memory to function in the world - right?

To go to my office, to work in the laboratory

or in a factory, or some skill,

I need a great deal of time, a great deal of knowledge.

There, there is a becoming there - right?

I don't know but I will know.

That same movement, same - it is extended,

that same thought is extended into the psychological world.

I am this, I will be that - right?

Now you perhaps have seen for yourself very clearly

the truth that all time is now.

And the speaker says, find out what is action.

Right?

Your action has been according to the past memories, past training,

past experience, which has conditioned the brain,

and also conditioned the brain to the future idea, ideal, concept,

I must be, and so on.

Can the brain be free of these two? You understand?

Are you following all this?

You understand my question, sirs? (Yes).

Can the brain, which has been conditioned

to act according to past memories,

or thought has projected a concept, an ideal, a theory,

according to which you are acting.

The brain is conditioned that way.

Can the brain be free of that,

otherwise you will never find out what action now is

- you understand?

I can - somebody can explain but it won't be -

the depth of your own understanding.

Clear?

I'll explain it. I'll go into it.

This will be a verbal explanation, naturally.

It won't be something you yourself have discovered,

and therefore truth and therefore live according to it.

We have to enquire into what is perception,

seeing, perceiving.

One perceives the fact actually that all time is now.

That is a fact.

Irrevocable fact.

No other clever man comes along and says,

'It is not like that'.

If what you have discovered is truth,

then you can meet any challenge.

You won't be bowled over.

Questioner: I don't know the answer but I can feel...

K: Listen, madam, you can ask your question,

write it down and we will answer it, not now.

I hope you don't mind.

What is action,

which is totally independent of the past and the future?

Right? What is action

which is not dependent on the past or the future - right?

Is there an action

which is so complete now,

not fragmented - you understand?

That is my action - human action is based on the past or the future,

therefore it is fragmented - right?

It is broken up.

So we are asking: is there an action

which is totally free of fragmentation?

I don't know if you see the beauty of the question itself?

Therefore there is

- the speaker says there is such an action.

And that action is to see -

the seeing is the doing.

There is no interval of time between the seeing, perceiving,

understanding and the doing.

The understanding, perceiving, the seeing, is action itself.

Say, for instance -

I am working so hard, come on!

One perceives very clearly,

objectively, without any bias,

that all organised religions throughout the world,

all of them are based on superstition,

faith, belief, tradition.

Obviously.

With their various forms of rituals, dresses,

fancy dresses and so on and so on.

You see that is put together by thought,

whether the ancient thought or present thought,

it is put together by thought. Right?

Therefore as thought being limited it must be limited.

Because thought - I will briefly explain it to you -

thought is the outcome of memory.

Memory is part of knowledge.

Knowledge is the outcome of experience - right?

There is no complete knowledge.

In the scientific world they are adding knowledge - right?

- bit by bit, by bit.

A thousand people, or a hundred thousand people

are adding to it day after day, day after day - right?

Therefore the more is limited. Right?

So experience is limited.

The experience of a man who says, 'I have reached God' is limited.

Right?

So knowledge, whether now or in the future, is limited.

Therefore thought is limited

- right?

So anything that thought has put together

both externally or inwardly is limited - right?

So action based on thought is limited.

Get it?

Hear it for the first time for god's sake.

All action, if it is based on thought,

will always be limited.

Therefore that which is limited

must invariably create conflict.

If I am thinking about myself all day long,

as most people do,

it is a very small affair - right?

I must practise, I must meditate,

I must not do this, I must not do that - you follow?

I must seek, I must have no conflict, I must meditate.

It is all very self-centred activity

and therefore it is very limited - right?

So thought is limited.

Is there an action

which is not based on thought?

Thought is the past

- all the memories, all the tradition, all that.

And thought also has projected the future,

the ideal, the communist theories

- it is still limited.

So if we are acting according to the past or to the future,

it is still limited - right?

Therefore breeding enormous conflict and confusion, obviously.

So is there an action

which is not based on the past or the future,

because all time is now?

Is there an action which is so complete now?

You understand?

Which means,

seeing something clearly is to act instantly.

I see very clearly, the speaker sees very clearly

to belong to any organisation,

specially spiritual organisations,

is utterly detrimental, limited,

therefore don't belong to anything.

Yes, sirs.

Because to belong to something gives us security.

We want to feel safe.

The guru knows, I don't, therefore I will follow him,

it is a form of self-deception, insecurity.

Right?

So one perceives that, and instant action.

The whole thing,

you are free of the whole so-called spiritual leadership.

That requires - you understand? -

it is not strength - mere perception of seeing 'what is'.

It is a quarter to twelve.

An hour and a quarter.

I hope you aren't tired.

We will continue on Tuesday morning.

Please if one may remind you, one must -

life is a complex,

you can't take parts of it and say, 'I understand' and go away,

it requires the whole of it, not just part of it.

We are only just beginning - a very small part of it.

We are going to talk about fear, relationship, meditation, sorrow,

the whole complex problem of our daily living.

If you read a book, you don't read the first chapter,

you must go through to the very end of it.

Not we are inviting you to come to all the meetings,

I don't care -

the speaker doesn't care if you come or don't come,

but what is important is,

if you begin, go to the very end of it,

don't stop in the middle of it. Right?

Put all your energy into it.

May I get up now?

For more infomation >> J. Krishnamurti - Saanen 1984 - Public Talk 1 - If all time is now, what is action? - Duration: 1:16:23.

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My almost organic vegetable garden and some tips for growing your own food ... - Duration: 16:58.

welcome back to the gardener rebel channel and today karen has sent me on a

mission to come down and get some tomatoes for this weekend she's kinda

want to fry some up but I've already noticed that we've got some of them that

actually are starting to turn red as many people know fried green tomatoes are

pretty much a staple during the summertime down here in the south and we

enjoy them every now and then at the house it's not a big thing for us to

have you a couple dozen a month just to fry up and that's one of the

things I missed during the winter months is being able to come down here in my

own yard and get exactly what I want but right now let me just find a couple

decent sized Tomatoes

now

while I look for my tomatoes due to the excessive growth of mine which as you

can tell you're already reaching close to six and a half foot tall

and that is after they've been woven through the trellis that we have set up for them to

grow on I believe I will take this one alright so we've got three nice Tomatoes

just for supper but let me show you something real quick

on why I don't prune my tomato plants because I really enjoy something that

they put out later on in a year so hang with me just one second

let me drop these in my little bucket and I'll be right back .

I'm down here with you now so I want to direct your attention to these two stems right here

actually there's three there's one at the ground level four one right there

we've got one two three four five now a lot of people on YouTube that do garden

channels and again I'm not saying they're wrong it's just their way of

doing it would have simply cut all these off at

an early stage which they think in their opinion would give the tomatoes more

growth bigger fuller Tomatoes I've never had an issue with this before as you can

tell I have not pruned these at all any vines that have been knocked off or

branches or suckers as some people call them which they're not really suckers

was knocked off or broke during the flood now the one reason I do not cut

mine off during the late season I can a lot of peppers jalapeno rooster tails

Tabasco peppers ghost peppers things of that nature so what I tend to do now

this is remember what you would normally be instructed to cut off if you were

going through suckers a tomato plant I had to get that out right but I'm going

to bring you over here and I'm going to show you one reason why I don't do it

all right you see these little guys right here wipe my hands off these are

tomatoes that is coming off that branch that starts right there and it

goes down it goes down it goes down that's it curving up and it goes right

to the stem that is some tomatoes that you would have pruned off if you were

pruning your Tomatoes at a young stage an early stage of their development and

there's another tomato that you would have pruned out and there's more blooms

and there's more blooms okay now I still got blooms up at the top and I've still

got young tomatoes developing and that's fine me and Karen do not eat large

quantities and tomatoes through the summer time we do however put some up

and salsa and can tomatoes things like that but with these guys the reason I

don't pull them off is because late in the season you're going to have a lot of

tomatoes start coming on it's going to be this size

they're perfect for pickling you use them you can pick one with okra and

peppers and make a combination out of it hot peppers okra and these little green

tomatoes and people absolutely love them the tomatoes hold a lot of flavor a lot

of hotness a lot it's a different kind of taste to them but they are

excellent now so you lock it up now just because I don't sucker my tomatoes

doesn't mean I do not have a pretty good yield from year to year now see this

right here water damage that's how high the flood

got up on us

so we're doing pretty good in the tomato Department you've got some rather large

luscious green tomatoes and this is the Christmas present I'm waiting to pick

right there one reason why do you know it's prune my plants is I like to

get everything I can out of that plant to use throughout the summer months. a snake

piled up in here these were supposed to be the spacesaver cucumbers and I do not

believe that is what I got planted so either I messed up with my seeds or

maybe they were missed packaged at the seed store I'm not going to complain

though these are great cucumbers if I'm not mistaken these are probably the

straight eight little short and stubby but I think a lot of us got to do with

the water that we've had run through here this week or the week before but

I'm one for handful every few cumber this size and larger oh because I'm

simply loaded up with blooms and these things grow so rapidly that sometimes

it's actually hard to keep them all picked off

and some of them have water damage they may not grow any larger so we're going

to get them out cut them up mix them with some Tomatoes add a little bit of

salt and pepper throw them into the refrigerator and this will be a great

snack for us and even time

you know what makes it so bad I still got all these

other cucumbers to go through them where we got half a bucketful

we still got all

this you've got to go through I've got to check and see what we've got growing

in there

you've got to be really careful when you're growing a garden in this

type of area and these leaves are as abundant as they are and especially

since this flood debris is washed up against the vines and it's made kind of

like a haven for ticks for snakes and trust me if I pull a snake out of this

right here which would more than likely be a copperhead I'll never have to

fertilize down here again or on the other side and it's pretty safe to say

that my drawers would be ruined because I would crap myself to death

right now the bad thing about this right here is issues like this now I'll take

you home I'll cut it but normally when you've got a cucumber this size it's

going to have kind of a bitter taste to it

this was tucked up under the leaves because once that flood push these vines

up here I pretty much lost my trellis system and I'm not going to complain

they're still here we're still going to get plenty of cucumbers for the season

it's going to be great okay now we're down here's the Scallop squash if you

remember I put this Scallop squash out just to kind of test the soil to see how

well this squash was going to adapt to this area excuse me

we had a Scallop squash zucchini squash or zucchini zucchini squash squash one Hill

this is plenty for us I mean we've got another Hill down there and that's fine

I can give that away to other people but you know this thing it looked

horrible after the flood came through and I'm really glad that it picked up

like it did and the reason I say it's picked up is because it has given me

just the right amount of squash for us to eat on

like looking for Easter Eggs

perfect perfect size

forgive me I've had so many knee surgeries I can't stoop over that long to

me whenever you're done a new spot for a garden or you're trying something for

the first time I would go as limited as I could on any kind of additives to my

soil or to my plants the reason I say this is because a lot of times people

jump to the conclusion that their dirt is not any good and it could be some bad

plants I have seen that I've seen bad seeds I've seen complete packages seeds

that we purchased from online stores that would never germinate and I don't

know if it may have been old seeds or things of that nature

but for some reason sometimes you get seed that just will not germinate and will

not grow and a lot of times you have plants that are transplanted too early

they go through a shock and it stunts on or you may have put some kind of natural

fertilizer on your garden that it didn't need and that could affect its growth in

this area right here we really didn't do that much to this garden spot very

little did we do as far as adding things to the soil because I wanted to see how

the soil would grow naturally and that's really the only way you're going to find

out yes I've got spots on my tomatoes yes I've got spots on my cucumbers yes

it goes on and on and on well it's still producing what I needed to produce. you

know this is after this thing has been under water for I don't know

how for how long but I know that there was at least three and a half foot of

water running through this thing and I'm happy with my results now next year if

the weather is in our favor this spot should be booming

hear the deer? (Shouts )Hey !

they always walk around the electric fence you can hear

what we call blowing

(whispers) it right behind the brush

I don't know if you hear that or not it sounds like somebody's is wheezing.

but any how lets get back

this aint The Wild Kingdom but find out what your soil can do

naturally before you start adding all these organic chemicals or things of

that nature it doesn't hurt to throw a little bit of fertilizer on there like a

compound like triple 10 or triple 13 something of that nature a small amount and

I'm talking very small amount similar to what I use and you will actually get a

result of what your ground can do and if it doesn't do what you think it should

be doing which it won't no ground is going to perform the way any gardener

wants it to you can go ahead and buy the additives that you want and put in there

however before you go all totally gung-ho on it let me just offer a

suggestion please don't go and give 50 dollars for five pounds of some kind of

stuff that promises to grow like you know some professional gardener a lot of

times that stuff is pretty much basic potting soil with some additives mixed

in there and it's really going to do your gardening any good because eventually

whatever dirt you put in there it's going to be absorbed by the ground

around it and it's going to feed your plant but next year you're going to have

to continue adding this to get the same results you have to gear before and it's

not cost-effective when you can go buy a bag of fertilizer for thirteen to

fourteen dollars triple ten triple 13 you can mix that in with a little bit of

your dirt place that around your plants and you're good to go

I mean it's not that big of a deal but that's just a little bit of information

that I use for myself as far as planting new soil.

so let's go here and take a look at what we got today out of the garden all right

today's harvest included zucchini squash cucumbers some little cucumbers some

more squash

And More Squash

some more zucchini

three beautiful green tomato to fry

and more cucumbers not bad for what this garden has went through this year it's not bad

and I'll take it well I guess that's going to wrap it up for this video we're

going to go up to the house and relax for the rest this evening tomorrow is a

new day and we may get down here and you know I may get a wild hair tomorrow and

plant something I don't know just have to see what the day brings

so the garden rebel I'm out of here y'all have a great day

For more infomation >> My almost organic vegetable garden and some tips for growing your own food ... - Duration: 16:58.

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Do you miss me Middle Earth . Live Original Song , By Darren Burch - Duration: 3:51.

For more infomation >> Do you miss me Middle Earth . Live Original Song , By Darren Burch - Duration: 3:51.

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Nikola Danaylov / a.k.a "Socrates" Interview - Part 2/2 - Duration: 35:10.

For more infomation >> Nikola Danaylov / a.k.a "Socrates" Interview - Part 2/2 - Duration: 35:10.

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VIOlife 2pack Portable Chargers with Personal Fans - Duration: 9:51.

For more infomation >> VIOlife 2pack Portable Chargers with Personal Fans - Duration: 9:51.

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J. Krishnamurti – Saanen 1984 - Public Q&A 3 - Duration: 1:23:45.

This is the last meeting here.

We have been handed over many, many questions,

and some of them we are going to answer this morning.

But before we go into that,

how can one live in this world, in the modern world,

which is becoming more and more complex and dangerous,

how can one live totally honestly?

What is honesty?

Not honesty as some preconception, to some ideological concept,

or to some fanciful, imaginative, romantic, sentimental perception,

but rather not to have any illusions.

No illusions whatsoever.

The word 'illusion'

- we looked it up carefully in the dictionary -

comes from the word, root word 'ludere', to play.

We play with illusions,

which have nothing whatsoever to do with our daily life.

Perhaps the more imaginative one is, the more romantic and so on,

and cannot possibly face this modern world,

which is fairly corrupt,

and if one can use the word 'immoral',

where money and power play an immense part,

how can one live now, every day, with total honesty?

One wonders if each one of us has asked this question:

to live totally an honest true life.

To go into that a little bit,

there are many q questions before you can...

what is integrity?

Integrity is related to honesty.

Integrity is the quality of a brain or one's existence

which is whole, holistic, not fragmented.

Our lives are fragmented.

(There are two young people in front of me, rather serious.)

Integrity,

not something that one has conceived to be true,

conceived, thought out to be true and live according to that.

That is a form of a way of living which is fragmented

because thought has invented a concept, an ideal,

something according to which one lives,

which then brings about fragmentation.

One conceives something to be true, logical, sane,

conceives the idea,

and tries to live up to that - right?

That naturally brings fragmentation, a break.

You have conceived something to be true, imagined, experienced,

and one tries to live according to that,

which has nothing to do with actual fact.

And so there is always this fragment,

fragmentation going on in our lives.

And that partly brings about dishonesty.

The idealist is really quite a dishonest man.

Forgive me for saying this.

Because he is living according to a preconceived way of life.

'I must live according to that pattern',

which is nothing to do with daily life

and so there is conflict.

That breeds hypocrisy.

So is it possible to live in this world

with total honesty, integrity,

a sense of doing the right inwardly, not externally but first inwardly,

to see that one's behaviour, one's conduct, one's way of thinking

is completely free of illusions,

not dependent on some fanciful concept

or on persons and so on.

That requires tremendous integrity.

So that one never says anything that is not true to yourself.

What is true to oneself is rather difficult too

because one may say,

'It is my opinion and that is true'.

And if one lives according to one's opinions

and therefore come into conflict with other people

who have also strong opinions,

there is a battle going on - right? These are all daily facts.

And is it possible to have such clarity,

to see things exactly as they are,

not according to one's wishes

and desires and all the rest of that business,

but to have such a clear, logical, sane brain,

that is not persuaded by personal desires, motives and dependence?

And it demands - we should also go into very briefly,

which we talked about the other day - time.

May we go into it a little bit?

We are friends now after ten days, no, three weeks,

we are friends now

so we can talk together quite easily, casually,

and with great sense of humour, and a sense of friendship,

so that we can both of us look at things together.

As we were saying the other day,

time is the past,

all the memories that one has accumulated,

all the experiences and so on, which is the background.

That background is operating now, as you sit there.

We are sitting there here,

and when you listen to the words

you translate those words into a certain meaning,

and that meaning depends on your past knowledge and so on.

So the present contains the past.

There is no question about that. That is sane.

And also the future, the tomorrow, is contained in the now.

Which is the future is part of the past - right?

Together? Are we together?

The past, modified in the present,

proceeds tomorrow, which is the future.

So tomorrow is now.

I am, one is angry for whatever reasons;

if that anger is not understood, put an end to,

I will be angry tomorrow again.

Or perhaps not tomorrow, next week.

So the future contains in the now - right?

Is this clear?

So the now contains all time.

Right?

Are we together in this a little bit?

The future, the past and the present is now.

And the now is both time and thought

- right?

Thought, which is memory stored up as knowledge and so on,

which is the past, knowledge is always the past,

and that past passes through the present

- incidents, pressures -

modifies itself and goes on.

So the past is the future and the future is now - right?

And can one understand this whole process, this movement?

It is a movement, isn't it?

From the past, through the present to the future

is a constant movement, a cycle.

And that cycle is our life.

And can one remain

- please, we were thinking about it early this morning,

looking at it -

can one remain in the now, which is all time,

without any movement?

You understand? Movement is time - right?

To go from here there, or to learn a language, it requires time.

Any movement in any direction, horizontal, vertical or symmetrical,

is time, any movement.

And to have this sense of living

totally in the now, without any movement,

either of thought or of action.

You understand all this?

To see that time, thought is contained in the now,

and that any movement away from it

is caught again in time and thought. I don't know if you follow all this.

So integrity, honesty,

and a sense of wholeness is a quality of brain

in which there is no movement

except the brain has its own rhythm.

This is all Greek probably.

This is very serious this

because we are always acting,

going round and round in circles.

We never break the circle.

And this constantly going round and round

not only makes the brain quite dull

but also it breeds a mechanical way of life.

And a mechanical way of life is not honest,

it is repetitive.

So to find out what is the deep abiding, unshakeable honesty,

which is integrity, a wholeness,

is to discover a state of brain

in which there is no movement at all.

This, of course, is part of meditation,

which we have talked about, which we won't go into this morning.

And that non-movement has its own action in life,

because to us action is doing something,

achieving something,

fulfilling something, in something,

which is a movement from the centre to the periphery.

I don't know if you follow all this.

And that is what we are used to.

And where there is no movement

there is a wholeness,

and from that wholeness there is action

which can never bring about conflict. Right?

I don't know if you understand all this.

I wish you would.

Not that I am helping you,

which would be terrible,

but if we could work together, see this thing,

it will radically bring about fundamental change.

For the brain has become so conditioned,

so small,

it has lost its infinite capacity

because the brain has infinite capacity.

Look what the technological world are doing,

what extraordinary capacity has gone into it

- computers, submarines, aeroplanes -

you know, extraordinary things they are doing.

And as the brain has that tremendous capacity in one direction,

the brain is not exercising itself in another direction,

which is inwardly. You understand?

And when both externally and inwardly,

both of them operating together - there is something tremendous.

Let's go on.

How can one come to this tent without a motive,

a desire to come here, to listen to you,

I must have a motive to come here.

How does one live without motives?

Why do we want to be without motives?

Who told us that we mustn't have motives?

If you have heard the speaker say, motives are very destructive,

then you are merely repeating what he has said.

But if we could together find out what is motive,

what is the significance of motives,

why we have motives,

not say we mustn't have it.

But if you discover its meaning,

then we can have them or not have them.

But if you say

that the speaker has said one mustn't have motives,

and therefore how am I to live without motives,

that is a wrong question altogether.

So let's find out together what is a motive,

why we have motives.

Why? We are not saying we must not have them:

we are saying why do we have them?

The meaning of that word 'motive' means motion, to move.

That is to make us move.

One comes to this tent with a motive, obviously.

That is, the motive is to listen to somebody.

And so you come.

But you have never questioned what is your motive,

why you have that motive,

why you have that desire.

And if you are not clear about desire and motive,

then you have to enquire what is my intention in coming here.

Either to be helped - we all want to be helped,

it is all our pain, anxiety, misery,

all the terrible things we live with.

And unless we go into it rather deeply,

together, I am not...

together,

then you will have all the time motives.

A motive is a direction - right?

I have a motive to come here,

my motive is to... for various reasons.

Which is what? I have already set the brain...

the brain has set a direction - right?

To understand this man, or to say, 'Oh, he is a stupid man,

he doesn't know what he is talking about'.

To criticise, to accept, to obey, to contradict

- all that is occupying your mind, the brain,

therefore you are not listening.

Right?

Listening is an art, as we talked about it the other day.

To listen to somebody with all your being,

not to interpret what he says.

But if you listen, that is the greatest miracle.

Whereas if you have a motive, you can't listen - right?

Simple as that.

And if one has a desire, which is part of the motive,

why are we slave to desire?

You see, we don't enquire.

We accept I have a desire to come here.

We don't say, 'Why have I desire? What is desire?' - you understand?

Drive, push, enquire, doubt.

What is desire?

We talked about it the other day. We will go into it briefly.

Desire is born out of sensation.

Right?

I want to come to this tent

because I will meet my friends, I haven't seen them for a year.

It is a good opportunity for me to meet them,

and I would also listen to K

and also mountains, scenery, I will have a good time.

And the talks will be thrown in!

That is part of our desire.

Desire is, is it not...

no, I won't tell you.

What is desire?

Not that we are saying that we shouldn't have desire,

or suppress desire, or encourage desire,

desire to fulfil,

desire to become something, outwardly and inwardly.

So desire, what is desire?

To go into that one must ask: what is sensation?

Right?

How does sensation arise?

Right?

Through seeing something - a beautiful chalet,

nice bathrooms and all the rest of it -

and a lovely view,

the view, the chalet brings...

seeing it brings a sensation - right?

That's natural.

And also then thought says, 'I wish I owned that chalet'- right?

Which is what?

Thought giving shape to sensation.

Thought giving an image of yourself in that house.

Clear? Right?

At that moment when thought brings the image of you in that house,

at that second desire is born. Right? Clear?

Are we... - right?

So desire is given shape...

no, sensation, thought gives sensation to desire.

Thought creating the image,

you in the car, you owning that picture,

or seeing a beautiful man, woman and so on,

then thought creates the image out of that sensation,

at that second desire moves, is born.

This is quite simple if you see this.

It doesn't require tremendous brains.

And then the question is:

can sensation and thought with its image of sensation

be kept apart for a while? You understand?

Not immediately take shape.

You have understood?

There is a chalet the other day I saw, one saw, at Gstaad,

very nice, beautiful, oval, modernised inside

and everything as it should be.

You looked at it.

You live in a flat in one of the big cities

and you say, 'My God, I wish I had that chalet',

I am not wishing personally, but one wishes.

And desire then works to achieve that chalet, buy that chalet,

or becomes envious,

you know all the process that goes on - right?

Now the seeing that chalet is a sensation - right?

Seeing the good taps, the bath tub, the showers,

the dining room, you know, the whole modern kitchen,

and you don't have to wash dishes,

you put it - you know, all that goes on.

Then thought comes and says, 'I wish I could live there'.

'Or rent it out,

I can get a lot more money, specially in the winter!'

All that is instantaneous - you understand?

There is no interval between sensation

and thought giving shape to that sensation - right?

Now is it possible to keep them apart for a while?

You understand?

That requires great attention

- to see sensation

and thought immediately taking, giving a shape to it.

And to watch thought, the quickness of thought,

and to slow down that thought. You understand?

So that the slowing down and the sensation,

if one watches it carefully,

desire has it place - right? Well, I have gone into it.

Now we have motives.

Motives to get rich, motives to be happy,

motives to fulfil, desire to have one's roots,

to identify oneself with something.

This is the everyday business of one's life.

And the motive is always changing.

Therefore motive gives shape to our life - right?

Desire. Desire, motive and so on.

So the past - see it -

so the past is giving shape to our life - right?

The motive is the past.

You understand?

So the past, which is the motive, which is giving a direction,

is giving the mould of our life.

Right? Therefore we are the past.

Clear? Of course.

The past is memory - right?

Which is tradition, all the rest of it.

So we are the past. We are memories.

A whole series of memories, a bundle of memories,

and that is the self, the ego,

conscious and the other thing is unconscious.

There is no unconscious, there is only total consciousness,

not breaking it up, as unconscious and conscious. I won't go into that.

So to break this cycle is to understand time

- you understand? - which we went into.

But as we have motives,

which has almost become normal in our life,

how can one live without a motive?

And we have accepted motives.

We never question our motives,

or invent new motives,

or justify one's own motives. You understand?

But we never say go into this whole question

of desire, motive and fulfilment - right?

So that brings us to the point,

can one listen so completely to another,

not interpret what the other fellow is saying, or the woman,

but to listen so completely,

not only hearing with the ear,

but also hearing with the inner ear, as it were,

so that you are giving total attention.

Where there is attention you don't have to have motive

- right?

To begin with, most of us must consciously be attentive,

but does this attention

become a constant spontaneous state of action?

There is a desire there, motive.

You understand? You see this?

How can I maintain this attention constantly? Continuously.

That means you have already a motive

- right?

So let's enquire: what is attention?

And also what is not being attentive, inattention - right?

Inattention and attention.

What is attention?

What is the relationship of attention to awareness?

Right? You understand?

We are aware of the tent, of the people and so on.

In that awareness, which is to see the whole thing,

as you enter in the tent you see.

And in that attention, in that awareness there is choice.

Ah, they're my friends there, I don't know those people there.

I wave to the friends and I don't to the others.

And in that awareness I say,

'That is a nice shirt, and that is a rather ugly one.

He has got a rather nice face,

and she looks quite nice and intelligent.

I am surprised she is here'.

It is quite funny.

So in that awareness there is choice.

Right? There is choice. They are there and here.

So that choice prevents total awareness.

Can one be aware without choice?

You understand?

You do it now as we are talking.

Please don't look at me but watch yourself and see

if you can be aware without any choice.

You have to choose

between good material and bad material - right?

You have to choose between a good car and a bad car,

secondhand car and so on and so on.

We won't go into that. You have to choose.

But in awareness

can one be free of choice altogether?

Just to be aware

and not say, 'I don't like this shirt,

I do like that shirt, he is nice to me' - you follow?

All that activity going on.

To be so completely aware without choice is attention - right?

Is that clear? Are we together in this?

We are together in this only if you do it.

If you are completely aware that you choose,

that you have like and dislike, that you have motive,

and see how these motives, like and dislike,

my friend and not my friend, you know, all that thing that goes on,

then you are not aware fully.

You are aware fully

when you have no choice, naturally - right?

That state of awareness is attention - right?

That state of attention has no me in the middle of it.

Clear?

Choice always has a centre from which you choose - right?

That is the ego, the me, the self, and all that.

Whereas if you observe and be aware without choice,

that awareness expands to total attention.

In that attention there is no self,

there is no me, I like, don't like - you follow? All that business.

So, now what is inattention?

Is inattention distraction?

You understand?

We are distracted by the noise, by the train,

by, you know, various forms of distractions.

Why do we call it distractions?

You are following all this? Are we together in this?

Why do we call it distraction?

Because I don't want to be distracted from this,

from what I am doing.

Right?

Where the doing is attention.

And if I become...

if there is attention where there is inattention,

the inattention is attention.

Oh lordy!

Why do we call it inattention?

I don't think there is such a thing as inattention,

or distraction.

There is only complete attention or not attention. That's all.

Right?

I would not, personally,

we wouldn't say there is any distraction.

There is a train going by, I am aware of it.

And there is no choice,

I want to listen to that man - you understand?

I am just listening to that sound.

So there is only attention,

and why shouldn't there be inattention, what is wrong?

We are working all day

and we sleep at night - right?

Would you call sleeping inattention?

You understand?

One goes for a walk,

looks at all the trees, the mountains,

the perfume on a sunny day of the pines,

and the running river, the sound of it,

that is all attention, if you are attending.

And why should there be no attention,

you take a relax - you follow?

We want to be something all the time.

We want to have a continuity of something,

which we think is right.

And therefore that which has continuity is not right.

Right? I wonder if you understand this?

Are we together in this?

We want a continuity, don't we?

Continuity of happiness, continuity of relationship,

continuity of so many, many things, which is what?

Continuity of memory - right?

And if there is no continuity, we feel lost, we feel empty.

Why shouldn't we be empty for a while?

Why shouldn't we be nothing?

Even for a few minutes.

But to us that is frightening because we know continuity.

Right?

So attention has no continuity. There is only attention.

One doesn't say, 'I must be continuously attentive',

then it is a mechanical process.

Attention is something living,

not a conclusion that I must be attentive.

That becomes too childish - right?

Could you tell us something...

Could you tell us more about this vast intelligence

of which you speak?

Is it an untapped capacity within the brain,

or is it some disembodied force to which we may become open?

Lovely question, isn't it?

Could you tell us more about this vast intelligence

of which you speak?

Is it an untapped capacity within the brain,

or is it some disembodied force to which we may become open?

There is ordinary intelligence, isn't there?

You wouldn't be sitting here if you hadn't intelligence,

would you?

You took a train, you walked, you went by a car,

you went by a bus and so on,

which is the exercise of intelligence to come here

because you wanted to come.

Or it is intelligence to write a good letter.

It is intelligence to put the computer together.

It is intelligence that has put man on the moon.

And it is not intelligence that puts a flag up there!

Right?

And it is intelligence

that has made the computers, missiles,

the atom bomb, the neutron bomb, the hydrogen bomb

and all the things

they are investigating about cancer - you follow?

Liver trouble and so on, so on.

That all requires intelligence.

And that intelligence is the outcome of thought - right?

Right?

But that intelligence is limited

because it is the outcome of very careful, logical,

experimental, systematic working it out,

which is thought - right?

And thought is limited

therefore all measurement, which is technology, is limited;

they are adding more and more and more every year - right?

Where there is the 'more' it is limited - right?

Are we together?

Or the better is limited.

I am better than yesterday.

It is very limited.

Now, is there an intelligence which is not limited?

I am asking you, I am... we are not telling each other.

We recognise the common intelligence,

earn money, do business, go to the factory,

get up in the mornings, you know, all the rest of it.

That requires certain intelligence, which is limited - right?

Because it is the outcome of thought.

And thought born of knowledge,

and as knowledge is limited always in the future or now,

so thought is always limited.

And the intelligence of thought is limited. That is simple.

And is there intelligence which is not limited?

Right?

Now who is going to find out? How will you find out?

How - not how - how do you enquire?

You understand?

How do you probe into this,

knowing that thought has created intelligence which is limited?

The artist, the poet, the great sculptures,

the great literary people, painters and so on,

all their things are limited, naturally,

though the artists may not accept that.

Scientists have accepted it

because they are adding more and more every year,

getting more and more knowledge about biology, about everything.

So is there an intelligence which is not additive?

You understand the word - adding, adding to it?

How can one probe into this?

To go into it together...

I am not telling you what to do, please. I am not your guru.

I am not your leader. I am not your helper.

That's not cruelty

because we have been helped by so many people

for thousands of years,

and this help has made us weak.

This help from seeking from so many directions

is making us feeble.

We cannot stand on our own feet, observe and be responsible

- right?

If you are seeking help, how can you be responsible?

Or if you are dependent, how can you be responsible?

So how do we...

is it possible to probe into this?

Into that intelligence which is not limited?

That intelligence we don't know - right?

It is not the speaker has talked about it,

he may know it, or he may not know it,

that is irrelevant.

But how shall we come upon it?

To enquire into it,

I must enquire into my whole existence - right?

That means my existence,

daily existence, not some illusory existence

on another plane, on another dimension and so on,

super ego, super consciousness, all that ideological nonsense.

So I must probe into my life.

Obviously the first thing is

where there is conflict there is no intelligence.

Right?

If I am in conflict all the time with people,

with ideas, with theories, opinions - right? -

so is there an end to conflict?

Which means is there an end to conflict and other problems

so that the brain is free?

Right?

Are we together in this, at least verbally?

You can see the logic of it, the sanity of this.

The brain is conditioned and conditioned to conflict

- I am taking that one issue.

The brain is in conflict.

Where there is conflict it is impossible to see things clearly.

Right?

I see things very clearly that thought is limited

and whatever it does is limited,

technologically, or spiritually, so-called spiritually,

is limited.

And one sees also conflict being the way of life,

struggle, being somebody,

achieving something and so on, so on,

is conflict.

And conflict distorts perception - right?

If I am quarrelling with my wife, or my husband, or with the neighbour,

I cannot see things as they are.

I won't go into it more.

So there must be, if I see the truth of it,

that very truth frees the brain from conflict.

That is intelligence.

Right?

Seeing the truth of something and let that truth act

- right? -

I see very clearly

as long as there is conflict in the brain

it is not possible to see things clearly.

That very perception ends conflict - right?

Because it is so.

It is so - a snake is dangerous.

A wild animal is dangerous.

It is so. There is no two ways about it.

Right.

So where is conflict, where is the root of conflict?

What makes the brain live in endless conflict?

Is there a remedy for it?

Not drugs, not alcohol,

not some kind of fanciful imagination.

Is there a perception

that frees the brain from conflict

and therefore that brain is now moving

or living in quite a different state - right?

And what is that state?

You are following?

We are not analysing, we are just observing.

Very briefly - we have got so little time -

very briefly: the analyser is the analysed.

Now there is the analyser separate from the thing he is analysing.

I am analysing myself, suppose.

I have separated myself

from the thing which I am observing - right?

I am angry or jealous or neurotic, probably neurotic more.

I am neurotic

and then I say, why am I neurotic

as though it was something outside of me - right?

I am neurotic because the brain is neurotic - right?

My whole being is neurotic,

it is not - I am different from neurosis.

So the observer, the analyser is the analysed - clear?

Like the experiencer is the experience.

Of course.

It is rather difficult. Need I go into this?

The thinker is the thought - right? That's clear.

The thinker who says 'I am separate from thought'

and therefore he controls thought, shapes - right?

But the thinker is thought itself.

So the thinker is the thought.

The analyser is the analysed.

Now move the next step, which is:

the experiencer is not different from the experience.

He thinks he is different

and therefore he says 'I must experience'.

To experience you must recognise it - right?

Otherwise it is not an experience.

But to recognise it is to already know it.

I wonder if...

So the experiencer is the experience.

The thinker is the thought. The analyser is the analysed.

Right?

Probably the analysts and therapists and so on

won't agree with this. But it doesn't matter.

Probably, I said, they may.

So there has been,

if there is no conflict, it means there is only the fact - right?

Right?

There is only the ending of conflict. It is a fact.

Or not a fact.

Then what takes place in relationship?

You understand?

That is when there is no conflict inside my brain, inside the brain

- it is not my brain, it is the brain of all of us,

that we won't go into for the moment.

This brain is now without conflict - right?

Because I have watched it, worked, looked at it,

and therefore in my relationship there is no conflict

with the woman, the man - right?

Then when there is no conflict in relationship then what is it?

Is it not love?

Right?

When there is no conflict - you understand?

You are all so dazed about all this.

When there is no conflict between you and me

- you understand? -

there is no difference between you and me.

You may be a woman and I am a man and so on.

You may be tall, short, black, white, purple, or whatever it is,

but when there is no conflict

there is total relationship with you and me.

That is love. Right?

Love is not jealousy.

Love is not desire.

Love is not pleasure.

Pleasure means conflict.

Desire means conflict.

I want to do something,

you might want, my wife wants to do something else.

Where there is love

she can do what she wants but there is love. You understand?

The whole transformation has taken place.

Where there is love there is compassion.

And where there is love and compassion that is intelligence.

That intelligence gives...

In that intelligence there is absolute security,

not relative security.

You understand? That is intelligence.

But one has to be tremendously watchful,

which we have been now.

And that intelligence is limitless,

it is not yours, or mine, it is intelligence.

Love is not my love and your love, it is love.

Yes, sirs.

That love may be for one or the many, it is still love.

Where there is love there is no hate, there is no enemy.

Sir, don't you know all this?

So that is intelligence.

You can't talk endlessly about it unless you do it.

One can talk about it, as I have been doing.

If you go into it much deeper,

I don't know if there is time for it.

You know, have you ever thought, looked at a drum?

A drum is tuned to its highest excellence,

the right tone.

And when you strike on it, it gives the right note.

Right?

It is tuned.

So the brain, when it is tuned,

it gives the right note, the right response.

I wonder if you capture all this.

And it is not tuned,

like the drum is not, when it is in conflict, it is slack.

So to have the brain tuned.

Not you tune the brain, because you are part of the brain.

I won't go into all that.

So is it possible, like the drum

which is tuned to its highest excellence,

to have the brain so tuned

that it gives the right note all the time.

Yes, sirs.

Why do the teachings you put forth have so little effect on us?

Why do the so-called teachings - I am adding the word 'so-called' -

have so little effect on us?

Are you asking the question of the speaker?

Or are you asking the question of yourself?

Many people have asked this question of the speaker.

And the speaker says to you:

have you asked that question of yourself?

Why a truth has so little effect on you, on us,

why?

One can give a dozen reasons - right?

Laziness, indifference, weariness, boredom,

holding onto one's habit, being conditioned,

and saying it is awfully difficult to get rid of conditioning,

what am I to do about it, tell me about it,

and so on and so on.

So you are never asking this question of yourself:

why some of you

who have listened to the speaker for years and years and years,

why have you not changed?

The speaker is asking you the question.

You are not asking the speaker.

I am reversing...

the speaker is reversing the table on to you.

He is challenging you if you will kindly...

that challenge is respectful, not impudent.

So he says: why have you not,

having heard, heard, heard, read, video and all the bla,

why have you not changed?

Will more suffering help you to change?

Because we have suffered for a million years,

a thousand years,

one day of suffering is enough.

So will suffering help you, more suffering?

Obviously not - right?

More pressure?

Obviously not, you have had tremendous pressures,

environmental, monetary,

every kind of pressures, impressions,

and more threats, will it change you?

Hell and heaven - threats.

That has not changed us.

More leaders, better leaders, wiser leaders,

better gurus than the old guru!

What will make us change?

Nothing,

except your own perception - right?

Nothing from the outside can ever change us.

The communists tried this.

The totalitarians have said this,

let us organise the outside so marvellously, etc.,

you know, all the rest of it,

if you have followed the communist theories and so on,

hoping by external arrangements the psyche will change. Right?

That is one of their deep tenets.

And it has not happened.

On the contrary.

So what will make each one of us change?

Not superficially, adjusting to some words and some ideas,

that is no change at all,

but something profoundly, radically change.

If you do not rely on the outer,

then you have to rely entirely on yourself.

And because we cannot rely on ourselves

we seek help, we seek all the gurus,

read books and all the rest of it

because we have never been able to look at ourselves,

work this out for ourselves.

Which doesn't mean we become more and more selfish.

On the contrary,

this demands great responsibility - you understand?

That you are totally responsible for yourself, whatever you do.

It is no good blaming environment, heritage,

my mother and father were like this, therefore I am like that.

Society is ugly, so I am caught in society - you follow?

This demands that you work.

Either you work hard,

you work very hard to earn money - right?

Spend years and years,

day after day, night after night,

year in and year out, to get money

- do you realise how you all work, all the human beings work?

And we don't work an infinitesimal of that energy inwardly.

And we have become feeble, irresponsible.

So we don't change because we don't want to - simply.

If you want to do something, you do it.

Sirs, we have answered most of the questions.

It is nearly twelve o'clock.

Really, there is no question at all.

There are no questions at all, and therefore no answers.

You are the problem.

You are the trap.

One is caught in this prison

and you have to work like

- I was going to say hell -

you have to work, observe,

and all the rest of it must come from your heart and your mind,

then you are a total human being, free.

Where there is freedom there is no fear.

Or rather where there is fear there is no freedom.

And when there is freedom you don't need any god

- right?

Right, sirs.

May I getup please?