My only concern is to set men absolutely, unconditionally free

You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else.... You have been accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are incorruptible?... I desire those, who seek to understand me, to be free ... from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself.... You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free

Truth is a pathless land

I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect.... I do not want to belong to any organization of a spiritual kind; please understand this ... If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth.

The images create the space between you and what you observe

. . it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife, your husband, your neighbor, your child, your country, your leaders, your politicians, your gods - you have nothing but images.

The images create the space between you and what you observe and in that space there is conflict, so what we are going to find out now together is whether it is possible to be free of the space we create, not only outside ourselves but in ourselves, the space which divides people in all their relationships.

Now the very attention you give to a problem is the energy that solves that problem. When you give your complete attention - I mean with everything in you - there is no observer at all. There is only the state of attention which is total energy, and that total energy is the highest form of intelligence. Naturally that state of mind must be completely silent and that silence, that stillness, comes when there is total attention, not disciplined stillness. That total silence in which there is neither the observer nor the thing observed is the highest form of a religious mind. But what takes place in that state cannot be put into words because what is said in words is not the fact. To find out for yourself you have to go through it."

Now I realize the state of my own mind: Do u ?

Now I realize the state of my own mind. I see that - it is instrument of sensation and desire and that it is mechanically caught up in routine. Such a mind is incapable of ever receiving or feeling the new for the new must obviously be something beyond sensation - which is always the old. So this mechanical process with it's sensations has to come to an end, has it not? Karma is not an ever - enduring chain; it is a chain that can be broken at any time. What was done yesterday can be undone today; there's no permanent continuance of anything. Continuance can and must be dissipated through the understanding of its process. So when you SEE this process, when you are really aware of it without opposition, without a sense of temptation, without resistance, without justifying or judging it then you will discover that the mind is capable of receiving the new and that the new is never a sensation therefore it can never be recognized, re-experienced. It is a state of being in which creativeness comes without invitation, without memory and that is reality. That which is unnamable cannot be recognized. It is not a sensation

Q: I am full of hate. Will you please teach me how to love?

A: No one can teach you how to love. If people could be taught how to love, the world problem would be very simple, would it not? If we could learn how to love from a book as we learn mathematics, this would be a marvelous world; there would be no hate, no exploitation, no wars, no division of rich and poor, and we would all be really friendly with each other. But love is not so easily come by. It is easy to hate, and hate brings people together after a fashion; it creates all kinds of fantasies, it brings about various types of co-operation, as in war. But love is much more difficult. You cannot learn how to love, but what you can do is to observe hate and put it gently aside. Don't battle against hate, don't say how terrible it is to hate people, but see hate for what it is and let it drop away; brush it aside, it is not important. What is important is not to let hate take root in your mind. Do you understand? Your mind is like rich soil, and if given sufficient time any problem that comes along takes root like a weed, and then you have the trouble of pulling it out; but if you do not give the problem sufficient time to take root, then it has no place to grow and it will wither away. If you encourage hate, give it time to take root, to grow, to mature, it becomes an enormous problem. But if each time hate arises you let it go by, then you will find that your mind becomes very sensitive without being sentimental; therefore it will know love.

The mind can pursue sensations, desires, but it cannot pursue love. Love must come to the mind. And, when once love is there, it has no division as sensuous and divine: it is love. That is the extraordinary thing about love: it is the only quality that brings a total comprehension of the whole of existence.