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A radical mutation of the human mind (MP3 Disc) - Ten Public Talks & Seven Public Discussions

A radical mutation of the human mind (MP3 Disc) - Ten Public Talks & Seven Public Discussions

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A RADICAL MUTATION OF THE MIND

Seventeen Public Meetings, Saanen, Switzerland, 1965

VOLUME   1
Ten Public Talks

 

Summary of Contents: 

 

1. How is the mind to see the totality of existence? - 11 July 1965
Duration: 60 minutes

• One learns deeply, profoundly when one just listens, without any demand or questioning.
• Is it possible to see the whole of life?
• The totality of something can be seen only non-intellectually, non-consciously.
• When making an effort to listen consciously you miss half of it. If you listen unconsciously you take in much more.
• The conscious, individual mind can never see the totality.
• The unconscious mind is never individual but is the race, the collective
experience of man.
• How will you look if you do not look through the conscious mind?
• You cannot see the totality of life either consciously or unconsciously.
• Looking is neither conscious nor unconscious.
Questions from the audience followed the talk.

 

2. Problems exist as long as there is self-image - 13 July 1965
Duration: 58 minutes
• What do we mean by being aware of a problem?
• A problem can never be resolved if an image exists of what you should be or the image which is created through knowledge, history, family, experience.
• If I make an effort to destroy the image, this effort springs from another image about myself that the image must not be.
• If the mind is completely free from images you can deal with any issue that arises; it is no problem at all.
• Any effort to alter the image is the outcome of a deeper image or conclusion. Therefore I will not make any effort to dispel that image.
Questions from the audience followed the talk.

 

3. Change can take place only when there is no conscious effort - 15 July 1965
Duration: 58 minutes
• Most of us resist change outwardly and inwardly.
• Action is in contradiction when based on choice and will.
• Sensitivity is not possible if there is disorder or confusion outwardly or
inwardly.
• Order is not resistance, isolation or escape. Order must come about through a choiceless state in which no will as resistance operates.
• Where there is a deliberate action to bring about a change, it is no change at all but a waste of energy.

• Change means explosion and to explode needs energy. To have energy there must be no resistance. This means a change in which thought has not entered as will.

• Virtue is order brought about without deliberate thought or intention. There is great beauty in that.
• Order is not of time; time breeds disorder.
Questions from the audience followed the talk.

 

4. Freedom, space and order - 18 July 1965
Duration: 55 minutes
• Freedom demands space.
• Is there space without the object, without you as the centre from which you are looking?
• Anything can flower when there is space, space in which the image as the centre is not.
• How can the mind be free if it does not have enormous space within itself?
• You cannot have order without freedom and you cannot have freedom
without space. The three go together, they are not separate.
• A disordered mind cannot create order.
• Order can come about only through awareness of disorder.
• You cannot create order; you can only be aware of disorder outwardly and inwardly.

• If I am aware of what I am doing, this very awareness of the movement of my hand is a form of discipline in which there is no conformity.

Questions from the audience followed the talk.

 

5. A mind in a state of complete negation - 20 July 1965
Duration: 59 minutes
• Loneliness and aloneness are two different states.
• When the mind is evaluating in terms of pleasure, that very centre is
productive of conflict and contradiction.
• There must be freedom from all problems and that is the only freedom.
• Time breeds disorder, not order.
• A mind that is in a state of complete negation because it has understood the whole process of positive inquiry, only such a mind acts. This is freedom and therefore it has no problem.
• Is it possible to free the mind from idea and therefore always be in a state of action?
• If there is an interval, time between idea and action, there is conflict,
effort and deterioration of energy. If this is deeply understood the mind is in a complete state of action all the time.
• The inaction of the mind is action.

 

6. Can conformity come to an end? - 22 July 1965
Duration: 56 minutes
• Where there is effort there must be conscious or unconscious conformity.
• If one had no fear of any kind, would one conform?
• If there is a thinker separate from thought, there must be fear and effort.
• Is it possible to think only and not create the thinker?
• The unconscious is the residue of the past, including inherited and acquired memories.
• The unconscious is part of fear.
• We are second-hand, counterfeit human beings and so there is no ending to sorrow.
• The ending of sorrow is in essence the beginning of the origin.
• When energy has movement in any direction it is dissipated.
• When all energy is completely still, there is a movement which is original and explosive.

 

7. Ending sorrow needs a very clear, simple mind - 25 July 1965
Duration: 64 minutes
• We want peace outwardly yet peace begins somewhere else.
• Without peace, nothing can flourish, blossom.
• Living our daily life of relationship, is it possible to completely end sorrow?
• To be simple demands a great deal of intelligence and sensitivity.

 

8. Love and death are something unknown - 27 July 1965
Duration: 67 minutes
• Truth is not a thing that you and I can possess, nor shared with another.
• All life is relationship and relationship cannot exist when the mind is isolating itself in its activities.
• To inquire there must be freedom from self-centred activity.
• If we do not know what love is, we shall never know what death is.
• We are afraid of losing the known, which is the past. The past through the present creates the future and this time as the known is what we cling to.
• When you cling to something of the past, your mind, your heart, your whole being is already dead.

• When the mind is free of the known there is that which is not knowable through words, experience, visions, or through any form of expression.
Questions from the audience followed the talk.

 

9. Why do we deteriorate? - 29 July 1965
Duration: 61 minutes
• In all the expression of man, except probably scientifically, there is great
deterioration taking place.
• The act of listening in itself is a total action.
• What is it in you and me that breeds disorder and deterioration?
• Every form of self-identification with something considered greater is the pursuit of pleasure and therefore disorder and deterioration. How is this to come to an end?
• Only when thought comes to an end is there silence.
• To come upon silence the mind must be extraordinarily sensitive, alive. When there is silence there is no deterioration at all.
• Silence is not to be cultivated, it has no method. It cannot come through any meditation or formula.
• Silence demands a great understanding of life, not escape from life.
Questions from the audience followed the talk.

 

10. Sacredness is the essence of religion - 1 August 1965
Duration: 60 minutes
• There is nothing true or sacred in the rituals of the East or West.
• Rituals have been put together by man in his despair, torture, fear. What is
born out of fear can never lead man to truth.
• To seek and to find is not only a waste of energy but it is also a hindrance, a detriment.
• One must have immense energy because energy is all action. Life is energy.
• From outward awareness you come to the inward. If you are not aware of the outer you can never come to the inner.
• What brings clarity is self-knowing and a movement that has no restriction. Only such a mind is the religious mind.
• To die to yesterday easily, voluntarily, without justification, without argument demands energy, so that the mind can be made fresh, anew.
• There is creation when there is love and death.
Questions from the audience followed the talk.

 

VOLUME   2
Seven Public Discussions

 

Summary of Contents: 

11. What is the state of mind that learns? - 4 August 1965
Duration: 77 minutes
• What is learning?
• Why does this division exist between the thinker and the thought?
• Are you aware that you are in a state of contradiction?
• Who is the entity that says I must adjust the fact to the ideal or I must wipe away the ideal?
• What is that centre which says I must not be in a state of contradiction? What is the state of the mind when confronted with this question?
• Can the mind approach any problem completely with silence? This is one of the most difficult things to do. Any other approach must breed contradiction.

 

12. The mind can be clear only in negation - 5 August 1965
Duration: 76 minutes
• Is it possible to be free from all contradiction, conscious and unconscious?
• The essence of a positive mind is a mind that demands security at any price, outwardly and very deeply inwardly.
• The state of seeking and finding is the positive mind.
• Only when the mind is free from contradiction can there be clarity; clarity is not something to be found.
• By understanding the poisonous nature of the positive, the mind has moved into the so-called negative.
• Is it possible for the mind to be in a state of clarity? It can be clear only in
negation so that it has no experience at all.
• The mind asks questions only when it is functioning in fragments.
• Why do we seek?
• If the mind does not move away from the positive it will always remain in conflict.

 

13. In negation is action - 6 August 1965
Duration: 70 minutes
• A mutation not brought about by will or the principle of pleasure.
• What is the positive and what is the negative?
• We create space, distance between the actual and the ideational, which needs time to cover. Time is detrimental because the ideal is non-factual.
• We have invented time as a means of avoidance of ‘what is’.
• To look at ‘what is’ needs no distance between the observer and the thing observed.
• We are concerned with the radical mutation of the human mind.
• Can the mind be completely transformed through time or is transformation
immediate?
• When the poisonous nature of positive action is totally understood, not
fragmentarily but wholly, there is a natural state which is negation.
• A negative mind is not a blank mind, is not a reaction, a rejection of the positive. Such a mind is intensely active; the mind itself is action.

 

14. What does it mean to live in the now? - 7 August 1965
Duration: 61 minutes
• What is the now?
• What does it mean to be totally awake?
• Without being free consciously and unconsciously from the psychological social structure of greed and envy, one cannot live completely in the present.
• What is the essence of time?
• The mind that is looking at the ‘what is’ is important, rather than the fact.
• Looking with no movement of any kind there is complete energy, the highest form of sensitivity and a mind extremely swift in its movement.
• In this looking, facts have little meaning.
• Is it possible to live daily life in this state? That is the now, the very essence of time which is of no time.

 

15. Understanding meditationp - 8 August 1965
Duration: 73 minutes
• Meditation as a means to something becomes a drug, a habit and so destroys the subtlety, sensitivity, quality of a free mind.
• Condemnation, justification and rationalisation are forms of escape from the fact.
• There is sensitivity only when there is freedom, not from something but
freedom per se.
• Control of thought implies resistance to every other form of thought.
• To understand the nature of freedom one must understand the nature of
emptiness and space. That is meditation.
• When energy is not dissipated and comes together without any movement there is action.
• A mind that is not in a state of creation is a dead mind.
• To understand meditation, one must begin right from the beginning and the beginning is self-knowledge.
• Self-knowing is the beginning of wisdom.
• The ending of sorrow is the beginning of a new life.
• ‘What is’ is completely transformed when there is no distance created by the censor.

 

16. This movement of life in which there is death - 9 August 1965
Duration: 72 minutes
• What do we mean by a new society?
• One has to understand a life in which there is death but not a continuity as the ‘me’ in next life.
• In the dying is the living.
• Living implies there is no fear, no sorrow because the mind has totally
understood the question of sorrow which breeds pain.
• Why it is that we live in fragments, departments?
• Is there beauty without stimulus?
• What is a total, non-fragmentary seeing?
• If love is mere torture it is not love.
• When I reject without motive or reaction my mind is in a state of negation,
a movement not created by the mind. It is not expecting an answer, waiting, hoping, searching, finding.
• When there is an absolute negative, passive stillness, in that comes a different movement.

 

17. Only a fresh mind can create a new society - 10 August 1965
Duration: 75 minutes
• Q: What is this energy needed for total attention?
• When there is division between the doing and the idea there is dissipation of energy.
• What is it to have a mature mind?
• Can a mind that has lived for so long in time, accumulated so much experience, become totally innocent and from that innocence act?
• It is absolutely imperative to have a fresh mind. How is this to come about?
• In total awareness without choice of pleasure and pain comes that energy which is intelligence. Intelligence is always empty.
• Opinions and ideas produce experience with regard to the fact.
• When you see the fact as fact, as ‘what is’, there is no experience.
• Any action about fear, or movement in any direction from it, is a waste of
energy.
• Is it possible for a mind to be in that state where experiences have no longer any meaning?

 

 

 

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