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In Complete silence of the mind is love (MP3 disc) Two Volumes

In Complete silence of the mind is love (MP3 disc) Two Volumes

$42.91 (inc Tax) $35.76 (exc Tax)
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SA68T1-10 D1-7-A-ENG
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IN COMPLETE SILENCE OF THE MIND IS LOVE

Seventeen Public Meetings, Saanen, 1968 (Two Volumes)

 

VOLUME   1
Ten Public Talks 

Summary of Contents: 

1.What is the essential issue in life? - 07 July 1968

Duration: 60 minutes

One has to be extremely alert to find out what it means to be serious.

It is the religious mind only that is a truly revolutionary mind.

Cooperation is possible only when there is no authority.

If you are not looking for another to help you discover the central issue in life, how will you find it?

When no longer thinking in terms of your conditioning you have denied the burden of yesterday.

Our crisis is not in the world but in consciousness itself.

When you don’t use thought to find out the essential issue in life, what has taken place in the mind?

Questions from the audience followed the talk.

 

2. No system will help man be free - 09 July 1968

Duration: 68 minutes

To understand non-cooperation one must also learn what it means to cooperate.

The central issue is complete, absolute freedom, first psychologically then outwardly.

Conditioning makes us self-centred, isolated, separated, divided, which makes it impossible to cooperate.

Is it possible to live in this world completely free, not only consciously but at the very roots of our being?

No system outwardly or inwardly will free man from his misery.

Thought prevents looking.

The search for security through systems is destroying man.

 

3. Freedom, systems and conditioning - 11 July 1968

Duration: 59 minutes

Is it at all possible for man to be free?

Why do you want a system? Systems are tradition, discipline, habits, a groove which the mind follows.

Can a mind that is certain about anything psychologically ever be free?

Duality and conflict are in essence a complete waste of energy.

When the mind is seeking certainty it must inevitably create opposites.

Why does the mind hold on to formulas and systems; why can’t it live freely?

Can the mind uncondition itself?

Is the observer separate from the thing it observes?

Am I different from the thing I want to get rid of?

What happens when the mind sees there is only a conditioned state?

Questions from the audience followed the talk.

 

4. Looking at conditioning without distortion - 14 July 1968

Duration: 53 minutes

A religious mind is not burdened with ideologies, dogmas or assumptions.

A religious mind is concerned with facts, with ‘what is’, and going beyond it.

Is there a looking that will reveal the whole content of our conditioning?

If I am aware that whatever I do, whatever movement of thought, whatever effort I make is within the limitation of conditioning, what takes place?

Am I aware of my conditioning as an outsider looking in?

Can I look at myself with eyes that have never been touched by experience?

Attention and freedom must go together. That is love and the quality of attention in which the observer is not.

Questions from the audience followed the talk.

 

5. Living is the beauty of action and love - 16 July 1968

Duration: 52 minutes

Is there an action which is right under all circumstances, or is there only action, not right or wrong action?

What is one to do in a world that is appalling and brutal?

Is there a life of action which is never fragmentary, never exclusive, never divided? The intellect or thought cannot answer this.

Is it possible to live so completely, so wholly, so totally, that there is no fragmentary action?

Have you ever considered what love is?

Without love there is always right and wrong action breeding conflict, contradiction and opposition.

 

6. Pleasure, love, beauty and loneliness - 18 July 1968

Duration: 65 minutes

When there is self-expression in any form, does it convey beauty?

What relationship has pleasure to beauty or love?

When there is a sense of the deep, unfathomable void of loneliness, is beauty possible?

What is loneliness?

As long as my activity is self-centred and self-expressive there must be the void of loneliness.

Filling the void is self-centred, so it becomes a wider and deeper emptiness.

When you say you will not be self-centred, you are already self-centred.

When you exercise will to deny the activity of the self, that very will is the factor of isolation.

Only when there is complete silence of the mind is there beauty and love, which may or may not express.

Beauty is something beyond self-expression.

Love is bliss, which is not pleasure.

 

7. The ending of fear - 21 July 1968

Duration: 57 minutes

Psychologically, we refuse to follow the movement of life because our roots are deep in habit, tradition, in what has been told to us, in obedience and acceptance.

What is possible can be found out only when you go beyond the ‘impossible’.

Avoidance of fear only increases fear. Flight from fear is a form of fear.

One must give space for fear to flower, for it to come out into the open.

What is important is not to interpret dreams but to find out if there is a possibility of not dreaming at all.

To not dream is only possible if you are aware during the day of every movement of thought.

When the mind is completely still within its own freedom there is the ‘impossible’, which is love.

 

8. Looking at sorrow with the complete abandonment of silence - 23 July 1968

Duration: 63 minutes

Is it possible never to accept, but to examine and explore?

To examine ourselves actually as we are needs humility.

To think is to invite sorrow.

Why do we suffer?

Is one able to go beyond sorrow?

If the mind is not quiet how can you understand anything or be completely intimate with death, time or sorrow?

Can you look at yourself completely silently?

What is death?

When you die naturally, freely, happily to everything you know, there is death, innocency, freshness.

Living is to die every day to what you have fought against or gathered, to self-importance, self-pity, sorrow, pleasures and agonies.

 

9. Meditation is the understanding of the nature of life - 25 July 1968

Duration: 59 minutes

Is it possible for the whole of one’s being, in action, in thought, to be completely honest and non-hypocritical?

The very act of learning is discipline itself.

One must understand the necessity of freedom from all authority so that the mind, that highest form of supreme intelligence, is a light to itself.

Meditation is not an escape from life, is not your own particular, individual process.

Truth is a living, moving thing and therefore there can be no path to it.

Meditation is a mind that sees actually ‘what is’ without interpreting or translating it, without wishing it were not or accepting it.

As long as there is the observer there must be the conflict of duality. Is it possible to go beyond the observer?

To leave the door open is all that one can do. You cannot invite or seek reality but by some strange chance it may come and give its blessing.

 

10. A religious life - 28 July 1968

Duration: 55 minutes

We live in a world of misunderstanding, interpreting according to motive, background and desire.

What is religion?

Can you completely put aside every form of religious organisation and belief?

Religion is an action which is complete, total and covers all of life.

A religious way of life is of total action with no fragmentation at all.

The world of everyday life is within the field of the known. We are afraid to move out of that dimension.

Can one be free of fear and be with the unknown?

It is love only that can possibly bring about a complete sense of unity.

Can we come upon a life that has no death, a life that is timeless?

 

VOLUME   2
Five Public Discussions

Summary of Contents: 

11. Can I look out of silence at my contradictory life? 31 July 1968

Duration: 75 minutes

To communicate we must use words but words are heavily loaded.

Words create in us a form, a design, a content, which is actually the ‘me’, the thinker, the observer.

Am I aware that I lead a fragmentary life?

I am afraid and so I become aggressive.

Contradictory lives exist everywhere you go.

When I look at the fact that my life is contradictory, what is the relationship between the observer and the thing I am looking at?

If one is looking at the fact silently, there is only the fact.

If you are not silent, how can you commune with contradiction?

We have accepted there is a “how” but there is no “how”, no method.

Methods will not give you silence.

If you cannot look without the observer there can be no communion with the thing observed.

 

12. Looking at oneself without words, images or pride - 1 August 1968

Duration: 63 minutes

Can I look at myself in silence with a mind that is not disturbed by the past?

Pride creates conflict between ‘what is’ and ‘what should be’.

Can one look at oneself without the images we have created through fear and pride, and hence look with great silence in which there is humility?

Why is one afraid to look at oneself, to see what one is?

Has fear invented pride?

One is caught in the content and prejudice of words which prevent us from looking at ourselves.

I chatter because my mind says I must be occupied all the time.

The intellectual exploration and discovery of the causes of chattering does not stop chattering.

What is the quality of the awareness that I am chattering?

 

13. Why have we neglected the world of mind and spirit? - 2 August 1968

Duration: 77 minutes

We outwardly live a very full life and inwardly we are poverty-stricken.

What is an inward, spiritual life which contains the outer and the inner?

A mind that is curious knows the limitation of human understanding.

Why do we make inward inquiry impossible?

To be silent is to be vulnerable with your heart and mind totally open without resistance.

If I make an effort in breaking an image I will distort the perception.

When you say that you know, know that you do not know.

Exploring into oneself, never come to a conclusion because conclusions become the authority.

When the mind sees there is no such thing as the impossible, it is beyond the impossible.

 

14. Can man go beyond his own limitation? - 3 August 1968

Duration: 71 minutes

Man is heavily conditioned, limited, aggressive. Is it possible to break this barrier or limitation?

Will can only operate within its own limitation and therefore it breeds antagonism.

Is there a universal law which on finding solves our problems?

Can disorder be transformed into great order, beauty, harmony in which there is no contradiction, struggle or disarray?

We have enough energy but we dissipate it when we endlessly chatter verbally and nonverbally.

How is a mind that is caught in disorder to enter into that order in which there is no disharmony?

Every form of effort is a distortion.

Do you look out of a disordered mind?

To look you must have a full heart and a full, silent mind.

Only a heart that is full can see order and the beauty of order.

 

15. Why do we seek and what is there to seek? - 4 August 1968

Duration: 65 minutes

We seek to have no pressure or strain of anxiety, the constant activity of the ‘me‘ with its fears, dramas and tragedy.

Will one who sees very clearly ever seek?

What do I do when I am confused?

Any action out of our confusion breeds further confusion. Just look at this fact and find out what happens.

The truth of the fact that human beings are confused flowers and shows everything if you are quiet.

Remain in silence with the truth that you are confused; let it tell you; be open, be sensitive; and out of that comes clarity.

 

16. True action - 5 August 1968

Duration: 67 minutes

Is there an action which is whole, complete and timeless, or are we condemned to function in fragments and conflict?

Is there an action that will always answer, always act totally under all circumstances?

Am I committed to conceptual ideologies?

I see there is no morality at all in society.

What is morality?

Can I deny not verbally but actually the whole structure of pride so that the mind is very clear?

Intelligence comes into being not through time but through direct perception, seeing actually ‘what is’ both outwardly and inwardly.

The inner creates the outer.

When we don’t see clearly, the past comes into being and smothers us.

Do you see anything through time and the process of cultivation, or do you see instantly?

 

17. Is it possible to see with love? - 6 August 1968

Duration: 62 minutes

To discover what it is to see, one has to have a certain quality of discipline.

Is it possible to see very clearly?

What is the nature and quality of seeing that is not clouded by the past?

Is love memory, the remembrance of pleasurable things and holding on to them?

Can one let go of the past, happily, easily, without any struggle?

Silence, beauty and love have no touch of the past.

Is love time?

Is it possible to see and listen with a quality of mind not burdened with the past, with that attention, which is love?

The problem is how to see clearly so that there is flowering of love.

Without love and beauty there is no truth or God, only a morality which becomes immoral.

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