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.Thatmeans you have to listen to it - to listen to all the whispers, to allthe significance of a problem, not merely verbally but to see, tofeel, to touch the problem with your eyes, with your nose, withyour ears, with your whole being.That means not to be caught inthe word which points to the problem.I do not know if youunderstand that the word is not the problem.The word `tree' is notthe tree.But, for most of us, the word is important, not the thingbehind the word; the symbol has much more significance than thefact.So a mind has to be alert, alive, watching, listening to every problem.The problem is there, and you cannot deny a problem.Aproblem means a response to a challenge, and you respond eithertotally, completely, or inadequately.The inadequate response tothe challenge creates the problem.You are not all the time awake,you cannot be aware, you cannot be sensitive all the twenty fourhours of the day; so, your responses are inadequate, and thiscreates the problem; and then you do not meet the problemimmediately.To meet completely the immediate problem - thethought, the feeling - is not to try to solve it, not to run away fromit, not to compare it, not to say, "This is the way to solve it" - allthe murmurings, the stupid things the mind and the brain gothrough hoping to understand the problem.To meet it completelyis to listen to it, to be sensitive.And you cannot be sensitive if youare running away, if you are suppressing, if you have an answer tothe problem.So we begin to see that the mind has to be alert and sensitive.Iam using the word `mind' as the interplay between the brain andthe thing that controls the brain; the mind is not only the nerves,the brain cells but that which is both beyond and made up of thecells - the total thing.The mind which most of us have is soburdened, heavy with innumerable problems, and every day weadd more to them.And so our whole being becomes dull, and welose all sensitivity.And when we are not sensitive, we make effort.Please see the vicious circle that we are caught in.So, the understanding of desire is necessary.You have `tounderstand desire', not `to be without desire'.If you kill desire, youare paralysed.When you look at that sunset in front of you, thevery looking is a delight, if you are at all sensitive.That is also desire - the delight.And if you cannot see that sunset and delight init, you are not sensitive.If you cannot see a rich man in a big carand delight in that - not because you want it but you are justdelighted to see a man in a big car - , or if you cannot see a poor,unwashed, dirty, uneducated human being in despair, and feelenormous pity, affection, love, you are not sensitive.How can youthen find reality, if you have not this sensitivity and feeling?So you have to understand desire.And to understand everyprompting of desire, you must have space, and not try to fill thespace by your own thoughts or memories, or how to achieve, orhow to destroy that desire.Then out of that understanding comeslove.Most of us do not have love, we do not know what it means.We know pleasure, we know pain.We know the inconsistency ofpleasure and, probably, the continuous pain.And we know thepleasure of sex and the pleasure of achieving fame, position,prestige, and the pleasure of having tremendous control over one'sown body as the ascetics do, keeping a record: we know all these.We are everlastingly talking about love; but we do not know whatit means, because we have not understood desire which is thebeginning of love.Without love there is no morality - there is conformity to apattern, a social or a so-called religious pattern.Without love thereis no virtue.Love is something spontaneous, real, alive.And virtueis not a thing that you beget by constant practice; it is somethingspontaneous, akin to love.Virtue is not a memory according towhich you function as a virtuous human being.If you have no love,you are not virtuous.You may go to the temple, you may lead amost respectable family life, you may have the social moralities; but you are not virtuous.Because your heart is barren, empty, dull,stupid, because you have not understood desire.Therefore lifebecomes an endless battleground, and effort ends always in death.Effort always ends in death, because that is all you know.So, a man who would understand desire, has to understand, hasto listen to every prompting of the mind and the heart, to everymood, to every change of thought and feeling, has to watch it; hehas to become sensitive, become alive to it.You cannot becomealive to desire, if you condemn it or compare it.You must care fordesire, because it will give you an enormous understanding.Andout of that understanding there is sensitivity.You are then sensitivenot only physically to beauty, to the dirt, to the stars, to a smilingface or to tears, but also to all the mutterings, the whispers that arein your minds, the secret hopes and fears.And out of this listening, watching, comes passion, this passionwhich is akin to love.And it is only this state that can co-operate.And also it is only this state that can, because it can co-operate,know also when not to co-operate.Therefore, out of this depth ofunderstanding, watching, the mind becomes efficient, clear, full ofvitality, vigour; and it is only such a mind that can journey veryfar.January 22, 1964 MADRAS 5TH PUBLIC TALK 26TH JANUARY1964This evening, I would like - if I may - to talk about time, sorrowand death.It is a wide field to cover in an hour.And at all times,communication is difficult.To commune with one another requiresa certain intensity, a meeting of two minds at the same level, at thesame time and with the same intensity; otherwise, communion isnot possible.We may intellectually or verbally agree or disagree,but that is not communion.Communion is a relationship which isextraordinarily intense.And that intensity must exist between twominds, at the same time and at the same level; otherwise,communion becomes merely verbal or interpretative or superficial.To talk about death, sorrow and time requires an infinitepatience.Patience is not the thing that you cultivate in order toacquire a certain technique or to form a certain habit.To go verydeeply into anything, especially psychologically, you require acertain quality of the mind that is willing to go step by step and notcome to any conclusion at any time, not conceive or formulate atany time, but merely proceed from observation to observation,from clarity of understanding to further clarity of understanding
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