Wholeness of Life :Reason and logic have not solved our human problems

Reason and logic have not solved our human problems, and we are going to find out if there is quite a different approach to all the problems and travails of life. We shall come upon something that is beyond reason; for reason has not solved any of our political, economic or social problems; nor has it solved the intimate human problems between two people. It becomes more and more obvious that we live in a world that is going to pieces, that has become quite insane, quite disorderly and a dangerous place to live in. Up to a point we must reason together, logically, sanely, holistically; then, perhaps, beyond that point, we shall be able to find a different state, a different quality of mind, not bound by any dogma, by any belief, by any experience and therefore a mind that is free to observe and through that observation see exactly "what is" and also find that there is energy to transform it.

One must not start from any conclusion, from any belief, from any dogma which conditions the mind, but from a mind that is free to observe, to learn, to move and act. Such a mind is a compassionate mind for compassion has no cause; it is not a result. Compassion comes when the mind is free and it brings about a fundamental psychological revolution. That psychological revolution is what we are concerned with from the beginning to the end.

So we will begin by asking ourselves: What is it that we are seeking? Physical comfort? Physical security? Deep down, is there the demand or desire to be totally secure in all our activities; in all our relationships to be stable, certain, permanent? We cling to experience that gives us a certain quality of stability, or to a certain identification which gives us a sense of permanency, well-being. In a belief there is security; in identification with a particular dogma, political or religious, there is security. If we are aged, we find security or happiness in the remembrance of things past, in the experiences that we have known, in the love that we have had, and we cling to the past. And if we are young and cheerful we are satisfied for the moment, not thinking about the future or the past. But gradually youth slips into old age with the desire to be secure, with the anxiety of uncertainty, of not being able to depend on anything or anybody, yet desiring deeply to have something secure to cling to.

We have to examine closely whether there is psychological security at all. And if there is no psychological security will a human being go insane; will he become totally neurotic, because he has no security? Probably the majority of human beings are somewhat neurotic. A Communist, a Catholic, Protestant or Hindu, each is secure in his belief; he has no fear because he clings to it. And when you begin to investigate, or question, or reason with him he stops at a certain point and will not examine further, it is too dangerous, he feels his security is being threatened; then communication ceases. He may reason, think logically up to a certain point but is incapable of breaking through to a different dimension altogether; he is stuck in a groove and will not investigate anything else. Does that really give security? Does thought, which has created all these beliefs, dogmas, experiences, divisions, give security? We function with thought; all our activity is based on thought, horizontal or vertical; whether you are aspiring to great heights it is the movement of thought vertically; or whether you are merely satisfied to bring about a social revolution and so on it is the horizontal movement of thought. So does thought fundamentally, basically, give security, psychologically? Thought has its place; but when thought assumes that it can bring about psychological security then it is living in illusion. Thought wanting ultimate security has created a thing called god; and humanity clings to that idea. Thought can create every kind of romantic illusion. And when the mind, psychologically, seeks security in the dogma of the Church, or some other dogmatic assertion, or whatever it is, it is seeking security in the structure of thought.

Thought is the response of experience and knowledge, stored up in the brain as memory; that response is therefore always moving from the past. Now, is there security in the past? Please use your reason, logic, all your energy to find out. Can any activity of thought, which is essentially of the past, give security? Follow the sequence of it; in that which it has created it seeks security and that security is of the past. Thought, though it may project the future, says: "I am going to attain godhood", yet that movement of thought is essentially from the past. Or, recognizing there is no security in the past, thought then projects an idea, an idealistic state of mind and finds security in the hope of that in the future.

A human being, throughout life, depends on thought and the things that thought has put together as being most essential, holiness, unholiness, morality, immorality and so on. Someone comes along and says: "Now look, all that is the movement of the past." Having reasoned with him, logically, the other says: "Why not, what is wrong with holding on to thought even though it is of the past"? He acknowledges it, and says: "I'll hold to it, what is wrong?" Yet when the human mind lives in the past and when it holds to the past, then it is incapable of living, or perceiving truth.

We come to a certain point and we say: "Yes, I see and I recognize logically, that in those things there is no security and when they are questioned there is fear." And when we say we see that, what do we mean by that word "see"? Is it merely a logical understanding, a verbal understanding, a linear understanding, or is it an understanding which is so profound that that very understanding breaks down, without any effort, the whole movement of thought? When you say: "I understand what you are saying", what do you mean by that word "understand"? Do you mean you understand the English words? Is it an understanding of the words, the meaning of the words, the explanation of the words and therefore an understanding only at a very superficial level? Or, is it that, when you say "I understand", you mean you actually "see", or observe the truth as to what thought is; you actually feel, taste, observe in your blood as it were, that thought, whatever it creates, has no security? You "see" the truth of it and therefore you are free of it. Seeing the truth of it is intelligence. Such intelligence is not reason, logic, or the very careful dialectical explanation; the latter is merely the exposition of thought in various forms; and thought is never intelligent. The perception of the truth is intelligence; and in that intelligence there is complete security. That intelligence is not yours or mine; that intelligence is not conditioned - we have finished with all that. We have seen that thought in its very movement creates conditioning and when you understand that movement, that very understanding is intelligence. In that intelligence there is security, from that there is action.

We may talk about this question in different ways, in different fields, such as fear, pleasure, sorrow, death, meditation, but the essence of it is this: thought is the movement from the past, therefore of time and therefore measurable. That which is measurable can never find the immeasurable, which is truth. That can only take place when the mind actually sees the truth that whatever thought has created, in that there is no security; the very observation of that is intelligence. When there is that intelligence then it is all finished. Then you are out of this world, though you are living in it; though trying to do something in it, you are completely an outsider.

Jiddu Krishnamurti.