 47. Ego-I |
That is one of the problems, is it not? Can thought resolve our problems? By thinking over the problem, have you resolved it? Any kind of problem, economic, social, religious, has it ever been really solved by thinking? In your daily life, the more you think about a problem, the more complex, the more irresolute, the more uncertain it becomes. Is that not so? -- facets of the problem, see more clearly another person's point of view, but thought cannot see the completeness and fullness of the problem – it can only see partially and a partial answer is not a complete answer, therefore, it is not a solution.
The more we "think" over a problem, the more we investigate, analyze and discuss it, the more complex it becomes. So is it possible to look at the problem comprehensively, wholly? How is this possible? Because that, it seems to me, is our major difficulty. Our problems are being multiplied – there is imminent danger of war, there is every kind of disturbance in our relationships – and how can we understand all that comprehensively, as a whole? Obviously it can be solved only when we can look at is as a whole – not in compartments, no divided. When is that possible? Surely it is only possible when the process of thinking – which has its source in the "me," the egoic self in the background of tradition, of conditioning, or prejudice, of hope, of despair – has come to an end. Can we understand this egoic self, not by analyzing, but by "seeing" the thing as it is, being aware of it as a facet and not as a theory? -- Not seeking to dissolve the egoic self in order to achieve a result, but seeing the activity of the egoic self, the me, constantly in action? Can we look at it, without any movement to destroy or to encourage? That is the problem, is it not? If, in each one of us, the center of the "me" is non-existent, with its desire for power, position, authority, continuance, self-preservation, surely our problems will come to an end!
The egoic self is a problem that thought cannot resolve. There must be an awareness which is not of thought. To be aware, without condemnation or justification, of the activities of the egoic self – just to be aware – is sufficient. If you are aware in order to find out how to resolve the problem, in order to transform it, in order to produce a result, then it is still within the field of the self of the, "me." So long as we are seeking a result, whether through analysis, through egoic self awareness, through constant examination of every thought, which is within the field of the 'me,' of the 'I,' of the "ego," or what you will.
As long as the activity of the mind exists, surely there can be no love. When there is love, we shall have no social problems. But love is not something to be acquired. The mind can seek to acquire it, like a new thought, a new gadget, a new way of thinking; but the mind cannot be in a state of love so long as thought is acquiring love. So long as the mind is seeking to be in a state of non-greed, surely is it still greedy, is it not? Similarly, so long as the mind wishes, desires and practices in order to be in a state in which there is love, surely it denies that state, does it not?
Seeing this problem, this complex problem of living and being aware of the process of our own thinking and realizing that it actually leads nowhere – when we deeply realize that, then surely there is a state of intelligence which is not individual or collective. Then the problem of the relationship of the individual to society, of the individual to the community, of the individual to realty, ceases because then there is only intelligence, which is neither personal nor impersonal. It is this intelligence alone, I feel, that can solve our immense problems. That cannot be a result; it comes into being only when we understand this whole total process of thinking, not only at the conscious level but also at the deeper, hidden levels of consciousness.
To understand any of these problems we have to have a very quiet mind, a very still mind, so that the mind can look at the problem without interposing ideas or theories, without any distraction. That is one of our difficulties – because thought has become a distraction. When I want to understand, look at something, I don't have to think about it – I look at it. The moment I begin to think, to have ideas, opinions about it, I am already in a state of distraction, breaking away from the thing which I must understand. So thought, when you have a problem, becomes a distraction – thought being an idea, opinion, judgement, comparison – which prevents us from looking and thereby understanding and resolving the problem.
