The other thing I would like to go into this morning
is sorrow.
We have talked about authority,
we have talked over together
about the desire for security,
the nature and the structure of authority,
we talked about fear, pleasure, love.
And if we may,
we also should talk over together this enormous problem of suffering.
I hope you are not tired, are you?
We are going to have an insight into suffering.
There is not only
a particular human being with his suffering,
there is the suffering of the world.
There is suffering through poverty, ignorance,
there is suffering
brought about through death,
there is suffering
out of great pity,
there is suffering when you see animals tortured,
killed, maimed,
there is suffering when there is war,
thousands of mothers and sisters and wives, girls
crying their heart out
because we have accepted war.
I don't know why we have accepted it, but you have.
So wars have brought about immense suffering.
The totalitarian,
the authoritarian dictators
have brought immense suffering.
Concentration camps,
one may not have been in them but you see it,
you know it is happening and you suffer.
So there are these various kinds of suffering,
not only personal
but the suffering of the whole of humanity.
You are aware of it, aren't you?
And we have accepted it.
We say love is part of suffering.
When you love somebody it brings about suffering.
So we are going to question together
whether it is possible to be free of all suffering,
and when there is this freedom from suffering
in the consciousness of each human being
who is listening here,
then that freedom from suffering
brings about a transformation in consciousness
and therefore that consciousness,
that radical change in consciousness,
affects the whole of mankind's suffering.
That is part of compassion,
not saying, I suffer, my God, why do I suffer?
Why should I suffer?
And from that suffering, act neurotically
and try to escape from that suffering
through various forms of religious, intellectual,
social work and so on, escape from it.
So we are saying:
is it possible for every human being here
to be free of this enormous burden of suffering?
Where there is suffering you cannot possibly love.
That is a truth, a law!
When you love somebody
and he or she does something
which you totally disapprove, and you suffer,
it shows that you don't love.
I am not laying down the law, but see the truth of it.
How can I suffer when my wife
– if I have a wife, or a girl –
throws me away and goes after somebody else?
And we suffer from that.
We get angry, jealous,
envious, hateful,
and at the same time we say, I love my wife,
or my girl.
I say such love is not love.
Is it possible not to suffer
and yet have immense love,
the flowering of it?
So we are going to find out what suffering is.
There is physical suffering.
Headaches, operations,
malformed bodies,
accidents that bring about amputation,
or some form of ugly deformity.
There is suffering from the various unfulfilled desires
– I hope you are following all this –
There is suffering from the loss of a person
whom you think you love.
After all what is the structure and the nature
and the essence of suffering?
The essence of it, not the various forms of it.
What is the essence of suffering?
I am asking myself for the first time.
I am going to find out, together we are going to find out.
Is it not
the total expression
at that moment
of complete self-centred existence?
It is the essence of the me,
the essence of the ego, the person,
the limited, enclosed, resisting existence
which you call the me, the form, the name, all that.
When there is an incident
that demands investigation and understanding,
and insight,
that very incident brings about the awakening of the me, the essence,
and that I call suffering.
What do you say?
If there was no me, would you suffer?
You would help, you would do all kinds of things,
but you wouldn't suffer.
Suffering then
is the expression of the me,
which includes self-pity, loneliness,
trying to escape, trying to be with the other who is gone,
all that's implied which is the very me,
which is the past.
The image of the past which is me,
the knowledge, the remembrance of the past, which is me.
What relationship has suffering
– the essence of the me – to love?
Please think it out, let's think it out together.
We're asking:
is there any relationship between love and suffering?
Is love put together by thought,
whereas the me is put together by thought.
Oh, come on! I see something.
Are we following?
Is love put together by thought?
The experience, the memories, the remembrances,
the pain, the delight, the pleasures,
and the pursuit of pleasure, sexual or otherwise,
the pleasures of possession, possessing somebody
and the somebody liking being possessed,
all that is the structure of thought,
which we've gone into.
And the me
with its name, with its form,
the essence of me is the nature and structure put together by thought.
Obviously.
So what is the relationship between love and suffering?
If love is not put together by thought
– please go into this, put your heart into this! –
if love is not put together by thought
then suffering has no relationship to it,
therefore action from love
is different from action from suffering.
Why am I so intense about all this?
Why aren't you so intense?
To have an insight
– please follow this –
to have an insight into suffering,
which means,
what place has thought in relationship to love,
and in relationship to suffering?
To have an insight into it,
which means you are neither escaping,
wanting comfort,
frightened to be lonely, isolated,
therefore your mind is free,
therefore that which is free is empty.
And if you have that emptiness,
which means freedom,
you have an insight into suffering.
Therefore suffering as the me disappears.
There is immediate action because that is so.
So your action then is from love, not from suffering.
Then one discovers that action from suffering
is a continued action of the me modified,
and therefore constant conflict.
You can see the logic of it all, the reason for it.
It is possible to love
without a shadow of suffering.
What is the action of compassion?
If love is not the result of thought,
thought, which is the response of memory
stored up in the brain as knowledge and experience,
that thought is not love,
and our action is based on thought.
'I must do this', 'this is my motive',
it is based on the movement and the modification of thought.
When thought is not love,
then what is the action of compassion, love?
We can say then, from there,
what is the action of an insight out of which there is intelligence?
We are saying compassion is intelligence.
What is the action of intelligence
which is not the outcome of thought?
What is the action of intelligence?
Can you ask such a question?
If you have intelligence it is operating,
it is functioning, it is acting.
But to say, what is the action of intelligence,
you want thought to be satisfied.
You see what I mean?
When you say what is the action of compassion,
who is asking it?
Is it not thought?
Is it not the me that is saying,
if I could have this compassion I'll act differently?
Therefore when you put that question
you are still thinking in terms of thought.
But if you have an insight into thought
then thought has its right place and intelligence then acts.
Have you got it for this morning?
Is that enough for this morning?
It's enough for me, for the speaker.
So see, sirs, what is implied in all this,
how important it is
that there should be a radical revolution,
psychological revolution,
because no politics, no government,
no Lenin, Marx,
nobody is going to solve any of our problems
– the human problem
from which every misery comes,
from a human being who is functioning, living, operating,
acting on thought.
And when you have an insight into thought
then you also have an insight into the nature
and the beauty of love,
and from there, action from that.
There's a nice story
of a preacher, a teacher.
Perhaps some of you have heard it from me,
if you have heard it please forgive me for repeating it.
There was a teacher and his disciples.
Every morning he used to talk to the disciples, give a sermon.
And one morning he gets on the rostrum,
on the pedestal,
and as he was just about to begin
a bird comes in and sits on the window sill
and begins to sing.
And the preacher stops talking and listens to the bird,
the beauty of the sound,
the blue sky and the quietness of that song.
And the bird flies away.
So he turns to his disciples and says,
'The morning sermon is over.'
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