Program Notes
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Date this lecture was recorded:
Guest speaker:
J. Krishnamurti
Today I am going to replay a recording of J. Krishnamurti that I first played here in the salon in January of 2009. A lot has happened since then, but I haven’t noticed any overall change for the better in the way we humans interact with one another. My thought is that it may be worth our time to have another listen to these words of wisdom.
[The following quotations are by J. Krishnamurti in today’s podcast.]
“Give your heart and your mind with every thing that you have to find out a way of living differently.”
“We are talking about a revolution, not physical, but a psychological revolution in which there is no, at the depth, conformity. … Conformity exists when there is comparison. For a mind to be totally free from comparison, that is to observe your whole history which is embedded in you.”
“What’s your answer to this question that human beings have lived this way for millennia upon millennia, why haven’t they changed? … Why don’t you, if you’re at all serious in this matter, why don’t you ask yourself that question? Why am I, a human being who has been through all of this, why haven’t I changed?”
“And when observed through history, through our life, all that hope and faith have no meaning at all, because what is important is what we are, actually what we are, not what we think we are, or what we think we should be, but actually what is.”
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Transcript
00:00:00 ►
Greetings from Cyberdelic Space, this is Lorenzo and I’m your host here in the Psychedelic
00:00:22 ►
Salon.
00:00:24 ►
And today I’m going to replay a recording of J. Krishnamurti
00:00:28 ►
that I first played here in the salon in January of 2009.
00:00:33 ►
Well, a lot’s happened since then, but I really haven’t noticed any overall change,
00:00:38 ►
for the better at least, in the way that we humans continue to interact with one another.
00:00:44 ►
in the way that we humans continue to interact with one another.
00:00:48 ►
My thought is that it may be worth our time to have another listen to what Krishnamurti suggests that we do about this situation we’re in.
00:00:54 ►
Now, I could just direct you back to that old podcast.
00:00:58 ►
However, after re-listening to it,
00:01:00 ►
well, I think it’s just too cluttered with my own commentary.
00:01:03 ►
And I think that that detracts from Krishnamurti’s important message.
00:01:08 ►
I also believe that the most important commentary on this talk is going to be the one that your own inner voice will be saying to you as we listen right now.
00:01:19 ►
Now, to remind you of the high regard in which Krishnamurti’s ideas have been held,
00:01:25 ►
I’m first going to play a brief introduction of him from a recording on his website.
00:01:30 ►
And following that, I’ll play a talk of his that was given, well, sometime late last century.
00:01:35 ►
And if you find him as fascinating as I do, well, then I suggest that you go to jkrishnamurti.org,
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where you will find free text and audio versions
00:01:45 ►
of many of his talks.
00:01:47 ►
Throughout history,
00:01:49 ►
rare individuals
00:01:49 ►
have broken with tradition.
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Socrates,
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Einstein,
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Martin Luther,
00:01:57 ►
the great revolutionary
00:01:58 ►
Jesus Christ,
00:02:00 ►
Freud,
00:02:01 ►
the Buddha.
00:02:02 ►
They had the courage
00:02:04 ►
and insight
00:02:04 ►
to see themselves and the world around them in a completely new way.
00:02:10 ►
And what they saw changed the world forever.
00:02:17 ►
As Einstein was to Newton, so he was to spirituality.
00:02:22 ►
For most of the 20th century, millions of people from all over the world were drawn to his vision.
00:02:29 ►
The Dalai Lama, Aldous Huxley, Eric Clapton,
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Cahil Gibran, Hurricane Carter, Greta Garbo,
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Deepak Chopra, Van Morrison, Helen Keller,
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Charlie Chaplin, Jonas Salk, George Bernard Shaw,
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mothers, students, farm workers, poets, scientists, and heads of state.
00:02:53 ►
He spoke to each of them directly of the most fundamental issues facing humanity.
00:03:16 ►
I think we ought to make these meetings quite informal and perhaps at the end of the talk if there is time we can ask each other questions and hope that we will find the right answer.
00:03:26 ►
I think it is always rather difficult to communicate.
00:03:33 ►
Words must be used, and each word has a certain definite meaning, but I think we should bear in mind that the word is not the thing.
00:03:50 ►
The word does not convey the total significance.
00:03:56 ►
And if we merely semantically stick to words, then I am afraid we shall not be able to proceed much further.
00:04:10 ►
To communicate really, deeply, needs not only attention but also certain quality of affection, which doesn’t mean that one must not be critical,
00:04:31 ►
or that one must accept what is said. are sufficiently alert, not only intellectually, but avoiding the pitfall of words, there should
00:04:55 ►
also be, I think, to really communicate with another about anything, a certain quality of direct affection, certain quality of exchange,
00:05:15 ►
examination with full capacity to investigate, to examine, and then only communication can take place.
00:05:32 ►
Perhaps then there will be a commune, a communication with each other, because we are going to deal with so many subjects, so many problems during these
00:05:51 ►
talks and we are going to go into them fairly deeply. And obviously, to understand what the speaker is saying, if you are interested, one has
00:06:12 ►
to have certain quality of attention in listening.
00:06:20 ►
Very few of us listen, because we ourselves have so many ideas, so many opinions, so many
00:06:28 ►
conclusions and beliefs which actually prevent the act of listening.
00:06:39 ►
And that is one of the most difficult things, to listen to another. We are so ready with our own opinions, with our own conclusions.
00:06:49 ►
We are apt to interpret, agreeing or disagreeing, taking sides or saying, I don’t agree, and
00:07:03 ►
quickly brushing it aside.
00:07:06 ►
All that, it seems to me, prevents the act of actual listening.
00:07:15 ►
It is only when there is this listening,
00:07:23 ►
which is not merely intellectual, because any clever person can listen to a
00:07:29 ►
certain argument, to a certain exposition of ideas.
00:07:37 ►
But to listen with the mind and the heart, with the total being of oneself, if there is such thing as a being of oneself, totally, requires a
00:07:48 ►
great deal of attention.
00:07:53 ►
And therefore to attend implies not knowing one’s own beliefs, concepts, conclusions, what one wants and so on, but also putting
00:08:07 ►
those aside for the time being and listening.
00:08:11 ►
And then I think only is it possible to commune with each other, because we have to talk over great many things, because life has so many problems, we are all so confused.
00:08:35 ►
Very few have any belief in anything, or faith. There is war, there is insecurity, great anxiety, fear, the despair, the agony of daily existence,
00:08:59 ►
and the utter boredom and loneliness of it. And beyond all this there is the problem of death and love.
00:09:11 ►
And we are caught in this tremendous confusion.
00:09:20 ►
And to understand the totality of it, not the fragment that is very clear to you and
00:09:27 ►
which you want to achieve, not the special conclusion which you think is right, or an
00:09:36 ►
opinion or a belief, but rather one should take the whole content of existence, the whole history of man, his suffering, his
00:09:54 ►
loneliness, his anxiety, the utter hopelessness, meaninglessness of life.
00:10:06 ►
And I think if we can do that, not take any particular fragment which may for the time
00:10:15 ►
being appeal to you or give you pleasure, but rather see the whole map, as it were, of existence.
00:10:27 ►
Not partially, not fragmentarily, but see the whole of it. We shall be able to bring about a radical revolution in the psyche.
00:10:52 ►
And it seems to me that is the main crisis of our life, that though there are vast changes going on in the world, the world of science, mathematics and all
00:11:09 ►
the rest of it.
00:11:10 ►
Technologically there is tremendous change going on.
00:11:16 ►
But in the psyche of the human but rather in the way we think,
00:11:34 ►
in the way we live, in the way we feel.
00:11:38 ►
I think that is where a revolution must take place. And this revolution can only be possible not according to any particular pattern, because
00:11:54 ►
no revolution, psychologically I am talking about, is possible if there is merely the imitation of a particular ideology, to me all ideologies are idiotic.
00:12:10 ►
There is no meaning.
00:12:15 ►
What has meaning is what is, not what should be.
00:12:21 ►
And to understand what is, there must be freedom to look, not only to look outwardly but inwardly.
00:12:32 ►
You know, really, there is no division as the outer and the inner.
00:12:41 ►
It’s a process, a unitary movement.
00:12:48 ►
The moment you understand the outer, you are also understanding the inner.
00:12:53 ►
But unfortunately we have divided, broken up life into fragments – the outer, the
00:12:59 ►
inner, the good and the bad, and so on.
00:13:06 ►
As one has divided the world into nationalities with all their miseries and wars, we have
00:13:15 ►
also divided our own existence inward and outward. I think that is the worst thing one can do, to break up one’s own existence into various
00:13:29 ►
fragments.
00:13:32 ►
And that’s where contradiction lies, and most of us are caught in this contradiction,
00:13:40 ►
and hence in conflict. So, with all the complications, the confusions, the misery,
00:13:53 ►
the enormous human effort that has gone up to build a society,
00:14:02 ►
which is getting more and more complex.
00:14:07 ►
And is it possible, living in this world, to be totally free of all confusion and therefore of all contradiction, and hence be free of fear.
00:14:31 ►
Because a mind that is afraid obviously has no peace. And it’s only when the mind is completely and totally free of fear, then it can observe,
00:14:53 ►
then it can investigate.
00:14:57 ►
One of our major problems is violence, not only outwardly but inwardly.
00:15:09 ►
Violence is not merely physical violence, but the whole structure of the psyche is based
00:15:15 ►
on violence. This constant effort, this constant adjustment to a pattern, constant pursuit of a pleasure,
00:15:34 ►
and therefore the avoidance of anything which gives pain, discarding the capacity to look,
00:15:44 ►
to observe what is, all that is part of violence.
00:15:50 ►
Aggression, competition, the constant comparison between what is and what should be, the imitation,
00:16:02 ►
surely all that is a form of violence, because man since historical times
00:16:11 ►
has chosen war as the way of life.
00:16:16 ►
Our daily existence is a war in ourselves as well as outwardly.
00:16:23 ►
We are always in conflict with ourselves and with another.
00:16:29 ►
And is it possible for the mind to be totally free of this violence?
00:16:40 ►
Because we need peace outwardly as well as inwardly.
00:16:47 ►
And peace is not possible if there is not freedom, freedom from this total aggressive
00:16:54 ►
attitude towards life.
00:16:57 ►
So we all know this, that there is violence, that there is tremendous heat in the world, war, destruction, competition,
00:17:13 ►
each one pursuing his own particular form of pleasure.
00:17:18 ►
All that, it seems to me, is a way of life which breeds contradiction and violence.
00:17:29 ►
And we know this intellectually, we have thought about it, statistically we can examine it,
00:17:39 ►
intellectually we can rationalise the whole thing and say, well, that’s inevitable,
00:17:44 ►
that is the history of man for the last two million years and say, well, that’s inevitable, that is the history of
00:17:45 ►
man for the last two million years and more, and we’ll go on that way.
00:17:51 ►
So one asks oneself whether it is at all possible to bring about a total revolution in the psyche,
00:18:01 ►
in oneself, not as an individual.
00:18:07 ►
The individual is the local entity, the American, the Indian, the Russian.
00:18:15 ►
He can do very little.
00:18:21 ►
But we are not the local entities, we are human beings.
00:18:29 ►
There is no barrier as an Indian or an American, Russian, a communist and so on.
00:18:40 ►
If we regard the whole process of existence of a human being,
00:18:46 ►
of which you and I are,
00:18:48 ►
if we can bring about a revolution there,
00:18:55 ►
not in the individual.
00:18:58 ►
Because, after all, apart from nationalities
00:19:04 ►
and the absurdities of religion, organised religion, and superficial
00:19:14 ►
culture, if we go beyond that, as a human being we all suffer, we go through tortures of anxiety, there is sorrow, there
00:19:34 ►
is the everlasting search for the good and the noble and what is generally called the
00:19:39 ►
God.
00:19:40 ►
We are all afraid. So if we can bring about a change there in the human psyche, then the individual will
00:19:56 ►
act quite differently. This implies that there is no division between the conscious and the unconscious.
00:20:10 ►
I know it is the fashion to discuss a great deal and study a great deal about the unconscious.
00:20:19 ►
Really there is no such thing as the unconscious.
00:20:22 ►
We’ll discuss all this. we’ll go into all this.
00:20:27 ►
I’m just outlining what we are going to talk over together during the next five talks. And is it possible for the human being to totally empty the past so that he is made
00:20:51 ►
new to look at life entirely differently?
00:20:55 ►
You see, the past, whether it is the fifty years past or two million years past, which we call the unconscious,
00:21:10 ►
the unconscious which is the racial residual, the tradition, the unconscious, is not the unconscious, it is always in the
00:21:31 ►
conscious.
00:21:33 ►
Because there is only consciousness.
00:21:40 ►
You may not be aware of the total content of that consciousness.
00:21:45 ►
And all consciousness is limitation.
00:21:49 ►
And we are caught in this.
00:21:53 ►
We move in this consciousness from one field to another field, calling it by different
00:21:59 ►
names, but it is still the conscious. And this game we play as the unconscious, the conscious, the past, the future, and all
00:22:12 ►
that is within that field.
00:22:15 ►
You can observe it for yourself, you are very aware of your own process of thinking, feeling,
00:22:23 ►
acting. your own process of thinking, feeling, acting, how we deceive ourselves, move from one field,
00:22:30 ►
from one corner to another.
00:22:33 ►
And this consciousness, which is always limited, because in that consciousness there is always
00:22:42 ►
the observer. And wherever there is the observer, the censor, the watcher,
00:22:50 ►
he creates the limitation within that consciousness.
00:22:58 ►
I think that’s fairly simple if you look at it. So any change brought about by will, by pleasure, by an avoidance or an escape, any change or
00:23:17 ►
revolution brought about by influence, by pressure, strain, convenience for particular pleasure is still within that limit, in that
00:23:28 ►
consciousness.
00:23:30 ►
And therefore it is always limited, and therefore it is always breeding conflict.
00:23:37 ►
So if one observes this, not through books, not through psychologists and analysts and all the rest of it, but if
00:23:48 ►
one observes this actually, factually, as it takes place in yourself, as a human being,
00:23:58 ►
then the question will inevitably arise whether it is possible to be conscious where it is
00:24:10 ►
necessary to be conscious – going to the office and all the rest of it – and where
00:24:20 ►
consciousness is a limitation and therefore be free of it. Not that you go into a trance or amnesia or some mystical nonsense.
00:24:33 ►
Unless there is that freedom from this enclosing consciousness, this time-binding consciousness, that we shall not have peace, because peace is not dependent
00:24:51 ►
on politicians, on the army – they are much too vested interests in all that – nor on the priests, nor on any belief.
00:25:10 ►
They have taught all religions, except perhaps one or two, Buddhism and Hinduism, perhaps,
00:25:20 ►
always taught peace and entered into war.
00:25:26 ►
And that’s the way of our life.
00:25:28 ►
And I feel if there is no freedom from this limitation of consciousness as time-binding
00:25:37 ►
with its observer as the centre, man will go on endlessly suffering, and so is it possible to empty the whole of consciousness,
00:25:53 ►
the whole of my mind, with all its tricks and vanities, deceptions and pursuits and
00:26:01 ►
moralities and all that, based essentially on pleasure.
00:26:08 ►
Is it possible to be totally free of all that, empty the mind so that it can look and act
00:26:15 ►
and live totally differently?
00:26:19 ►
I say it is possible, not out of vanity or some superstitious mystical nonsense – but it is possible only
00:26:30 ►
when the observer, the centre, and the observed, there is the realisation that the observer
00:26:40 ►
is the observed.
00:26:45 ►
This is extremely not difficult, requires a great deal of understanding to come to this.
00:26:55 ►
It isn’t a matter of your sentimentally agreeing or disagreeing.
00:27:01 ►
You know what is understanding, what understanding means?
00:27:05 ►
Surely understanding is not intellectual, not saying, understand your words, the meaning
00:27:14 ►
of your words.
00:27:15 ►
That’s not understanding, surely.
00:27:17 ►
Nor is it an emotional agreement, a sentimental affair, there is understanding of any problem, of any issue, when the mind
00:27:31 ►
is totally quiet, not induced quietness, not disciplined quietness, but the mind is completely
00:27:41 ►
still.
00:27:42 ►
Then there is an understanding.
00:27:48 ►
This is what we do.
00:27:51 ►
Actually this takes place when you have a problem of any kind.
00:27:59 ►
You have thought a great deal about it, investigated, examined back and forth, and there is no answer.
00:28:06 ►
And you more or less push it aside and your mind becomes quiet with regard to that problem,
00:28:15 ►
and suddenly you have an answer.
00:28:18 ►
This happens to so many people, ordinarily, this is nothing. So understanding can only come, surely, when there is a direct perception, not a reasoned
00:28:35 ►
conclusion. My question is then, how is a man, a human being, not American, not Englishman, not Chinese
00:28:51 ►
and all the rest of it, how is a human being to create not only a new society, and he can
00:29:01 ►
only create that when there is a total revolution in himself, as a human
00:29:06 ►
being.
00:29:08 ►
And is that possible?
00:29:11 ►
So that he has no fear at all, because he understands the nature of fear, what is the structure of fear, the meaning of fear, comes directly into contact with
00:29:28 ►
it, not a thing to be avoided but to be understood, and it means, is it possible for the whole of that structure of thought,
00:29:45 ►
which is always functioning round the centre,
00:29:50 ►
is it possible, in understanding the whole machinery of thinking,
00:29:58 ►
which is the result of memory, and thought is the reaction of memory, and hence the limitation of consciousness,
00:30:10 ►
is it possible to totally not think, to totally function without the memory as we now function, as it now functions.
00:30:28 ►
I hope I am conveying something.
00:30:32 ►
If not, we will go into it.
00:30:39 ►
You see, this brings us to a point.
00:30:46 ►
What is the function of idea?
00:30:50 ►
Idea being the prototype, the formula, the ideal, the concept, has it any function at
00:31:04 ►
all?
00:31:06 ►
For us idea is very important, and we function, we based on ideas, and hence a contradiction between
00:31:34 ►
act and the idea.
00:31:37 ►
Now, I have an idea, I have an ideal, a belief and all the rest of it, and I act according to that, or approximate
00:31:50 ►
my action to that.
00:31:53 ►
And action can never be…
00:31:56 ►
The idea is unreal, the action is real. The idea of a nation, the idea of a certain dogma, the dogma of belief in God and all
00:32:16 ►
the rest of it, are purely ideological. And is it possible to act without the idea?
00:32:28 ►
This requires a great deal of enquiry, because as long as there is conflict there must be
00:32:41 ►
pain and sorrow. Con, conflict in any form, and there must be conflict as long
00:32:49 ►
as there is contradiction.
00:32:52 ►
And the nature of contradiction is essentially the idea and the fact, the what is.
00:33:07 ►
If there is no idea at all – belief, dogma, the tomorrow, which is always the ideal, tomorrow
00:33:16 ►
– then I can see actually what is.
00:33:30 ►
And to understand what is, one need not have ideas.
00:33:35 ►
All that one has to do is to observe.
00:33:38 ►
So that brings us to a point which is, what is observing, what is seeing?
00:33:48 ►
I wonder if we ever see, observe, or do we see with the word, with a conclusion, with a name, and therefore they become the barriers to see.
00:34:10 ►
If you say, well, he is an Indian from India with all his mystical ideas or romantic ideas
00:34:15 ►
and so on and so on, you are actually not seeing.
00:34:20 ►
So it is only possible to see when thought doesn’t function.
00:34:31 ►
If you are listening, except expecting some…
00:34:37 ►
I don’t know what. And the expectation is preventing you from listening, or the idea, the concept, the knowledge
00:34:56 ►
prevents you from observing.
00:34:59 ►
If you look at a flower, or a tree, or a cloud, or the bird, whatever it is, immediately your reaction is you have
00:35:09 ►
given it a name, you like it or dislike it, you have categorised it, put it away as a
00:35:19 ►
memory and you have stopped looking. So is it possible to look, to see, without all the mentation taking place?
00:35:37 ►
Mentation is always thought as an idea, as memory, and hence there is no direct perception.
00:35:49 ►
I do not know if you have not observed, if you have observed your friend or your wife
00:35:56 ►
or your husband looking, to look.
00:36:01 ►
You look at another, surely, with all the memories, misfortunes, insults and all the
00:36:08 ►
rest of it, and you look, or you listen.
00:36:13 ►
You actually are not listening or seeing.
00:36:18 ►
And this process of non-observance is called relationship. Please, don’t laugh it away, because as I said, or probably I have not said this time,
00:36:37 ►
all this is very serious.
00:36:40 ►
It isn’t a philosophical lecture which you listen to, talk, you listen to and then go
00:36:45 ►
home and carry on.
00:36:47 ►
It’s only to the very serious man there is living, there is life.
00:36:56 ►
And one cannot, with all this appalling confusion, misery, just laugh it away or go to a cinema and forget all about the beastly
00:37:07 ►
stuff.
00:37:08 ►
Therefore it requires extraordinary, earnest, attentive seriousness.
00:37:16 ►
And seriousness is not a reaction.
00:37:20 ►
All reactions are limitations.
00:37:25 ►
But when one observes, listens, looks, then one begins to understand whether it is at
00:37:34 ►
all possible for man to be totally free of his conditioning, because we are all conditioned by the food, the clothes, the climate, the culture, the
00:37:48 ►
society – will it be?
00:37:55 ►
And is it possible to be free of that conditioning?
00:37:59 ►
Not in some distant future, but on the instant.
00:38:05 ►
That’s why I said whether it is at all possible to free the mind totally, empty it completely
00:38:19 ►
so that it is something new. If this does not take place, we are committed to sorrow, we are committed to everlasting
00:38:32 ►
fear.
00:38:35 ►
So how is it possible, and is it at all possible, to free the mind of the past totally, empty it, though in certain fields the knowledge
00:38:54 ►
is essential.
00:38:55 ►
If I didn’t know where I was going, all the technological knowledge which man has acquired through centuries, we can’t
00:39:07 ►
forget all that, put all that aside.
00:39:10 ►
But I am talking about a psyche which has accumulated so many concepts, ideas, experiences, and caught within this consciousness with the observer as its
00:39:28 ►
centre.
00:39:29 ►
Now, having put the question, what’s the answer?
00:39:39 ►
And who is going to answer it?
00:39:41 ►
It is the right question, not an irrelevant question.
00:39:47 ►
When one puts the right question there is the right answer, but it requires a great
00:39:52 ►
deal of integrity to put the right question.
00:39:58 ►
We have put the right question. Is it possible for man who has lived for so many centuries and million years, who has
00:40:11 ►
pursued a path of violence, has accepted war as the way of life in daily life as well as
00:40:19 ►
on the battlefield, who is seeking everlastingly peace and denying it, is it possible for man
00:40:31 ►
to transform himself completely so that he lives totally differently?
00:40:42 ►
Now having put the question, who will answer it?
00:40:49 ►
Will you look to somebody to answer it, some guru, some priest, some psychologist, or are
00:41:00 ►
you waiting for the speaker to answer it?
00:41:05 ►
If you put the question rightly, the answer is in the question.
00:41:12 ►
But very few of us have put that question.
00:41:17 ►
We have accepted the norm of life, and to change that requires a great deal of energy.
00:41:29 ►
And we are committed to certain dogmas, certain beliefs, certain activities, the way of life
00:41:35 ►
– we are committed.
00:41:37 ►
And we are frightened to change it, not knowing what it will breed. So can we, realising the implications of all this, can we honestly put that question?
00:41:56 ►
And how you put it, ask myself intellectually, out of curiosity, out of a moment when I can spare
00:42:12 ►
for my daily routine, but that will not answer it.
00:42:21 ►
So what will answer that question depends on the mind, how earnest it is, or how lazy
00:42:34 ►
it is, or how indifferent to the whole structure and the misery of existence.
00:42:42 ►
Now having put that question, we are going to find out.
00:42:47 ►
We are going to talk over together during these five more talks that are to come, how
00:42:54 ►
to discover the answer for ourselves, therefore not depending on anybody.
00:43:01 ►
There is no authority, there is no guru, no priest that will answer
00:43:07 ►
this.
00:43:08 ►
And to come to that point when you are not dependent on anybody psychologically is the
00:43:16 ►
first, probably the mind has freed itself from all its diseases, then we can find out, then
00:43:33 ►
it can find out if there is a reality which is not put together by thought.
00:43:39 ►
If there is such thing as God, because man has searched, sought after and hunted that being.
00:43:52 ►
And we have to answer that question.
00:43:54 ►
And also we have to answer the question of what death is.
00:43:59 ►
A society, a human being that does not understand what death is, will not know what life is, nor
00:44:09 ►
will he know what love is.
00:44:12 ►
And merely to accept or deny of something which is not a thought is rather immature, but if one would go into it, one must lay the foundation
00:44:32 ►
of virtue, which has nothing to do with social morality.
00:44:38 ►
One must understand the nature of pleasure, not deny pleasure or accept pleasure, but
00:44:44 ►
understand the nature of it, the structure
00:44:46 ►
of it.
00:44:47 ►
And obviously there must be freedom from fear, and hence a mind that is completely free from
00:44:59 ►
discontent and wanting more experience. Then only it seems to me possible to find out
00:45:08 ►
if there is something beyond the human fear
00:45:16 ►
which has created God.
00:45:29 ►
And for now, this is Lorenzo signing off from Cyberdelic Space.
00:46:09 ►
Namaste, my friends. Thank you.