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.That is, we think that we have progressed through constant change of experiences, from the state of wantinga hat to the state of wanting and searching for God.So we believethat through experiences, through choice, we have made progress.Now to me that is not progress; it is merely change in sensation,sensation more and more subtle, more and more refined, but stillsensation, and therefore superficial.We have merely changed theobject of our desire; at first it was a hat, now it has become God,and therein we think we have made tremendous progress.That is,we think that through this gradual process of refining sensation weshall find out what truth, God, eternity is.I say you will never findtruth through the gradual change of the object of desire.But if youunderstand that only through immediate perception, immediatediscernment, lies the whole of wisdom, then this idea of thegradual change of desire will disappear.Now what are we doing? We think: "I was different yesterday, Iam different today, and I shall be different tomorrow; so we look todifference, to change - not to discernment.Take, for instance, theidea of detachment.We say to ourselves, "Two years ago I wasvery much attached, today I am less attached, and in a few years Ishall be still less, eventually coming to a state in which I shall bequite detached." So we think that we have grown from attachmentto detachment through the constant shock of experience, which wecall progress, development of character.To me this is not progress.If you perceive with your entirebeing the whole significance of attachment, then you do notprogress towards detachment.The mere pursuit of detachment doesnot reveal the shallowness of attachment, which can be understoodonly when the mind and heart are not escaping through the idea of detachment.This understanding is not brought about through time,but only in the realization that in attachment itself there is pain aswell as transient joy.Then you ask me, "Won't time help me toperceive that?" Time will not.What will make you perceive iseither the transiency of joy or the intensity of pain in attachment.Ifyou are fully aware of this, then you are no longer held by the ideaof being different now from what you were a few years ago, andlater on being different again.The idea of progressive timebecomes illusory.To put it differently, we think that through choice we shalladvance, we shall learn, through choice we shall change.Wechoose mostly what we want.There is no satisfaction incomparative choice.That which does not satisfy us we call theunessential, and that which does, the essential.Thus we areconstantly being caught in this conflict of choice from which wehope to learn.Choice, then, is merely opposites in action; it iscalculation between the opposites, and not enduring discernment.Hence, we grow from what we call the unessential to what we callthe essential, and that, in turn, becomes the unessential.That is, wegrow from the desire for the hat, which we thought was theessential and which has now become the unessential, to what wethink is the essential, only to discover that also to be the unessen-tial.So through choice we think that we shall come to the fullnessof action, to the completeness of life.As I have said, to me perception or discernment is timeless.Time does not give you discernment of experiences; it makes youonly more clever, more cunning, in meeting experiences.But ifyou perceive and live completely in the very thing that you are experiencing, then this idea of change from the unessential to theessential disappears, and so mind frees itself from the idea ofprogressive time.You look to time to change you.You say to yourself, "Throughthe multiplication of experiences, as in changing from the desirefor the hat to the desire for God, I shall learn wisdom, I shall learnunderstanding." In action born of choice there is no discernment,choice being calculation, a remembrance of incomplete action.That is, you now meet an experience partially, with a religiousbias, with the prejudices of social or class distinctions, and thisperverted mind, when it meets life, creates choice; it does not giveyou the fullness of understanding.But if you meet life withfreedom, with openness, with simplicity, then choice disappears,for you live completely, without creating the conflict of opposites.Question: What do you mean by living fully, openly, freely?Please give a practical example.Please also explain, with apractical example, how in the attempt to live fully, openly, andfreely one becomes conscious of one's hindrances which preventfreedom, and how by becoming fully conscious of them one can beliberated from them.Krishnamurti: Suppose I am a snob and am unconscious that Iam a snob; that is, I have class prejudice, and I meet life,unconscious of this prejudice.Naturally, having my mind distortedby this idea of class distinction, I cannot understand, I cannot meetlife openly, freely, simply.Or again, if I have been brought up withstrong religious doctrines or with some particular training, mythoughts and emotions are perverted; with this background ofprejudice I go forth to meet life, and this prejudice naturally prevents my complete understanding of life.In such a backgroundof tradition and false values, of class distinction and religious bias,of fear and prejudice, we are caught.With that background, withthose established standards, either inner or outer, we go forth tryingto meet life and trying to understand.From these prejudices therearises conflict, transient joys and suffering.But we are unconsciousof this, unconscious that we are slaves to certain forms of tradition,to social and political environment, to false values.Now to free yourself from this slavery, I say, do not try toanalyze the past, the background of tradition to which you are aslave and of which you are unconscious.If you are a snob, do nottry to find out after your action is over whether you are a snob.Befully aware, and through what you say and through what you do,the snobbery that you are unconscious of will come into activity;then you can be free of it, for this flame of awareness creates anintense conflict, which dissolves snobbery.As I said the other day, self-analysis is destructive, because themore you analyze yourself the less there is of action.Self-analysistakes place only when the incident is over, when it has passedaway; then you return to that incident intellectually and tryintellectually to dissect it, to understand it.There is nounderstanding in a dead thing.Rather if you are fully conscious inyour action, not as a watcher who only observes, but as an actorwho is wholly consumed in that action - if you are fully aware of itand not apart from it, then the process of self-analysis does notexist
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