The only instrument we have is the mind. We have used it hitherto, wrongly. Is it possible now to bring to an end this whole process of the self with all its deteriorating factors, with all its destructive elements?

I think most of us realize that the self is separative, destructive, antisocial; outwardly and inwardly, it is an isolating process in which no relationship is possible, in which love cannot exist. We more or less feel this actually or superficially, but most of us are not aware of it. Is it possible to really bring that process to an end, not substitute it for something else, or postpone, or explain it away?

As we have seen, mere discipline, mere conformity, does not end the self; it only gives it a vital strength in another direction. Most intelligent people, thoughtful people, must have enquired into this.

Apart from religious sanctions, totalitarian compunctions, injunctions and concentration camps, most of us must have asked if the self can really come to an end. When we do put that question to ourselves, the automatic, the natural response is the `how'. How is it to come to an end? So to us, the `how' becomes very important. Only the `how', the practical way, the manner, matters to us. If we can examine a little more closely the whole question of the `how' and its technique, perhaps we shall understand that the `how', the practical way of achieving a result, will not end the self.

When we want to know the method of ending the self, the way how to bring it about, what is the process of the mind? Is there the `how', the way of doing, the method, the system? If we do follow the system, does it end the self? Or, does it give strength in another direction? Most of us are anxious, particularly those who are somewhat earnest and religiously inclined, desire to know or find out the method of ending, the way of becoming, the way of achieving a result. If we look deeply into our hearts and mind, it is obvious that we would pursue the method of ending the self, should there be one.

Now, why does the mind ask the way, the technique, the method? Is not that an important question? What happens is this. You have a system, a method, the `how', the technique; and the mind shapes after the technique, the pattern. Does that end the self?

You may have a very rigorous and disciplining method, or a method that will gradually ease you out of the conflict of self, a method that will give you solace; but essentially, the desire for a method only indicates really the strengthening of the self. Does it not? Please follow this closely and you will see whether or not the `how' indicates a thought process, an imitative process, through which the mind, the self, can gather strength and have greater capacity and not end at all.

Take the question of envy. Most of us are envious at different levels, which causes untold misery to others and to ourselves; you have envy of the rich, envy of the learned, envy of the guru, envy of the man who achieves. Envy is the social motive, a drive in our existence. It is clothed sometimes in a religious form but essentially it is the same; it is the desire to be something, spiritually, economically. That is one of our major drives. Is there a method, a means, by which you can get rid of it? Our instinctive response, if we are at all thoughtful, is to find a way to make it come to an end or to bring it to an end. What happens? Can envy be brought to an end by a method, by a technique? Envy implies the desire to be something here or hereafter. You have not tackled the desire which makes you envious; but you have learned a way to cover up that desire by expressing it in another way; but essentially, it is still envy.

So, if you can understand this process of how we want a method to achieve a result, and if we also understand the mind that cultivates the technique, we can then see that essentially it is the strengthening of thought. Thought is one of the major factors that bring about deterioration, because thought is a process of memory, which is verbalization of memory and is a conditioning influence. The mind that is seeking a way out of this confusion is only strengthening that thought process. So, what is important is, not to find a way or a method - because we have seen what the implications in it are - but to be aware of the whole process of the mind.

Thought can never be independent; there is no independent thinking, because all thought is a process of conformity to the past. There is no independence or freedom through thinking. How can a mind which is essentially the result of the past, which is conditioned by various memories, climatically, socially and environmentally and so on, how can such a mind be independent? So, if you seek independence of thought, you are only perpetuating the self. What is the process of this independence? Most of us are lonely, and there is a constant craving for fulfilment. Being aware of this emptiness in ourselves, we seek various forms of escapes from it - religious, social; you know the whole business of escapes. As long as we do not solve that problem, the independence that we are seeking in thinking will only be the perpetuation of the self.

For most of us, creation is non-existent; we do not know what it means to create. Without that creativeness which is not of time, which is not of thought, we cannot bring about a vitally different culture, a different state of human relationship? Is it possible for the mind to be in that receptive state in which creativeness can take place? Thought is not creative; the man who pursues the idea can never be creative; the pursuit of an ideal is thought process and is conditioned after the mind. So, how can the mind which is thought process, which is the result of time, which is the result of education, of influence, of pressure, of fear, of the search for reward, of the avoidance of punishment, how can such a mind be ever free so that creativeness can take place?

When we put that question to ourselves, we want to know the method, the `how', the practical way to achieve that mental freedom. Trying to know the `how', the method, is the most absurd thing and is a school boy's affair. The `how' implies always the method which is the pursuit of thought, the conformity to a particular technique. We see also that only when the mind with its thought process comes to an end, is there creation.

Surely, in the present crisis of the world and with the politicians and their cunning exploitations, creation is the most difficult thing to achieve. We do not want more theories, more ideals, more leaders, more and newer techniques, the means of supporting a pattern. The only minds that are creative are those of human beings that are integrated.

Is it possible for the mind which is the result of centuries of thought process, ever to be in that creative state? That is, can the thought ever receive, or ever cultivate, that creative urge? It seems to me that is one of the most important things we should ask ourselves, because the mere following of a pattern has not led us anywhere, socially or religiously. No leader can give us the real creative urge; no example can do that; every example is the expansion of the self, the hero is the expansion of the 'me' glorified.

So is the pursuit of the ideal an expansion of my self, fulfilling of myself in an idea; it is continuation of thought as time, and therefore there is no creative state. I think it is very important to find this out, to be aware how essential it is for each of us to discover for ourselves that creative spirit. The mind can never discover that, do what it will; thought can never understand or bring about that creative state.

What is that creative state? Surely it cannot be stated positively. To describe it is to limit it. The description will be a process of measuring; and to measure it is to use a thought process. Obviously it is so. Therefore thought can never capture it. It is of no value to describe it. But what we can do is to find out what are the barriers, by negatively approaching it, obliquely coming upon it. Most of us will object to it, because most of us are accustomed to be direct. `Do this thing and you will get that' is the attitude that governs your approach. What we are discussing is not to describe that state, but to find out what you should do to discover for yourself the impediments that prevent that creative state, that extraordinary state in which the mind, the observer, is non-existent.

What is the first thing that stands in the way? Surely, the whole desire to be powerful, to dominate, stands in the way. The desire for power is a process which is separative; though it may be identified with the whole, with a country, or with a group, it is an isolating process. The impediment is the mind which is ambitious at any level - the so-called spiritual ambition, the mind of the politician, of the rich and of the poor man. All these persons desire to have more.

The urge for more is the most destructive element that stands in the way. That is very difficult to grasp because the mind is so subtle. You may not seek power in the crude form, but you may seek it as a politician with his excuse of doing things in the interests of the state; or you may be an electioneer. There are different forms of pursuit of power which are all essentially the will to be, the will to be come something, which expresses it self through virtue, through respectability, through the action of the mind, the sense of domination, the pride of having power.

So, one of the major factors, major barriers, is this desire for power, this desire for domination. Do watch in your own lives and you will see the separative, the destructive desire in action. That will obviously defeat love. It is only love that is our redemption. But you cannot have love if there is any sense of domination, any sense of the desire for power, position, authority, the will in action, the desire to achieve a result. We know all this. Vaguely we are aware of it also. We are caught in the stream of becoming, in the stream of desire for power; and we are incapable of stopping it and stepping out. To step out, there is no `how'. You see the full implications of power; and when you realize it fully, you step out; there is no `how'.

One of the hindrances that prevents creativeness is authority, authority of the example, the authority of the past, authority of experience, authority of knowledge, authority of belief. All these are impediments for a creative state. You do not have to accept what I am saying. You can observe it in your own life; and you will see how belief, knowledge and authority strengthen the separative process of the mind.

Obviously, another factor that prevents the creative state is repetition, imitation, perpetuation of an idea. Repetition is not only of sensation but of rituals, vain repetition of the pursuit of knowledge, repetition of experience, which have no significance at all. All these are hindrances. There is no new experience. All experience is a process of recognition. When there is no recognition, there is no experience; and the process of recognition is a process of the mind, which is verbalization.

Another factor that divides us from that creative state is this desire for a method, the `how', the way, practicing something so that our mind can achieve a result; this is a process of continuity, repetition; and the mind which is caught in repetition, can never be creative.

So, if you can see all that, then you will find that it is the mind actually that is preventing the creative state from coming into being.

So when the mind is aware of its own movement, mind comes to an end. It is only then that the creative state can be; it is the only salvation because that creative state is love. Love has nothing to do with sentiment. It has nothing to do with sensation. It is not a product of thought, nor can the mind manufacture it. Mind can only create images, images of sensation, of experience; and images are not love. We do not know what it means though we use that word very freely. But we know sensation; and it is the very nature of the mind to feel sensation, and pursue sensation through images, through words, through every form of conceit. But the mind can never know love; and yet we have cultivated the mind for centuries.

It is extremely arduous for the mind to see all this process so that the experiencer is never apart from the experienced. It is this division between the observer and the observed that is the process of thought. In love, there is no experiencer or the experienced. And as we do not know it and as that is the only redemption, surely an earnest man must watch the whole process of the mind, the hidden and the open. That is very arduous. Most of us are wasting our energies through climate, through diet, through idle gossip - I am sorry, there is no idle gossip, there is only gossip - through our envy. We have not the time for enquiry. It is only through meditative search, that we can have awareness of the mind and its content; then, the mind comes to an end and love can be.