Talk to teachers, chapter 11, part 4. END OF THE BOOK.

All this implies an extraordinarily pliable mind, not a mind that accepts, rejects, acquiesces or conforms. So meditation is the unfolding of the mind and through it perception, the seeing without restraint, without a background and so an endless emptiness in which to see. The seeing without the limitation of thought which is time requires a mind that is astonishingly quiet, still.

All this implies an intelligence which is not the result of education, book learning, acquisition of techniques. Obviously, to observe a bird you must be very quiet; otherwise at the least movement on your part the bird flies away; the whole of your body must be quiet, relaxed, sensitive to see. How you create that feeling? Take that one thing which is part of meditation. How will you bring this about in a school like this? First of all, is it necessary at all to observe, to think, to have a mind that is subtle, a mind that is still, a body that is responsive, sensitive, eager?

We are only concerned with helping the student to get a degree and to get a job and then we allow him to sink into this monstrous society. To help him to be alive it is imperative for a student to have this extraordinary feeling for life, not his life or somebody's else's life, but for life, for the villager, for the tree. That is part of meditation - to be passionate about it, to love - which demands a great sense of humility. This humility is not to be cultivated.

Now how will you create the climate for this, because children are not born perfect? You may say that all we have to do is to create the environment and they will grow into marvellous beings; they will not. They are what they are, the result of our past with all our anxieties and fears and we have created the society in which they live and children have to adjust themselves and are conditioned by us.

How will you create the climate in which they see all these influences, in which they look at the beauty of this earth, look at the beauty of this valley? Just as you devote time to mathematics, science, music, dance, why do you not give some time to all this?

Teacher: I was thinking about practical difficulties and how it is not always possible.

Krishnamurti: Why do you give time to dance, to music. Why not give time to this as you give to mathematics? You are not interested in it. If you saw that it was also necessary you would devote time to it. If you saw that it was as essential as mathematics, you would do something.

Meditation implies the whole of life, not just the technical, monastic, or scholastic life, but total life and to apprehend and communicate this totality, there must be a certain seeing of it without space and time. A mind must have in itself a sense of the spaceless and the timeless state. It must see the whole of this picture. How will you approach it and help the student to see the whole of life, not in little segments, but life in its totality? I want him to comprehend the enormity of this.