You may be treating the talks we have been having as an exchange of ideas, as a process of accepting new ideas and discarding old ones, or as a process of denying new ideas and holding on to the old. We are not dealing with ideas at all. We are dealing with facts. And when one is concerned with facts, there is no adjustment; you either accept it or you deny it. You can either say `I do, not like those ideas, I prefer the old ones, I am going to live in my own stew', or, you can go along with the fact. You cannot compromise, you cannot adjust. Destruction is not adjustment. To adjust, to say, `I must be less ambitious, not so envious', is not destruction. And one must, surely, see the truth that ambition, envy, is ugly, stupid, and one must destroy all these absurdities. Love never adjusts. It is only desire, fear, hope, that adjusts. That is why love is a destructive thing, because it refuses to adapt itself or conform to a pattern.
So, we begin to discover that when there is the destruction of all the authority which man has created for himself in his desire to be secure inwardly, then there is creation. Destruction is creation. Then, if you have abandoned ideas, and are not adjusting yourself to your own pattern of existence or a new pattern which you think the speaker is creating - if you have gone that far - , you will find that the brain can and-must function only with regard to outward things, respond only to outward demands; therefore the brain becomes completely quiet. This means that the authority of its experiences has come to an end, and therefore it is incapable of creating illusion. And to find out what is true it is essential for the power to create illusion in any form to come to an end. And the power to create illusion is the power of desire, the power of ambition, of wanting to be this and not wanting to be that.
So, the brain must function in this world with reason, with sanity, with clarity; but inwardly it must be completely quiet. We are told by the biologists that it has taken millions of years for the brain to develop to its present stage, and that it will take millions of years to develop further. Now, the religious mind does not depend on time for its development. I wish you could follow this. What I want to convey is that when the brain - which must function in its responses to the outward existence - becomes quiet inwardly, then there is no longer the machinery of accumulating experience and knowledge, and therefore inwardly it is completely quiet but fully alive, and then it can jump the million years.
9th Public Talk 13th August 1961