Most of us are concerned with partial revolution, economic or social. But the revolution of which I am talking is a total revolution of man at all the levels of his consciousness, of his life, of his being. That requires a great deal of understanding. It is not the result of any theory or any system of thought; on the contrary, no system of thought can produce a revolution: it can only produce a particular effect which is not a revolution. The revolution which is essential at the present time can only come into being when there is a total apprehension of the process in which man’s mind works – not according to any religion, philosophy or system – the understanding of ourselves as a total process. That is the only revolution that can bring about lasting peace.

From Insights Into Education

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When one puts aside the religious recipes, as one puts aside the political formulas, what is left, and what is one to do? Naturally, civic order must be maintained: there must be water in the taps. If you destroyed civic order, you would have to start again from the beginning. So, what is one to do? Be concerned with radical change, with total revolution. The only revolution is the revolution between man and man, between human beings. That is our only concern. In this revolution, there are no blueprints, no ideologies, no conceptual utopias. We must take the fact of the actual relationship between us and change it radically. That is the real thing. And this revolution must be immediate; it must not take time. It is not achieved through evolution.

From The Urgency of Change

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Idealist revolutionaries, though they may talk convincingly about freedom, will inevitably bring about a dictatorship of the few or of the many. They will also create a personal cult and totally destroy every form of freedom. You may have observed this in the French and Russian revolutions. Your ideal, which may come out of the ashes of the present structure, will only be speculative and theoretical and on this speculative utopia, call it what you like, you want to build a new society. This is what all the physical revolutionaries have done. They begin with equality, social justice, the withering of the state, and so on, and end with a tyrannical bureaucracy, insistence on conformity, and the exercise of authority in the name of the state.

From Beginnings of Learning

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If you don’t know how your mind reacts, if your mind is not aware of its own activities, you will never find out what society is. You may read books on sociology, you may study social sciences, but if you don’t know how your own mind works, you cannot actually understand what society is, because your mind is part of society; it is society. Your reactions, your beliefs, your going to a temple, the clothes you wear, the things you do and don’t do and what you think – society is made up of all this; it is the replica of what is going on in your mind. So your mind is not separate from society; it is not distinct from your culture, your religion, your class divisions, or the ambitions and conflicts of the many. All this is society, and you are part of it. There is no ‘you’ separate from society.

From Think on These Things

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We are society; we are not independent of society. We are the result of the environment, of our religion, of our education, of the climate, of the food we eat, the reactions and the innumerable repetitive activities that we indulge in every day. That is our life. And the society in which we live is part of that life. Society is the relationship between human beings. Society is cooperation. Society, as it is, is the result of man’s greed, hatred, ambition, competition, brutality, cruelty, ruthlessness – and we live in that pattern. To understand society, not intellectually, not merely theoretically, but actually, we have to come into contact directly with that fact, which is, a human being, that is you, is the result of this social environment, its economic pressure, religious upbringing, and so on. To come into contact with anything directly is not to verbalise it, but to look at it.

From What Are You Looking For?

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For me, political and economic action are of secondary importance, though they are essential. There must be radical change in the political field, but such a change will have no depth if I do not pursue the whole. If the whole is not primary, if the whole is only secondary, then my action towards the secondary will have limited significance. If I see a certain path and act politically, this political action becomes important to me, not acting integrally. But if acting integrally is really important to me and if I pursue it, then political action, religious action and economic action will come rightly, deeply, fundamentally. If I do not pursue the other but merely confine myself to political, economic or social change, I create more misery.

From How to Find Peace

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If political action is separate from the total action of man, if it does not take into consideration his whole being, his psychological as well as his physical state, then it is mischievous, bringing further confusion and misery; and this is exactly what is taking place in the world at the present time. Cannot man, with all his problems, act as a complete human being, and not as a political entity separated from his psychological or spiritual state? A tree is the root, the trunk, the branch, the leaf and the flower. Any action which is not comprehensive, total, must inevitably lead to sorrow. There is only total human action, not political action, religious action, or Indian action. Action that is separative and fragmentary always leads to conflict both within and without.

From Commentaries on Living Series 3

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