Jiddu Krishnamurti 11 Collected Works 8 What Are You Seeking

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.So, if you compare what I saywith what Sankara or Buddha has said, you will never find thetruth of the matter.But you will find the truth of the matter if youcan pursue your own mind in operation; that alone is the liberatingfactor, not an economic revolution or a social revolution.Question: Is there such a thing as an absolute truth, timeless,measureless and permanent.Krishnamurti: Is not truth something that is to be found frommoment to moment - not a thing which is continuous, absolute,permanent? Those very words, `absolute', `permanent',`continuous', imply time and that which is of time cannot be true.That which is true is only from moment to moment and it cannotbe continuous.What is continuous is memory.And memory canproject anything any kind of illusion.But to find what is true, mindmust be free from the process of time, from memory, from theexperiencer and the experienced.To find out what is truth, themind must be from moment to moment without continuity.Question: In your talk just now, you said that truth is beyondknowledge.Is knowledge of an unconditioned mind truth orfalsehood?Krishnamurti: I do not understand the question.One of our difficulties is, we want to go into abstractionsimmediately.We want to know what truth is, we want to knowwhat God is; but we do not know how to live withoutacquisitiveness.Instead of understanding that, we want to discusswhat truth is; but a man who is acquisitive can never find out whattruth is.But if I can begin to understand the whole process ofacquisition, the demand for the more, the experience for the more,then perhaps, I shall understand what reality is.Question: To think for oneself is to think like others.Is it so?Krishnamurti: Is that not life? Is our thinking now so verydifferent from others'? To think for oneself now is to think likeanybody else, because we are all patterned after one type oranother of belief or disbelief; so, we do not think individually,creatively; we all think alike.You think like a communist, if youare a communist; if you are a Hindu, you think like a Hindu.Tothink freely, you have to be aware of thinking alike, to understandall the implications of thinking alike, why you think alike, why youare conditioned.Obviously to think freely, completely,revolutionarily means great danger, is it not? You might lose yourjob.So, to think freely is to be unconditioned.But we are allconditioned in our own peculiar limited ways.So, If I know I amconditioned as a Hindu and if I free myself from that conditioning,then only is it possible for me to be entirely revolutionary, to be notlike this or like that.But first I must know that I am conditioned,which very few of us are willing to admit.To know one isconditioned and to set about freeing the mind from thatconditioning requires a great deal of insight, persistence, constantwatchfulness, a watchfulness in which there is no judgment, nocomparison.Then you will find the mind becomes very quiet, verystill.Then only is it possible for the mind to know what truth is,what freedom is.Question: Man lives in poverty and fear.The gods of such asociety are bread and security.What else can earnest men offer?Krishnamurti: To bring about a revolution in which bread andsecurity are given to all, is that revolution? Is revolution merely atthe economic level? You understand?We see there is poverty, hunger, every kind of economicmisery.Earnest men want to see the necessity for change now.Atwhat level is this change to be brought about? On the economiclevel only? Or is it necessary to have a total revolution in man'sthinking? If such a total revolution is possible - I say it is possible -that is the only way of solving our problems.There can be real revolution only when you understand the totalprocess of your being - which is, your thinking, the ways of yourliving - and cease to be a Hindu or a Christian when you are a totalhuman being.Then only will the economic problem be solved, andnot otherwise.Question: What is personality? How can it be built?Krishnamurti: You talk about personality as though it weresomething like building a house.The very desire of building apersonality brings about self-enclosure.We are talking ofsomething totally different from building a personality - coat, tieand trousers and clever talk, all that.We are talking of somethingentirely different, not of self-improvement, but of the cessation ofthe self - the self as a Hindu, the self as a professor, the self as apolitical or religious leader, the self that says `I must save thecountry', the self that says `I know the voice of God'.It is that selfthat must totally cease in order the world can live.Question: Agreeing that the mind is to be unconditioned, how isone to achieve it?Krishnamurti: If you agree that the mind must beunconditioned, how are you to achieve an unconditioned mind?I think most of us see the importance of the mind which is notconditioned.But actually most of us feel that the mind can be madebetter, with a better state of conditioning.That is one of the greatfallacies.The problem is not how your mind and my mind are to beunconditioned, but how the conditioning of the mind takes place.The conditioning of the mind takes place through education,does it not?, through tradition, through family, through society,through religion, through belief.But, behind tradition, belief,experience, there is a desire; there is a mind that is constantlyacquiring, possessing, dominating desire; it is that that conditions.Then, you will say `How am I to stop desire?' You cannot.But, ifyou understand the process of desire, then there is a possibility ofdesire coming to an end.Sirs, these problems are much too complex, to be discussedcasually.You see again what is happening.We want to deal withabstractions.We do not see the importance of living from momentto moment, without authority, without fear, without the desire tofind out that one is acting rightly.To find for oneself from moment to moment the way of living -the way you treat your servants, the way you talk to your superiors,the way you think and feel - it is there that the truth lies, notsomewhere behind the Himalayas.But you see, we are notinterested in all that.We are interested in discussing Sankara andother deep philosophies; that is an escape [ Pobierz całość w formacie PDF ]

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