Jiddu Krishnamurti Inward Flowering Dialogue With Students And Staff

Jiddu Krishnamurti

Inward Flowering
2
Inward Flowering Dialogue With Students And Staff
Brockwood Park 1976
Krishnamurti:  I  think  it  would  be  good  if  we  could  talk  over  together  this
morning  the  question  of  whether  here,  in  this  community,  each  one  of  us  is
flowering,  and  growing  inwardly.  Or  are  we  each  following  a  certain  narrow
groove, so that at the end of our life we will realize that we have never taken the
opportunity to flower completely, and regret it for the rest of our life? Could we go
into that?
We should ask, I think, not only now as students at Brockwood, but also as
educators, whether we are inwardly and perhaps also outwardly – they are really
related – whether we are growing, not physically taller or stronger, but inwardly,
psychologically, flowering.
I  mean  by  that  word  flowering  that  nothing  hinders  us,  nothing  blocks  or
prevents us from actually growing deeply, inwardly. Most of us hardly ever flower,
grow,  bloom.  Something  happens  in  the  course  of  our  life  which  stultifies  us,
deadens us, so that there is no deep inward nourishment.
Perhaps  it  is  because  the  world  around  us  demands  that  we  become
specialists – doctors, scientists, archeologists, philosophers and so on; perhaps
that may be one of the reasons why, psychologically, we don’t seem to grow…
immensely.
I  think  that  is  one  of  the  questions  that  we  should  talk  over  together.  As  a
small community of teachers and students living here together what is it that is
preventing  us  from  flowering?  Is  it  that  we  are  so  deeply  conditioned  –  by  our
society, by our parents, by our religion, and even by our knowledge? Are all these
environmental  influences  really  preventing,  or  blocking,  or  hindering  this
blossoming? Do you understand my question? You don’t understand? Look! If I
am a Catholic, my mind, my brain, my whole psychological structure, is already   3
conditioned,  isn’t  it?  My  parents  tell  me  I  am  a  Catholic,  I  go  to  church  every
Sunday; there is Mass, with all its beauty, the scent, the perfume, the people with
new hats and dresses, watching each other, there is the intoning of the priest – all
that conditions the mind, and there is never a flowering. You understand? I move
along in a certain groove, a certain path, within a certain system, and that very
path, that very system, that very activity is limiting – and therefore there is never a
blossoming.  Do  you  now  understand  my  question?  Is  that  what  is  happening
here?
Are  we  so  heavily  conditioned  by  the  many  accidents  and  incidents  and
pressures and assertions – of parents, society, and all the rest of it – that we are
prevented  from  flowing  easily,  happily,  from  growing?  If  that  is  it,  then  does
Brockwood,  here,  help  us  to  break  down  our  conditioning?  You  follow  my
question  now?  If  it  does  not,  then  what’s  the  point  of  it?  What’s  the  point  of
Brockwood if you’re going to turn out like the many millions of people who have
never  felt,  or  enquired,  or  lived,  in  the  sense  of  this  vast  deepening,  flowing,
flowering? You understand my question?
Student: Outside, there is too much pressure, you know.
Krishnamurti: You say there is too much pressure. Go into it slowly, enquire
into it. If you had no pressure would you do anything? Would you pay attention,
now? I am pressing you, you understand? I am not actually pushing you into a
corner, but I am pointing something out to you – and that, to you, will also be a
pressure because you do not want to look. You want to have fun in life, you think
that  you  are  a  special  person,  that  you  want  to  do  something  special  and
therefore you neglect everything else. If you received no pressure at all of any
kind would you be active? Or,would you become more and more lazy, indifferent
and  in  the  end,  wither  away?  Though  you  may  have  a  husband  or  a  wife,
children, a house, a job and all the rest of it – inwardly does the flowering ever
take place?    4
So,  is  one  receiving  here  the  right  kind  of  pressure?  You  understand?  The
right  kind.  Not  the  compulsive  pressure,  not  the  pressure  to  imitate,  not  the
pressure of success, climbing the ladder, becoming somebody, but the pressure
that  helps  you  to  grow,  inwardly.  Are  you  following?  Because  if  there  is  no
flowering, then one lives an ordinary mundane life and dies at the end of sixty or
eighty years. That is the usual life of the average person – have you noticed it?
And when you observe all this, what is your reaction, what do you say about it?
Student: One asks if it is meaningful to live like that.
Krishnamurti: Look, my friend. You can see, as you grow older, that very few
people  are  happy;  there  is  too  much  pressure,  competition,  a  thousand  people
after one job, there is overpopulation. Everything in the world is becoming more
and more dangerous. You understand? And, when you observe all this, what is
your response?
Student: I can see my parents getting older, they are running around without
any need to, because there is a fear of looking at all that.
Krishnamurti:  So  you  are  saying  that  most  people  in  the  world  are  seeking
physical security and perhaps, psychological security. Will security, biological or
psychological, give you this sense of flowering? You understand? I use the word
`flowering’ in the sense of growing – like a flower growing in a field without any
hindrance. Now, are you seeking security, both outwardly and inwardly? Are you
psychologically depending on somebody, depending on a belief, on identification
with  a  nation,  with  a  group,  or  learning  a  specific  technological  subject  and
working  at  it,  so  that  it  will  also  give  you  inward  security?  Are  you  seeking
psychological security in some kind of knowledge?
You have to ask all these questions in order to find out, haven’t you? You have
to ask if there is such a thing as psychological security? Do you understand my
question? Look – I depend on my husband, my wife, for many, many reasons – for   5
comfort, sex, encouragement, when I feel lonely, depressed, to have somebody
who says, «lt’s all right. You’re doing very well», who gives me a pat on the back
and  says  how  nice  I  am,  so  that  gradually  I  feel  more  comfortable  and  so
eventually  become  attached  and  increasingly  depend  on  him  or  her.  in  that
relationship there is a certain feeling of security, but actually, is there security in
that relationship at all?
Student: The relationship is very fragile.
Krishnamurti:  It  is  very  fragile,  but  is  there  permanent  security  in  any
relationship at all? You will fall in love – whatever those words may mean – and for
a few years you will be attached to each other, you will depend on each other in
every way, both biologically and psychologically, and in that relationship you are
seeking the continuity of that feeling all the time, aren’t you? Aren’t you? At least,
you hope for it. But before you completely tie yourself in a knot, which you call
`falling  in  love’,  mustn’t  you  enquire  whether  there  is  any  security  in  any
relationship  between  human  beings?  –  which  doesn’t  mean  a  hopeless,
depressing loneliness.
You are lonely, uncomfortable by yourself, insufficient in yourself, afraid that
you cannot live alone, and so gradually you begin to attach yourself to someone
or something, because you are frightened. And so what happens? When you are
attached  you  are  equally  frightened,  because  you  may  lose  the  object  of  your
attachment.  Right?  That  person  may  turn  away  from  you,  may  fall  in  love  with
somebody else. So I think it is very important to be clear as to whether there is
any security in relationship.
What, in relationship,is love? You are following? Is love in relationship a sense
of  great  satisfaction,  of  great  security?  If  you  find  there  is  no  security  in
relationship, then you will have to ask – is there security in love? You understand?
No, you haven’t understood? All right, let us look at it again.    6
I am attached to you, I like you, I `fall in love’ with you, I want to marry, have
children.  But  is  this  attachment  permanent?  Is  it  lasting?  Or  is  it  very  fragile,
shaky,  uncertain?  I  want  to  make  it  certain,  yet  in  reality  it  is  very  uncertain.
Right? So that is one point in relationship. And we say that in relationship there is
love. Now is there security in love? And what do we mean by love? Are we going
along together in this?
So to go back to my first question: I want to find out whether it is possible to
bloom, to grow and to live completely – you know: over the hills and dancing! That
is  what  I  want  to  find  out  in  life.  Or  is  life  always  to  be  depressing,  lonely,
miserable, violent, stupid? You follow? That is the first thing one wants to find out.
And is Brockwood helping you to bloom?
In Brockwood there is relationship with each other – as there is everywhere.
You  can’t  help  it.  You  see  each  other  every  day.  And,  in  this  relationship  you
might  fall  in  love  with  somebody.  Yes?  And  you  get  attached  to  that  person.
When  you  are  attached  you  want  that  attachment  to  continue,  don’t  You?  You
want it to last endlessly – until both of you collapse at the end of it! And you have
to  find  out  whether  in  that  relationship  there  is  anything  permanent.  Is  that
relationship permanent? [A shaking of heads.] So, you say it is not permanent.
How do you know it is not permanent?
You may get married, in a Church or a Registry Office, but, in that relationship
is  there  a  continuity  of  real  freedom,  without  any  conflict,  without  any  quarrels,
isolation, dependence – all that? You say «No», but why do you say no? I want to
find out why you say it. Will you say this when you are in love and married, in the
first year? Will you say then that there is no security in this? Will you? Or after
only a few years, five years or a dozen years, will you say, «Oh, my God! There’s
no security at all!»?
And  also  you  have  to  find  out  whether  in  this  relationship  of  insecurity,  of
uncertainty, with always the fear, the boredom, the moments of happiness, the   7
repetition – seeing the same face over and over again for ten, twenty, fifty years –
whether in that relationship you will blossom. Will you grow? Will you be a most
extraordinarily beautiful, total, entity? And also you have to find out, when you are
so-called `in love’ – which is a much used word, and spoilt, degraded – whether, in
that feeling you will blossom.
Student: it seems that when we have a relationship with someone we do not
give sufficient time for an investigation – to know if there is security in it, or not;
because perhaps the relationship will be much more between two `images.’
Krishnamurti:  Are  you saying  that  we have images about  each  other  –  as  a
man  and  a  woman  –  and  that  in  those  images  there  are  conclusions?  And  we
want those conclusions to continue permanently.
Student:  There  is  too  much  of  the  superficial  thing  in  that  relationship,  and
there is no time for investigation into what is the real, taking the image apart.
Krishnamurti:  What  we  are  talking  about  is,  first  of  all:  does  one  see  the
importance that one must flower? The importance of it, the truth of it, the reality of
it,  the  necessity  of  it,  the  beauty  of  it?  –  that  one  must  flower.  And  does
relationship, as it is now between two human beings, help you to flower? That is
one point. And we also said that we love each other. Will that love nourish the
flowering  of  the  human  mind,  the  human  heart,  the  human  qualities?  You
understand?
We  are  also  asking,  does  being  here  at  Brockwood  help  you  to  grow,  to
flourish not technologically, not by just becoming a specialist in this or that, but
inwardly,  psychologically,  under-the-skin,  inside  you?  Do  you  see  that  there  is
nothing that blocks you, hinders you, that you are not neurotic, lopsided, but a
whole complete human being growing, flowering?
So, we have to ask now, what is love? Right? What do you think it is? There is
a problem here. You love your parents, and your parents love you. At least, they   8
say so and you say so. Are we on dangerous ground! Are we? My question is: Do
they?
If they love you they will see to it, from the moment you are born that you are
unconditioned, that you flower, because you are a human being, because you are
the  world.  Because,  if  you  do  not  flower,  you  are  caught  in  the  world,  you  are
destroying other human beings. If your parents loved you they would see that you
are properly educated – not technologically, not merely to get a job – but inwardly
so that you have no conflict. All this is implied when I say I love my daughter or
my  son.  You  understand  all  this?  Or,  I  don’t  want  him  to  become  a  first-class
businessman, making a lot of money. What for? Or a marvellous specialist – even
though he may help a little bit here and there outwardly – building better bridges,
becoming a better doctor, and all the rest of it.
So, what is love? Isn’t it very important to find out? Please, don’t you want to
find  out?  Surely  you  have  observed  the  people  around  you,  parents,  friends,
grandmothers – the world around you. They all use the word `love’. And yet, they
quarrel, there is competition, they are willing to destroy each other. You follow? Is
that love? What is love to you, then?
Student: It is difficult to talk about.
Krishnamurti: What do you feel? What is love to you? I am sure you all use the
word `love’ don’t you – a great deal! So what does it mean? You know the word
`hate’,  the  meaning  of  that  word.  And  you  know  the  feeling  of  it,  don’t  you  –
antagonism, anger, jealousy – all that is part of hate isn’t it? And competition is
part of hate. Right? So you know the feeling of what it means to hate people. And
you can put it down in words very well. Now, is love the opposite of hate?
Student: The feelings are opposite.
Krishnamurti:  So  can  you  have  both  in  your  mind,  in  your  heart  –  hate  and
love?  Stick  to  it!  Do  you  have  such  feelings,  hate  and  love,  together?  Or  not   9
together?  One  is  kept  in  one  corner  and  the  other  in  another  corner.  I  hate
somebody,  and  I  love  somebody.  Right?  But,  if  you  have  love,  can  you  hate
anybody? Can you kill people, can you throw bombs, and all the other things that
are happening in the world?
So let us go back to the first question: do we feel, both the educator and the
educated,  do  we  all  see  the  great  importance,  the  necessity,  that  each  human
being,  all  of  us,  should  grow,  and  flower  –  not  merely  mature  physically,  but
mature deeply, inwardly? If you don’t, then what is the point of it all? What is the
point  of  your  getting  educated?  Passing  some  exams  and  getting  a  degree,
getting a job, if you’re lucky, setting up house – will all that help you, help each
human being, each one of you, to blossom?
So, if you were my daughter or my son, that is the first thing I would talk to you
about.  I  would  say,  look,  look  around  you,  at  your  friends  in  the  school,  at  the
neighbours – see what is happening around you – not according to what you like
or  don’t  like,  but  just  look  at  the  fact.  See  exactly  what  is  happening,  without
distortion.  People  who  are  married  are  unhappy,  have  quarrels,  endless  strife,
you  know  all  that  goes  on.  And  the  boy  and  the  girl  –  they  also  have  their
problems.  And  see  the  division  of  people  into  races,  groups  –  national  groups,
religious groups, scientific groups, business groups, artistic groups – you follow?
Everything is broken up. Do you see that? Then the next question is, who has
broken it up? Do you follow? Human beings have done this. Thought has done it.
Thought  that  says,  «I  am  a  Catholic»,  «I  am  a  Jew»,  «I  am  an  Arab»,  «I  am  a
Muslim», «I am a Christian». Thought has created this division. So, thought, in its
very nature, in its very action, is seen to be divisive, bringing about fragmentation.
Do you see that thought must bring about fragmentation, not only within yourself,
but outwardly? Is this too difficult?
I am asking, do you actually see the fact that thought, in its very nature and
activity, must bring about fragmentation? And, if you say you see it, do you see it   10
as a fact, or do you only see the idea? You follow? Which is it? Is it an idea or a
fact?
Student: It’s an idea.
Krishnamurti:  So,  why  do  you  make  of  it  into  an  idea?  I  say  to  you:  Look
around you, the wars, the terror, the bombs, the violence, and in every house the
constant  disturbance  between  relationships  –  the  competitive  society,  the
commercial  society  –  do  you  see  all  this  as  real  as  this  table  is?  Or  is  it  an
abstraction, which is called an idea? And, if it is an idea, why do you make it so
when it is obviously a fact?
Student:  Perhaps  thought  is  limited  because  of  the  structure  within  which  it
works. It takes things from the past and compares them with other things.
Krishnamurti: Why is thought, in itself, fragmentary, broken up limited? In itself
not merely its results. Isn’t thought the result of time? Observe it, find out! Isn’t
thought  the  result  of  the  movement  of  time?  Thought  is  the  result  of  memory,
surely. You see that. It is the result of memory, experience, knowledge; and all
that  is  the  past,  isn’t  it?  It  is  modified  in  the  present,  and  goes  on.  So,  it  is
movement  in  time.  So  because  thought  is  of  the  past  and  of  time,  it  must  be
fragmentary. It is not, and never can be, the whole.
Listen! from the age of nine I have learnt English – and other languages. That’s
memory, isn’t it? It has taken me a few years to learn them, and they are stored
up in the brain – the words, the syntax, how to put sentences together – all that
took time, didn’t it? And any thought springing from that period of time is limited.
So  thought  is  not  the  whole,  not  complete.  Thought  can  never  be  complete
because it is always limited. Please see this, not as an idea but as an actuality.
We said thought is the response of memory. Memory is stored up in the brain; it
is  experience  and  the  constant  accumulation  of  knowledge.  And  when  you  are   11
asked  something  –  memory  responds.  So  thought  must  be  limited,  because
memory is limited, knowledge is limited, time is limited.
It is thought that has created division in the world. You are Dutch and I am
German, he is British and the other Chinese. Thought has created this division.
Thought has created the religions – the thought that says «Jesus is the greatest
Saviour;  then  go  to  India  and  they  say,  «Sorry,  who  is  that  gentleman?  I  don’t
know him at all. We have our own God who is best of all». Thought has created
the wars and the instruments of war. Thought is responsible for all this. Right?
Student: All these ideas, of which you have given examples…. Krishnamurti:
They are not ideas these are facts
Student: Yes, yes, but….
Krishnamurti: I want to stick to this. I’m asking you if you see this fact that you
are from one country and I am from another. We have a different colour, different
culture, and all the rest of it. Do you see the divisions in India – the Muslim, the
Hindu? Who created them?
Student:  I  see  the  divisions  but  I,  personally,  don’t  care  because  they’re
superficial.
Krishnamurti: You may not care, but some people do care, and they hate each
other. So what is behind this divisive thought? Conditioning, isn’t it? My parents
have said to me, «You are a Brahmin», «You are a Hindu», and your parents have
said, «You are a Christian».
Student: There is the instinct to belong to a group.
Krishnamurti: Why is there the instinct to belong to a group – why? Because it
is much safer. To belong to a community, to identify yourself with a small group   12
gives  you  a  sense  of  security.  But  why  don’t  you  identify  yourself  with  all  the
human beings in the world, with a total human being? Why the small group?
So I am pointing out that thought has created all these human, psychological
and worldly problems. There is no denying it. Do you see this as a fact and not
just as an idea? It is as much a fact as when you have toothache. You don’t say,
«It’s an idea that I have toothache»!
So let’s put it this way. Is thought love? Can thinking bring about love?
Student: If you love somebody, you have to think.
Krishnamurti: What I am asking you is: Can love be cultivated by thought? We
have said that thought is fragmentary – will always be fragmentary.
And the next question. Thought, being fragmented, must in its activity and its
action  bring  about  fragmentation  –  then  can  thought  cultivate  and  bring  about
love?
Now when you say «No» – be careful, for I’m going to trip you on this! When
you say, «No, thought is not love» – is it again an idea, or an actuality? If it is an
actuality,  something  that  is  so…  then,  where  love  is  concerned,  there  is  no
movement of thought.
Is this a little too much? Do you understand this, not up here [touching head]
but deeply, inwardly.
Be very, very careful. If love is not thought, if it is not based on thought, then
what is relationship? If thought is not love, then what do you do with the actual
relationships that you have now?
I say to myself that I see the fact, not the idea, that thought is not love. But I
am married, I’ve got children, I’ve got my mother – we all have images about each
other. That interacting relationship is the action of images – images which I have   13
made about my mother, my wife, my children. And this I call `love’. I say – «I love
my mother», «I love my wife, my children».
Now I am saying that I see this relationship is based on thought, on the image.
And also I see very clearly that love is not the product of thought, that love cannot
be thought. Then what happens to my relationship with my mother, my wife, my
children?
Student: How do you see this?
Krishnamurti: There is no `how’ – it isn’t a mechanical thing. Don’t you see it,
actually? – that love has nothing to do with thought – full stop. I see very clearly
that thought is a movement in fragmentation. I see it very clearly. It is a fact, an
actuality – not an idea.
But I am married, I have children, I’ve got a mother, and when I see, realize,
that my relationship has been based on my images, on thought, then what takes
place?
Student: That relationship between images used to be called `love’, but you
are saying love is something different from that. Krishnamurti: I have said: I fell in
love, I have been married a number of years and I have children. I have an image
about  my  wife.  Right?  I  have  created  it.  She  nags  me,  she  has  bullied  me,
dominated  me.  And  she  has  an  image  about  me  –  that  I  have  bullied  and
dominated  her.  There  is  this  interaction  going  on,  sexually  and  in  every  way.  I
have built a picture about her and she has built a picture about me. That’s a fact.
Please see this! See that this image-building is the movement of thought. Don’t
move from there unless you see it! Don’t move from that fact.
Now,  you  come  along  and  tell  me  that  thought  is  a  movement  of
fragmentation. You explain to me very carefully why it is – because it is bound by
time, bound by memory, bound by knowledge, so it is very limited. I see that. And   14
the next step is – when I have seen that, in relationship with my mother, my wife,
my children – what am I to do?
So  what  happens?  When  I  realize  that  my  relationship  with  my  wife,  my
husband,  with  a  girl  or  a  boy,  whoever  it  is,  is  a  movement  of  time  and
fragmentation – what happens?
If  you  see  it  –  then  what  is  love?  Is  love  the  same  as  this?  Is  love
fragmentation? Is love a picture, an image made by thought, a remembrance?
Student: At first with the feeling of being in love you see something beautiful.
Then you would like to crystalize that.
Krishnamurti: Do you see something beautiful? Do you? Do you actually see
something beautiful?
When you look at that beautiful tree on the lawn, or a woman, or a cloud, or a
sheet of water and see that it is extraordinarily beautiful – can you just remain with
that? Or do you turn it into an idea – an idea that it is beautiful? What takes place
at that moment of seeing?
Student: There is no word.
Krishnamurti:  Which  means  what?  No  word,  no  thought.  So  beauty  takes
place  when  there  is  no  movement  of  thought. You agree to this?  [Heads  nod.]
You are all together in agreeing! How extraordinary! So, when you see something
beautiful there is the absence of thought. Now, can you stay in that moment and
not wander away from it? Watching that cloud the mind is not chattering because
there  is  no  thought  in  operation.  Thought  is  totally  absent  when  you  see
something extraordinarily beautiful
Now watch it carefully, listen carefully, please listen carefully. The cloud, with
its light, its splendour, its immensity, has taken you over. Do you see this? The   15
cloud has absorbed you. Which means you, in that absorption, are absent. Next
step. A child is absorbed by a toy. Remove the toy and he is back to his mischief.
That is exactly what has happened. The cloud has absorbed you, and when the
cloud goes away you are back to yourself.
Can you, without being absorbed by the mountain, by the cloud, by the tree,
by the sound of a bird, by the beauty of the land, be totally empty in yourself?
Remove  the  toy,  and  the  child  is  back  to  his  naughtiness  –  yelling  and
shouting, but give him a toy and the toy takes him over. I’m asking you, without
the  toy,  and  therefore  nothing  to  absorb  you  –  can  there  be…  an  absence  of
yourself. Oh do see the beauty of this! You understand?
So beauty is, when you are not. Beauty is, when thought is absent.
Now – love is not thought, is it? Are you beginning to see the connection?
I love you – you have absorbed me – I want you, you look nice, you smell nice,
you have nice hair, my glands demand all kinds of things, sex, and so on. You
have absorbed me. I have fallen in love with you. That is the absorption. And I
cling to you. I Love you. But in time my old self asserts itself and says – yes, that
was very nice two years ago, but now I dislike her. I fell in love with her – but now
look what has happened!
Please  see  the  truth  of  this  –  that  where  there  is  beauty  there  is  a  total
absence of thought. So, love is the total absence of… `me’. Got it? If you have got
it  you  have  drunk  of  the  fountain  of  life.  Student:  Does  the  feeling  include  the
being absorbed?
Krishnamurti: What is feeling? If there is no thought would you have feelings?
Look  at  it  carefully.  Look  at  it!  Is  beauty  feeling?  We  said  beauty  is  without
thought. And is there a feeling when there is no thought? Get the kernel of it, the
insight into it. Leave all the details, the details can come later. See the truth of this   16
one thing, which is: where there is beauty there is no thought. Where there is love
there  is  the  absence  of  `me’…  the  `me’  who  is  chattering,  chattering,  full  of
problems, anxiety, fear. When there is the absence of `me’, there is love.
Student: You look at a cloud, and it goes, and you fall back into yourself.
Krishnamurti:  Have  you  seen  the  little  boy  give  the  little  girl  a  doll?  She’s
perfectly  happy,  quiet,  not  restless,  not  crying.  Give  the  boy  a  complicated  toy
and he’ll spend an hour playing with it. He’s forgotten to be naughty. The doll, the
toy,  have  become  all-important.  And,  when  you  see  the  cloud,  the  bird  flying
across the sky, when you see that, what takes place? Your chattering stops. And
when you see a Western film, or any other film, you are looking at it. You are not
thinking about all your problems, your worries, your fears. You are just absorbed
by the film. Stop the film and you’re back to yourself!
So you see, if you push this much further, ideas are your toys, ideals are your
toys, and they take over all of you. Religions are your toys. When these things
are questioned you are back to yourself and you become disturbed, frightened.
Student: Is there not one thing which is out of it, out of the world of toys?
Krishnamurti: I’ve shown it to you. Please listen carefully. We have said that
thought  has  created  this  world.  The  wars,  the  businessman,  the  politician,  the
artist, the crook – society has made all this. Society is our relationship with each
other – which is based on thought. So thought is responsible for this awful mess.
Is it so? Or is it an idea? If you say it is an idea, then you are not looking at the
actual fact.
So,  move  from  that.  Thought,  we  said,  is  broken  up;  whatever  it  does  will
break up. Do you see that as something as real as the fact that I am sitting here?
Student: That is all mechanical thought, but is there something behind it which
uses it?        Krishnamurti:  You  have  nothing  else  but  mechanical  thought.  When  that
mechanical thought stops – then there is something else. But you can’t say, «Yes,
that is mechanical thought, so let us look at the other». Thought has to stop. And
it  stops,  for  instance,  when  you  see  beauty,  when  you  see  a  vast  range  of
mountains with snowcovered peaks; the majesty of it, the grandeur of it takes you
over. And when that mountain is not there you are back with your quarrels, with
your thoughts. Please find out for yourself. Sit down, meditate, go into it.
Student: It’s all very well, but….
Krishnamurti: It’s all very well you say, but I’ve got to go back to my uncle, my
aunt, my mother, my grandmother, and to earn money, and all the rest of it. And
that’s the problem with all of us. So what are you going to do? When you realize,
when  you  see,  actually,  that,  except  technologically  and  in  practical  matters,
thought  is  the  most  mischievous  thing,  that  it  is  the  most  deadly  thing  in
relationship, therefore destroying love… then what are you going to do? You have
to earn money, get a livelihood, which demands thought. So there you exercise
thought. When you have got to go to the dentist, you exercise thought. When you
have to buy a suit, a dress, you compare – this is better material than that, and so
on – that requires thought. But you realize that thought is deadly in relationship.
That’s all. Pax.

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