By Jiddu Krishnamurti
In those Talks, given in Europe, Ojai, and India, Krishnamurti addresses the necessity to technique our existence difficulties in a fashion that doesn't perpetuate fragmentation. "Though we've many difficulties, and every challenge turns out to supply such a lot of different difficulties, probably we will be able to think of jointly even if the wisest factor to do is, to not search the answer of any challenge in any respect. it kind of feels to me that our minds are incapable of facing existence as an entire; we deal, it seems that, with all difficulties fragmentarily, individually, no longer with an built-in outlook. maybe the very first thing, if we have now difficulties, isn't really to hunt an instantaneous resolution for them, yet to have the endurance to inquire deeply into them, and become aware of even if those difficulties can ever be solved by way of the workout of will. what's vital, i feel, is to determine, now not how you can remedy the matter, yet tips on how to process it."
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Extra resources for The Collected Works of J Krishnamurti 1955-1956: The Answer Is in the Problem
And perhaps the answer to all our problems is not within the field of the mind at all; it may be outside it. To find that which is the true answer to all the complex problems of our existence, of our daily struggle, surely the mind, the conscious as well as the unconscious, must be totally still, must it not? And the questioner wants to know, when he is so busy, what shall he do? Surely he is not so busy, - surely he does amuse himself occasionally? html (8 of 14) [28/04/2008 16:19:23] AMSTERDAM 4TH PUBLIC TALK 23RD MAY 1955 day, five minutes, ten minutes, half-an-hour, in order to reflect upon these matters, then that very reflection brings longer periods in which he will have time to think, to delve.
I feel I understand very well that any exertion on my part to change is part of a self-conscious endeavour to be non-greedy, non-acquisitive, - which is still acquisitiveness. So what is to be done? How is the change at the centre to be brought about? If I understand the truth that all conscious effort is another form of acquisitiveness, if I really understand that, if I fully grasp the significance of it, then I will cease to make any conscious effort, will I not? Consciously I will stop exercising my will to change my acquisitiveness.
When I consciously make an effort to be non-greedy, then that conscious effort is the result of another form of greed, surely. Yet on that principle all our disciplines, all our attempts to change, are based. We are either consciously changing, or submitting to the pattern of society, or being pushed by society to conform, - all of which are various forms of deliberate effort on our part to be something or other. html (5 of 16) [28/04/2008 16:19:28] AMSTERDAM 5TH PUBLIC TALK 26TH MAY 1955 all. So can I see the truth of that, can I realize, understand, the full significance of the fact that any conscious effort on my part to be something other than what I am only produces still further suffering, sorrow and pain?