By J Krishnamurti
In those Talks, given in Europe, Ojai and India, Krishnamurti addresses the necessity to procedure our existence difficulties in a fashion doesn't perpetuate fragmentation. "Though we've many difficulties, and every challenge turns out to supply such a lot of different difficulties, might be we will be able to reflect on jointly no matter if the wisest factor to do is, to not search the answer of any challenge in any respect. it sort of feels to me that our minds are incapable of facing existence as an entire; we deal, it appears, with all difficulties fragmentarily, individually, now not with an built-in outlook. probably the very first thing, if we now have difficulties, isn't to hunt an instantaneous answer for them, yet to have the persistence to inquire deeply into them, and notice even if those difficulties can ever be solved by way of the workout of will. what's very important, i believe, is to determine, not
how to unravel the matter, yet the best way to procedure it."
An large compendium of Krishnamurti's talks and discussions within the united states, Europe, India, New Zealand, and South Africa from 1933 to 1967—the gathered Works were rigorously authenticated opposed to latest transcripts and tapes. every one quantity encompasses a frontispiece picture of Krishnamurti , with query and topic indexes on the end.
The content material of every quantity isn't really restricted to the topic of the identify, yet relatively bargains a distinct view of Krishnamurti's striking teachings in chosen years. The accumulated Works bargains the reader the chance to discover the early writings and dialogues of their such a lot whole and real shape.
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Additional resources for Collected Works 9 - The Answer Is In The Problem
Because, if we do not know the origin of our thinking, the motive of our action, what the unconscious drive is, then all our thinking must inevitably be superficial and without very great significance. You may have superficial values; you may mouth that you believe in God, that you are seeking truth, and all the rest of it; but without knowing the inward nature of your own mind, the motive, the pursuit, the unconscious drive, - which is all revealed as one observes oneself in the mirror of relationship, - there is only sorrow and pain.
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.
Can the mind face that emptiness, that fact, and remain with that fact? It is very difficult and arduous, because the mind is so used to distraction, so trained to go away from `what is', to turn on the radio, to pick up a book, to talk, to go to church, to go to a meeting, - anything to enable it to wander away from the central fact that the mind in itself is empty. However much it may struggle to cover up that fact, it is empty in itself. When once it realizes that fact, can the mind remain in that state, without any movement whatsoever?