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.I do not see what you mean when you say you get angrywhen the beggar goes away.Question: The habit of getting angry and the habit of gettingvindictive - are they different psychological processes, or are theythe same but varying in degree?Krishnamurti: Anger may be immediate but it passes and isforgotten.I think vindictiveness implies the storing up, the remembering of a hurt, the feeling that you have been frustrated,that you have been blocked, hindered.You store that up andeventually you are going to take it out, you are going to be violent.I think there is a difference.Anger may be immediate and forgottenand vindictiveness implies the actual building up of anger, ofannoyance, of the desire to hit back.If you are in a powerfulposition and you say harsh things to me, I cannot get angry,because I may lose my job.So, I store it up, I bear all your insultsand when an occasion arises, I hit back.Question: How can I find God?Krishnamurti: A little girl asks how she can find God.Probablyhe wants to ask something else and she has forgotten it already.In answer to the question, we are talking to the little girl, andalso to the old people.The teachers will kindly listen and tell thegirl in Hindi, as the question is important to her.Have you ever watched a leaf dancing in the sun, a solitary leaf?Have you watched the moonlight on the water and did you see theother night the new moon? Did you notice the birds flying? Haveyou deep love for your parents? I am not talking of fear, of anxiety,or of obedience, but of the feeling, the great sympathy you havewhen you see a beggar or when you see a bird die or when you seea body burnt.If you can see all these and have great sympathy andunderstanding - the understanding for the rich who go in big carsblowing dust every where and the understanding for the poorbeggar and the poor ekka horse which is almost a walking skeleton.Knowing all that, having the feeling of it, not merely in words butinwardly, the feeling that this world is ours yours and mine - notthe rich man's nor the communist's - to be made beautiful.If you feel all this, then behind it there is something much deeper.But tounderstand that which is much deeper and beyond the mind, themind has to be free quiet, and the mind cannot be quiet withoutunderstanding all this.So you have to begin near, instead of tryingto find what God is.Question: How can we remove our defects for ever?Krishnamurti: You see how the mind wants to be secure.It doesnot want to be disturbed.It wants for ever and for ever to becomplete;y safe; and a mind that wants to be completely safe, toget over all diffi- culties for ever and for ever is going to find away.It will go to a guru, it will have a belief, it will havesomething on which to rely and cling; and so, the mind becomesdull, dead, weary.The moment you say `I want to get over all mydifficulties for ever' you will get over them, but your whole being,your mind, will be dead.We do not want to have difficulties, we do not want to think, wedo not want to find out, to enquire.I wait for somebody to tell mewhat to do, because I do not want to be disturbed, I go tosomebody who, I think, is a great man or a great lady or a saint andI do what he tells me to do, like a monkey, like a gramophonewhich is repeating.In doing so, I may have no difficultiessuperficially because I am mesmerized.But I have difficulties inthe unconscious, deep down inside me, and these are going to burstout eventually, though I hope they will never burst out.You see,the mind wants to have a shelter, a refuge, a something to which itcan go and cling - a belief, a master, a guru, a philosopher, aconclusion, an activity, a political dogma, a religious tenet.It wantsto go to that and hold on to it when it is disturbed.But a mind must be disturbed.It is only through disturbance, through watching,through enquiry, that a mind understands the problem.The lady asks `Can a disturbed mind understand?' A man that isdisturbed and is seeking an escape from the disturbance will neverunderstand.But a mind that is disturbed and knows it is disturbedand begins to patiently enquire into the cause of disturbancewithout condemning, without translating the causes, such a mindwill understand.But a mind which says `I am disturbed, I don'twant to be disturbed, and so I am going to meditate on non-disturbance,' is a phony mind, a silly mind.Question: What is internal beauty?Krishnamurti: Do you know what is external beauty? Do youknow a beautiful building? When you see a beautiful building or abeautiful tree, a beautiful leaf, a lovely painting, a nice person,what happens to you? You say it is beautiful.What do you meanby `beautiful'? There must be something beautiful in you to see thebeauty outside.Must there not? You understand? Please tell thatboy.The teacher who is responsible, his housemaster, will pleaselisten to this and take the trouble to tell these boys and girls whatwe are discussing.This is far more important than the usualclasses.Please listen.The boy wants to know how to be free for everfrom all trouble.The other boy wants to know what is internalbeauty; and when I ask if you know what external beauty is, you alllaugh.But if you know that which is beautiful, if you have afeeling for beauty, you have sympathy, you have sensitivity, anappreciation of what you see - a magnificent mountain or amarvellous view - and no reaction.To have the appreciation of beauty, there must be something in you to appreciate and that maybe inward beauty.When you see a good person, when you seesomething lovely, when you feel real kindness, love and when yousee it outside, you must have it inside you.When you see the curveof the railway bridge across the Ganges, there must also besomething in you which sees the beauty of a curve.Most of us donot see beauty outside or inside, because we have not got it inside;inside, we are dull, empty, heavy and so we do not see the beautyin anything, we do not hear the noise on the bridge, which has itsown beauty.When you get used to anything, it has no meaning toyou.January 8, 1954 BANARAS, INDIA 11TH JANUARY 1954 6THTALK TO STUDENTS AT RAJGHAT SCHOOLWe have been talking about fear and, I think, if we can go moreinto it, perhaps we shall awaken to initiative.Do you know whatthat word, initiative, means? To initiate, to begin.I will explain as Igo along [ Pobierz całość w formacie PDF ]
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.I do not see what you mean when you say you get angrywhen the beggar goes away.Question: The habit of getting angry and the habit of gettingvindictive - are they different psychological processes, or are theythe same but varying in degree?Krishnamurti: Anger may be immediate but it passes and isforgotten.I think vindictiveness implies the storing up, the remembering of a hurt, the feeling that you have been frustrated,that you have been blocked, hindered.You store that up andeventually you are going to take it out, you are going to be violent.I think there is a difference.Anger may be immediate and forgottenand vindictiveness implies the actual building up of anger, ofannoyance, of the desire to hit back.If you are in a powerfulposition and you say harsh things to me, I cannot get angry,because I may lose my job.So, I store it up, I bear all your insultsand when an occasion arises, I hit back.Question: How can I find God?Krishnamurti: A little girl asks how she can find God.Probablyhe wants to ask something else and she has forgotten it already.In answer to the question, we are talking to the little girl, andalso to the old people.The teachers will kindly listen and tell thegirl in Hindi, as the question is important to her.Have you ever watched a leaf dancing in the sun, a solitary leaf?Have you watched the moonlight on the water and did you see theother night the new moon? Did you notice the birds flying? Haveyou deep love for your parents? I am not talking of fear, of anxiety,or of obedience, but of the feeling, the great sympathy you havewhen you see a beggar or when you see a bird die or when you seea body burnt.If you can see all these and have great sympathy andunderstanding - the understanding for the rich who go in big carsblowing dust every where and the understanding for the poorbeggar and the poor ekka horse which is almost a walking skeleton.Knowing all that, having the feeling of it, not merely in words butinwardly, the feeling that this world is ours yours and mine - notthe rich man's nor the communist's - to be made beautiful.If you feel all this, then behind it there is something much deeper.But tounderstand that which is much deeper and beyond the mind, themind has to be free quiet, and the mind cannot be quiet withoutunderstanding all this.So you have to begin near, instead of tryingto find what God is.Question: How can we remove our defects for ever?Krishnamurti: You see how the mind wants to be secure.It doesnot want to be disturbed.It wants for ever and for ever to becomplete;y safe; and a mind that wants to be completely safe, toget over all diffi- culties for ever and for ever is going to find away.It will go to a guru, it will have a belief, it will havesomething on which to rely and cling; and so, the mind becomesdull, dead, weary.The moment you say `I want to get over all mydifficulties for ever' you will get over them, but your whole being,your mind, will be dead.We do not want to have difficulties, we do not want to think, wedo not want to find out, to enquire.I wait for somebody to tell mewhat to do, because I do not want to be disturbed, I go tosomebody who, I think, is a great man or a great lady or a saint andI do what he tells me to do, like a monkey, like a gramophonewhich is repeating.In doing so, I may have no difficultiessuperficially because I am mesmerized.But I have difficulties inthe unconscious, deep down inside me, and these are going to burstout eventually, though I hope they will never burst out.You see,the mind wants to have a shelter, a refuge, a something to which itcan go and cling - a belief, a master, a guru, a philosopher, aconclusion, an activity, a political dogma, a religious tenet.It wantsto go to that and hold on to it when it is disturbed.But a mind must be disturbed.It is only through disturbance, through watching,through enquiry, that a mind understands the problem.The lady asks `Can a disturbed mind understand?' A man that isdisturbed and is seeking an escape from the disturbance will neverunderstand.But a mind that is disturbed and knows it is disturbedand begins to patiently enquire into the cause of disturbancewithout condemning, without translating the causes, such a mindwill understand.But a mind which says `I am disturbed, I don'twant to be disturbed, and so I am going to meditate on non-disturbance,' is a phony mind, a silly mind.Question: What is internal beauty?Krishnamurti: Do you know what is external beauty? Do youknow a beautiful building? When you see a beautiful building or abeautiful tree, a beautiful leaf, a lovely painting, a nice person,what happens to you? You say it is beautiful.What do you meanby `beautiful'? There must be something beautiful in you to see thebeauty outside.Must there not? You understand? Please tell thatboy.The teacher who is responsible, his housemaster, will pleaselisten to this and take the trouble to tell these boys and girls whatwe are discussing.This is far more important than the usualclasses.Please listen.The boy wants to know how to be free for everfrom all trouble.The other boy wants to know what is internalbeauty; and when I ask if you know what external beauty is, you alllaugh.But if you know that which is beautiful, if you have afeeling for beauty, you have sympathy, you have sensitivity, anappreciation of what you see - a magnificent mountain or amarvellous view - and no reaction.To have the appreciation of beauty, there must be something in you to appreciate and that maybe inward beauty.When you see a good person, when you seesomething lovely, when you feel real kindness, love and when yousee it outside, you must have it inside you.When you see the curveof the railway bridge across the Ganges, there must also besomething in you which sees the beauty of a curve.Most of us donot see beauty outside or inside, because we have not got it inside;inside, we are dull, empty, heavy and so we do not see the beautyin anything, we do not hear the noise on the bridge, which has itsown beauty.When you get used to anything, it has no meaning toyou.January 8, 1954 BANARAS, INDIA 11TH JANUARY 1954 6THTALK TO STUDENTS AT RAJGHAT SCHOOLWe have been talking about fear and, I think, if we can go moreinto it, perhaps we shall awaken to initiative.Do you know whatthat word, initiative, means? To initiate, to begin.I will explain as Igo along [ Pobierz całość w formacie PDF ]