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.Surely,understanding is this whole process of uncovering the ways of themind, which is what we have been doing just now.Understandingimplies, does it not?, a state of mind that is really inquiring; andyou cannot inquire if you start with a conclusion, an assumption, awish.Then what is the function of the mind? The mind now functionsfragmentarily, in departments, in parts; it does not function as atotality because it is now the instrument of desire, and desire cannever be total, whole.Desire is always fragmentary, contradictory. You can easily find out the truth of all this if you observe thesethings in yourself.As we know it now, the mind is an instrument of sensation, ofgratification of desire, and desire is always fragmentary, there cannever be total desire.Such a mind, with all its self-contradictorydesires, can never be integrated.You cannot put hate and lovetogether; you cannot integrate envy and goodness; you cannotharmonize the opposites.That is what most of us are trying to do,but it is an impossibility.So what is the true function of the mind?Is it not to free itself from the contradictions of desire and be theinstrument of an action which is not the mere response of memory?I am afraid all this sounds rather difficult, but if you reallyobserve yourself, you will find that it is not.I am only describingwhat actually takes place if you do not suppress, sublimate, or finda substitute for desire, but really understand it.You can understanddesire only when there is no condemnation, no comparison.If Iwant to understand you, for example, I must not condemn, I mustnot justify, I must not compare you with somebody else; I mustsimply observe you.Similarly, if it would understand desire, themind must watch itself without condemnation, without any senseof comparison, which only creates the conflict of duality.So we see what understanding is.We see that there can be noright thinking, which is, right action, as long as the mind isconditioned.There is right action only when the mind is free fromconditioning.It is not a matter of right thinking, and then rightaction.Thinking and action are separate only as long as desirefunctions as memory, as the pursuit of success; but when there isfreedom from that bundle of memories which is identified as the `me', then there is action which is outside the social pattern.Butthat is much more complicated, and we shall leave it for themoment.We see then, that the function of the mind is to understand and`it cannot understand if it condemns if it thinks segmentally, inparts.The mind will think in fragments, in compartments, as longas there is desire, whether it be the desire for God or for a car,because desire in itself is contradictory, and any one desire isalways in opposition to other desires.So there can be understanding only when the mind, through self-knowledge, discovers the ways of its own operation.And todiscover the ways of the mind's operation there must be awareness,you must watch it as you would watch a child whom you love.Youdo not condemn or judge the child, you do not compare him withsomebody else; you watch in order to understand him.Similarly,you must be aware of the operation of your own mind, see itssubtleties, its recesses, its extraordinary depth.Then you will find,if you pursue it further, that the mind becomes astonishingly quiet,very still; and a still mind is capable of receiving that which istruth.Question: According to the theory of karma, in which many ofus believe, our actions and circumstances in this life are largelygoverned by what we did in our past lives.Do you deny that we aregoverned by our karma? What about our duties andresponsibilities?Krishnamurti: Sir, again, this is a very complex question and itneeds thinking out to the very end.It is not a matter of what you believe.You believe that you are the result of the past, that previous lives have conditioned yourpresent circumstances; and there are others who do not believe inall that.They have been brought up to believe that we live only onelife and are conditioned only by our present environment.So let usfor the moment put aside what you believe or do not believe, andlet us find out what we mean by karma, which is much moreimportant; because if you really understand what karma is, thenyou will find it is not a thing which dictates your present action.We shall go into it and you will see.Now, what do we mean by karma? The word itself, as youknow, means to act, to do.You never act without a cause, orwithout a motive, or without I being compelled by circumstances.You act either under the influence of the past, of a thousandyesterdays, or because you are pushed in a particular direction bythe pressure of immediate circumstances.That is, there is a causeand an effect.Please follow this a little bit.For example, you havecome here to listen to me [ Pobierz całość w formacie PDF ]
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.Surely,understanding is this whole process of uncovering the ways of themind, which is what we have been doing just now.Understandingimplies, does it not?, a state of mind that is really inquiring; andyou cannot inquire if you start with a conclusion, an assumption, awish.Then what is the function of the mind? The mind now functionsfragmentarily, in departments, in parts; it does not function as atotality because it is now the instrument of desire, and desire cannever be total, whole.Desire is always fragmentary, contradictory. You can easily find out the truth of all this if you observe thesethings in yourself.As we know it now, the mind is an instrument of sensation, ofgratification of desire, and desire is always fragmentary, there cannever be total desire.Such a mind, with all its self-contradictorydesires, can never be integrated.You cannot put hate and lovetogether; you cannot integrate envy and goodness; you cannotharmonize the opposites.That is what most of us are trying to do,but it is an impossibility.So what is the true function of the mind?Is it not to free itself from the contradictions of desire and be theinstrument of an action which is not the mere response of memory?I am afraid all this sounds rather difficult, but if you reallyobserve yourself, you will find that it is not.I am only describingwhat actually takes place if you do not suppress, sublimate, or finda substitute for desire, but really understand it.You can understanddesire only when there is no condemnation, no comparison.If Iwant to understand you, for example, I must not condemn, I mustnot justify, I must not compare you with somebody else; I mustsimply observe you.Similarly, if it would understand desire, themind must watch itself without condemnation, without any senseof comparison, which only creates the conflict of duality.So we see what understanding is.We see that there can be noright thinking, which is, right action, as long as the mind isconditioned.There is right action only when the mind is free fromconditioning.It is not a matter of right thinking, and then rightaction.Thinking and action are separate only as long as desirefunctions as memory, as the pursuit of success; but when there isfreedom from that bundle of memories which is identified as the `me', then there is action which is outside the social pattern.Butthat is much more complicated, and we shall leave it for themoment.We see then, that the function of the mind is to understand and`it cannot understand if it condemns if it thinks segmentally, inparts.The mind will think in fragments, in compartments, as longas there is desire, whether it be the desire for God or for a car,because desire in itself is contradictory, and any one desire isalways in opposition to other desires.So there can be understanding only when the mind, through self-knowledge, discovers the ways of its own operation.And todiscover the ways of the mind's operation there must be awareness,you must watch it as you would watch a child whom you love.Youdo not condemn or judge the child, you do not compare him withsomebody else; you watch in order to understand him.Similarly,you must be aware of the operation of your own mind, see itssubtleties, its recesses, its extraordinary depth.Then you will find,if you pursue it further, that the mind becomes astonishingly quiet,very still; and a still mind is capable of receiving that which istruth.Question: According to the theory of karma, in which many ofus believe, our actions and circumstances in this life are largelygoverned by what we did in our past lives.Do you deny that we aregoverned by our karma? What about our duties andresponsibilities?Krishnamurti: Sir, again, this is a very complex question and itneeds thinking out to the very end.It is not a matter of what you believe.You believe that you are the result of the past, that previous lives have conditioned yourpresent circumstances; and there are others who do not believe inall that.They have been brought up to believe that we live only onelife and are conditioned only by our present environment.So let usfor the moment put aside what you believe or do not believe, andlet us find out what we mean by karma, which is much moreimportant; because if you really understand what karma is, thenyou will find it is not a thing which dictates your present action.We shall go into it and you will see.Now, what do we mean by karma? The word itself, as youknow, means to act, to do.You never act without a cause, orwithout a motive, or without I being compelled by circumstances.You act either under the influence of the past, of a thousandyesterdays, or because you are pushed in a particular direction bythe pressure of immediate circumstances.That is, there is a causeand an effect.Please follow this a little bit.For example, you havecome here to listen to me [ Pobierz całość w formacie PDF ]