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The Answer Is in the ProblemOverlay E-Book Reader
J. Krishnamurti

The Answer Is in the Problem

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Produktdetails

Verlag
Krishnamurti Foundation America
Erschienen
2018
Sprache
English
Seiten
467
Infos
467 Seiten
ISBN
978-1-912875-07-8

Kurztext / Annotation

In these Talks, given in Europe, Ojai and India, Krishnamurti addresses the need to approach our life problems in a manner does not perpetuate fragmentation. 'Though we have many problems, and each problem seems to produce so many other problems, perhaps we can consider together whether the wisest thing to do is, not to seek the solution of any problem at all. It seems to me that our minds are incapable of dealing with life as a whole; we deal, apparently, with all problems fragmentarily, separately, not with an integrated outlook. Perhaps the first thing, if we have problems, is not to seek an immediate solution for them, but to have the patience to inquire deeply into them, and discover whether these problems can ever be solved by the exercise of will. What is important, I think, is to find out, not how to solve the problem, but how to approach it.' An extensive compendium of Krishnamurti's talks and discussions in the USA, Europe, India, New Zealand, and South Africa from 1933 to 1967-the Collected Works have been carefully authenticated against existing transcripts and tapes. Each volume includes a frontispiece photograph of Krishnamurti , with question and subject indexes at the end. The content of each volume is not limited to the subject of the title, but rather offers a unique view of Krishnamurti's extraordinary teachings in selected years. The Collected Works offers the reader the opportunity to explore the early writings and dialogues in their most complete and authentic form.

Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for mankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality. Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend man-made belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to mankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal. Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theorie

Textauszug


London, England, 1955

First Talk in London

Though we have many problems, and each problem seems to produce so many other problems, perhaps we can consider together whether the wisest thing to do is not to seek the solution of any problem at all. It seems to me that our minds are incapable of dealing with life as a whole; we deal, apparently, with all problems fragmentarily, separately, not with an integrated outlook. Perhaps the first thing, if we have problems, is not to seek an immediate solution for them but to have the patience to inquire deeply into them and discover whether these problems can ever be solved by the exercise of will. What is important, I think, is to find out, not how to solve the problem, but how to approach it. Because, without freedom, every approach must be restricted; without freedom, every solution-economic, political, personal, or whatever it be-can only bring more misery, more confusion. So I feel it is important to find out what is true freedom, to discover for oneself what freedom is.

There is only one freedom-religious freedom; there is no other freedom. The freedom that the so-called welfare state brings, the economic, national, political, and various other forms of freedom that one is given surely are not freedom at all, but only lead to further chaos and further misery-which is obvious to anyone who observes. So I think we should spend all our time, energy, and thought in inquiring as to what is religious freedom-whether there is such a thing. That inquiry requires a great deal of insight, energy, and perseverance if we are to carry the investigation right through to the end and not be turned aside by any attraction. I think it would be worthwhile if we could, all of us, concentrate on this problem-what it is to be religiously free. Is it possible to free the mind-that is, our own minds, the individual mind-from the tyranny of all churches, from all organized beliefs, all dogmas, all systems of philosophy, all the various practices of yoga, all preconceptions of what reality or God is, and, by putting these aside, thereby discover for oneself if there is a religious freedom? For surely, religious freedom alone can offer, ultimately and fundamentally, the solution to all our problems, individual as well as collective.

This means, really, can the mind uncondition itself? Because the mind, our own mind, is after all the result of time, of growth, of tradition, of vast experience-not only experience in the present, but the collective experience of the past. So the question is not how to ennoble our conditioning, how to better it-which most of us are attempting to do-but rather to free the mind entirely from all conditioning. It seems to me that the real issue is not what religion to belong to, what system or philosophy to accept, or what discipline to practice in order to realize something which is beyond the mind-if there is something beyond the mind-but rather to find out, to discover for oneself, by our own individual understanding, investigation, and self-knowledge, whether the mind can be free. That is the greatest, the only revolution-to free the mind from all conditioning.

After all, to find something which is eternal-if there is such a thing-the mind must not think in terms of time; there must be no accumulation of the past, for that breeds time. The very experiences that one gathers must be shed because they manufacture, they build up, time. Surely, our mind is the result of time; it is conditioned by the past, by the innumerable experiences, memories, which we have gathered and which give to us a continuity. So, can one be really free, religiously-in the deepest sense of that word religion? Because religion obviously is not the rituals, the dogmas, the social morality, going to church every Sunday, practicing virtue, the good behavior which leads to respectability-surely all that is not religion.

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