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.Another shock comes,and again you go through the same process.Thus, though you havemany experiences during your life, shocks of suffering that shouldawaken your intelligence, your understanding, you gradually dullthose shocks by your desire and pursuit after comfort.Thus you use the idea of reincarnation, belief in the hereafter, asa kind of drug or dope.In your turning to this idea there is nointelligence.You are merely seeking an escape from suffering, arelief from pain.When you talk about reincarnation you are nothelping another to understand truly the cause of pain; you are nothelping him to free himself from sorrow.You are only giving hima means of escape.If another accepts the comfort, the escapewhich you offer him, his feelings become shallow, empty, for hetakes shelter in the idea of reincarnation.Because of this placidassurance that you have given him, he no longer feels deeply whensomeone dies, for he has dulled his feelings, he has deadened histhoughts.So in this search for contentment, comfort, your thoughts andfeelings become shallow, barren, trivial, and life becomes an emptyshell.But if you see the absurdity of substitution and perceive theillusion of contentment, with its achievement, then there is greatdepth to thought and feeling; then action itself reveals thesignificance of life.Question: There are many systems of meditation and self-discipline adapted to varying temperaments, and all of them areintended to cultivate and sharpen the mind or emotions, or both; for the usefulness and value of an instrument is great or smallaccording to whether it is sharp or blunt.Now: (1) Do you thinkthat all these systems are alike futile and harmful withoutexception? (2) How would you deal with the temperamentaldifferences of human beings? (3) What value has meditation of theheart to you?Krishnamurti: Let us differentiate between concentration andmeditation.Now when you talk of meditation, most of you meanthe mere learning of the trick of concentration.But concentrationdoes not lead to the joy of meditation.Consider what happens inwhat you call meditation, which is merely the process of trainingthe mind to concentrate on a particular object or idea.You excludefrom your mind all other thoughts or images except the one whichyou have deliberately chosen; you try to focus your mind on thatone idea, picture, or word.Now that is merely contraction ofthought, limitation of thought.When other thoughts arise duringthis process of contraction, you dismiss them, you brush themaside.So your mind becomes more and more narrow, less and lesselastic, less and less free.Why do you want to concentrate?Because you see an enticement, a reward, awaiting you as theresult of concentration.You want to become a disciple, you wantto find the Master, you want to develop spiritually, you want tounderstand truth.So your concentration becomes utterlydestructive of thought and emotion because you considermeditation, concentration, in terms of gain, in terms of escape fromturmoil.Just think about it for a moment, those of you who havepractised meditation, concentration, for years.You have beenforcing your mind to adjust itself to a particular pattern, to conform itself to a particular image or idea, to shape itself according to aparticular idiosyncrasy or prejudice.Now, all beliefs, ideals,idiosyncrasies depend on personal like and dislike.Your self-discipline, your so-called meditation, is merely a process by whichyou try to obtain something in return.And this assurance ofsomething in return, this looking for a reward, also accounts for thelarge membership of churches and religious societies: theseinstitutions promise a reward, a recompense to their followers whofaithfully adhere to their discipline.Where there is control, there is no meditation of the heart.Whenyou are searching with an eye to gain, to recompense, your searchhas already ended.Take, for instance, the case of a scientist, a greatscientist, not a pseudo-scientist.A true scientist is continuallyexperimenting without seeking results.In his search there are whatwe call results, but he is not bound by these results, for he isconstantly experimenting.In that very movement of experiment hefinds joy.That is true meditation.Meditation is not the seeking fora result, a by-product.Such a result is merely incidental, anoutward expression of that great search which is ecstatic, eternal.Now instead of banishing each thought that arises, as you dowhen you practise so-called meditation, try to understand and livein the significance of each thought as it comes to you; do this not ata particular period, at a particular hour or moment of the day, butthroughout the day, continuously.In that awareness you willunderstand the cause of each thought and its significance.Thatawareness will release the mind from opposites, from pettiness,shallowness; in that awareness there is freedom, completeness ofthought.It is in eternal movement, without limitation, and in that there is the true joy of meditation; in that there is living peace.Butwhen you seek a result, your meditation becomes shallow, empty,as is shown by your acts.Many of you have meditated for years.What has it availed you? You have banished your thought fromyour action.In temples, in shrines, in chapels of meditation youhave filled your minds with the supposed image of truth, God, butwhen you go out into the world, your actions exhibit nothing ofthose qualities which you are trying to attain.Your actions arequite the opposite; they are cruel, exploiting, possessive,destructive.So in this search for reward, recompense, you havedifferentiated between thought and action, you have made adivision between the two, and your so-called meditation is empty,without depth, without profundity of feeling or greatness ofthought.If you are constantly aware, fully aware as each thought andemotion arises, in that flame your action will be the harmoniousoutcome of thought and feeling.That is the joy, the peace of truemeditation, not this process of self-discipline, twisting, training themind to conform to a particular attitude.Such discipline, suchdistortion, means only decay, boredom, routine, death.Question: During the Theosophical Convention last weekseveral leaders and admirers of Dr.Besant spoke, paying her hightributes.What is your tribute to and your opinion of that greatfigure who was a mother and friend to you? What was her attitudetoward you through the many years of her guardianship of you andyour brother, and also subsequently? Are you not grateful to her forher guidance, training, and care?Krishnamurti: Mr.Warrington kindly asked me to speak about this matter, but I told him that I did not want to.Now don'tcondemn me by using such words as "guardianship", "gratitude",and so on.Sirs, what can I say? Dr.Besant was our mother, shelooked after us, she cared for us.But one thing she did not do [ Pobierz całość w formacie PDF ]
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.Another shock comes,and again you go through the same process.Thus, though you havemany experiences during your life, shocks of suffering that shouldawaken your intelligence, your understanding, you gradually dullthose shocks by your desire and pursuit after comfort.Thus you use the idea of reincarnation, belief in the hereafter, asa kind of drug or dope.In your turning to this idea there is nointelligence.You are merely seeking an escape from suffering, arelief from pain.When you talk about reincarnation you are nothelping another to understand truly the cause of pain; you are nothelping him to free himself from sorrow.You are only giving hima means of escape.If another accepts the comfort, the escapewhich you offer him, his feelings become shallow, empty, for hetakes shelter in the idea of reincarnation.Because of this placidassurance that you have given him, he no longer feels deeply whensomeone dies, for he has dulled his feelings, he has deadened histhoughts.So in this search for contentment, comfort, your thoughts andfeelings become shallow, barren, trivial, and life becomes an emptyshell.But if you see the absurdity of substitution and perceive theillusion of contentment, with its achievement, then there is greatdepth to thought and feeling; then action itself reveals thesignificance of life.Question: There are many systems of meditation and self-discipline adapted to varying temperaments, and all of them areintended to cultivate and sharpen the mind or emotions, or both; for the usefulness and value of an instrument is great or smallaccording to whether it is sharp or blunt.Now: (1) Do you thinkthat all these systems are alike futile and harmful withoutexception? (2) How would you deal with the temperamentaldifferences of human beings? (3) What value has meditation of theheart to you?Krishnamurti: Let us differentiate between concentration andmeditation.Now when you talk of meditation, most of you meanthe mere learning of the trick of concentration.But concentrationdoes not lead to the joy of meditation.Consider what happens inwhat you call meditation, which is merely the process of trainingthe mind to concentrate on a particular object or idea.You excludefrom your mind all other thoughts or images except the one whichyou have deliberately chosen; you try to focus your mind on thatone idea, picture, or word.Now that is merely contraction ofthought, limitation of thought.When other thoughts arise duringthis process of contraction, you dismiss them, you brush themaside.So your mind becomes more and more narrow, less and lesselastic, less and less free.Why do you want to concentrate?Because you see an enticement, a reward, awaiting you as theresult of concentration.You want to become a disciple, you wantto find the Master, you want to develop spiritually, you want tounderstand truth.So your concentration becomes utterlydestructive of thought and emotion because you considermeditation, concentration, in terms of gain, in terms of escape fromturmoil.Just think about it for a moment, those of you who havepractised meditation, concentration, for years.You have beenforcing your mind to adjust itself to a particular pattern, to conform itself to a particular image or idea, to shape itself according to aparticular idiosyncrasy or prejudice.Now, all beliefs, ideals,idiosyncrasies depend on personal like and dislike.Your self-discipline, your so-called meditation, is merely a process by whichyou try to obtain something in return.And this assurance ofsomething in return, this looking for a reward, also accounts for thelarge membership of churches and religious societies: theseinstitutions promise a reward, a recompense to their followers whofaithfully adhere to their discipline.Where there is control, there is no meditation of the heart.Whenyou are searching with an eye to gain, to recompense, your searchhas already ended.Take, for instance, the case of a scientist, a greatscientist, not a pseudo-scientist.A true scientist is continuallyexperimenting without seeking results.In his search there are whatwe call results, but he is not bound by these results, for he isconstantly experimenting.In that very movement of experiment hefinds joy.That is true meditation.Meditation is not the seeking fora result, a by-product.Such a result is merely incidental, anoutward expression of that great search which is ecstatic, eternal.Now instead of banishing each thought that arises, as you dowhen you practise so-called meditation, try to understand and livein the significance of each thought as it comes to you; do this not ata particular period, at a particular hour or moment of the day, butthroughout the day, continuously.In that awareness you willunderstand the cause of each thought and its significance.Thatawareness will release the mind from opposites, from pettiness,shallowness; in that awareness there is freedom, completeness ofthought.It is in eternal movement, without limitation, and in that there is the true joy of meditation; in that there is living peace.Butwhen you seek a result, your meditation becomes shallow, empty,as is shown by your acts.Many of you have meditated for years.What has it availed you? You have banished your thought fromyour action.In temples, in shrines, in chapels of meditation youhave filled your minds with the supposed image of truth, God, butwhen you go out into the world, your actions exhibit nothing ofthose qualities which you are trying to attain.Your actions arequite the opposite; they are cruel, exploiting, possessive,destructive.So in this search for reward, recompense, you havedifferentiated between thought and action, you have made adivision between the two, and your so-called meditation is empty,without depth, without profundity of feeling or greatness ofthought.If you are constantly aware, fully aware as each thought andemotion arises, in that flame your action will be the harmoniousoutcome of thought and feeling.That is the joy, the peace of truemeditation, not this process of self-discipline, twisting, training themind to conform to a particular attitude.Such discipline, suchdistortion, means only decay, boredom, routine, death.Question: During the Theosophical Convention last weekseveral leaders and admirers of Dr.Besant spoke, paying her hightributes.What is your tribute to and your opinion of that greatfigure who was a mother and friend to you? What was her attitudetoward you through the many years of her guardianship of you andyour brother, and also subsequently? Are you not grateful to her forher guidance, training, and care?Krishnamurti: Mr.Warrington kindly asked me to speak about this matter, but I told him that I did not want to.Now don'tcondemn me by using such words as "guardianship", "gratitude",and so on.Sirs, what can I say? Dr.Besant was our mother, shelooked after us, she cared for us.But one thing she did not do [ Pobierz całość w formacie PDF ]