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Wholeness of Life

Public Talks And Dialogue

The Wholeness of Life Part II Chapter 2 2nd Public Talk Saanen 12th July 1977 'The Ending of Conflict Is the Gathering of Supreme Energy Which Is a Form of Intelligence'

There is the theory of old, that god, divinity, descends on man and helps him to grow, to evolve and to live nobly. That is the old tradition of the countries in the East and also in a different way, in the West. In belief in such theories there is great comfort; a feeling that one is at least secure in something; that there is somebody that is looking after you and the world. That is a very old theory and it has no meaning whatsoever. That theory and teaching gives some kind of hope in a Utopia in the future as made by the present; a hope arising from the limits of what one is now. Unless there is a radical transformation, such a future is the modified continuity of "what is".

One realizes that there is no security whatsoever in the things that thought has put together if one has gone into it sufficiently intelligently, rationally and sanely to find out; one sees that there is really no structure, either in the future, or in the past, or in the present, philosophical, religious, or ideological, which can give any kind of security whatsoever.

One accepts very easily the path that is the most satisfying, the most convenient, the most pleasurable. It is very easy to move into that groove. And authority dictates, lays down, in a religious or a psychological system, a method by which, or through which, you are told you will find security. But if one sees that there is no security in any such authority, then one can find out whether it is possible to live without any guidance, without any control, without any effort psychologically. So, one is going to investigate, to see, whether the mind can be free to find the truth of this matter, so that one will never, under any circumstance, conform to any pattern of authority, psychologically. When one is conforming to a pattern, religious, psychological, or the pattern which one has set for oneself, there is always a contradiction between what one actually is and the pattern. There is always a conflict and this conflict is endless. If one has finished with one pattern one goes to another. One is educated to live in this field of conflict because of these ideals, patterns, conclusions, beliefs and so on. Conforming to a pattern one is never free; one does not know what compassion is and one is always battling and therefore giving importance to oneself; the self becomes extraordinarily important with the idea of self-improvement.

So, is it possible to live without a pattern? Now, how is one, as a human being, the total representative of all mankind, how is one going to find out the truth of this matter? Because if one's consciousness is changed radically, profoundly - no, revolutionized rather than changed - then one affects the consciousness of the whole of mankind.

How is one going to go into this problem; with what capacity does one investigate? To investigate there must be freedom from motive. If one wants to investigate the question of authority, one's background says: I must obey, I must follow; and in the process one's background is always projecting, is always distorting one's investigation. Can one be free of one's background so that it does not interfere in any way with one's investigation? One's urgency to find the truth, one's immediacy, one's demand, puts the background in abeyance; one's intensity to find out is so strong that the background ceases to interfere. Although the background, one's education, one's conditioning, is so strong - it has accumulated for centuries; consciously one cannot fight it, one cannot push it aside; one cannot battle with it and one sees that to fight the background only intensifies the background - yet one's very intensity to find out the truth of authority puts that background much further away; it is no longer impinging on one's mind.

One needs to have tremendous energy to find out the truth of this matter. Mostly, this energy is dissipated in the conflict between "what is" and "what should be". One sees that "what should be" is an escape from, or an avoidance of, the fact of "what is". Or thought, incapable of meeting "what is", projects "what should be" and uses that as a lever to try to remove "what is". So is it possible to look at, to observe, "what is", without any motive to change or to transform it, or to make it conform to a particular pattern that you or another has established - whatever may happen at the end of it? If one does, the background fades away. If one is very intense to understand, one forgets oneself, forgets one is a Hindu, a Christian, a Buddhist, one forgets all one's background; therefore the whole thing disappears, the background, the motive, everything, because there is the present necessity and the urgency to find out.

The intensity that is necessary can only come into being when there is no cause and no effect and therefore no reaction. It implies that one must be completely alone in one's investigation. Aloneness does not mean isolation, it does not mean one is withdrawn and has built a wall around oneself. Alone means that one is all one. Then one is a total human being representing all humanity, one's consciousness has undergone a change through perception, which is the awakening of intelligence. That intelligence finishes forever with psychological authority; it profoundly affects one's consciousness.

Is it possible to live a life without any pattern, without any goal, without any idea of the future, a life without conflict? It is only possible when one lives completely with "what is". With "what is" means with that which is actually taking place. Live with it; do not try to transform it, do not try to go beyond it, do not try to control it, do not try to escape from it,just look at it, live with it. If you are envious, or greedy, jealous, or you have problems, sex, fear, whatever they are, live with them without any movement of thought that wants to move away from them. Which means what? One is not wasting one's energy in control, in suppression, in conflict, in resistance, in escape. All that energy was being wasted; now one has gathered it up. Because one sees the absurdity of it, the falseness of it, the unreality of it, one has now the energy to live with "what is; one has that energy to observe without any movement of thought. It is the thought that has created jealousy and thought that says: "I must run away from it, I must escape from it, I must suppress it." If one sees that falseness of escape, resistance, suppression, then that energy which has gone into escape, resistance and suppression is gathered to observe. Then what takes place?

One is not escaping, not resisting and then one is envious, the envy being the result of the movement of thought. The envy arises from comparison, measurement - I have not, you have. And thought, because it has been educated to run away, runs away from this thing. Now because one sees the falseness of it one stops and one has the energy to observe this envy. That very word "envy" is its own condemnation. When one says "I am envious", there is already a sense of pushing it away. So, one must be free of the influence of the word to observe. And this demands tremendous alertness, tremendous watchfulness, awareness, so as not to escape and so as to see that the word envy has created the feeling; for without the word, is there the feeling? If there is no word and therefore no movement of thought, then is there envy?

The word has created the feeling because the word is associated with the feeling, it is dictating the feeling. Can one observe without the word? Now, words are the movement of thought used to communicate - communicate with oneself, or with another - when there are no words there is no communication between the fact and the observer. Therefore the movement of thought as envy has come to an end; come to an end completely, not temporarily - one can look at a beautiful car and observe the beauty of its lines and that is the end of it.

To live with "what is" completely, implies no conflict whatsoever. Therefore there is no future as transforming it into something else. The very ending of it is the gathering of supreme energy which is a form of intelligence.

Wholeness of Life

Public Talks And Dialogue

The Wholeness of Life Part II Chapter 2 2nd Public Talk Saanen 12th July 1977 'The Ending of Conflict Is the Gathering of Supreme Energy Which Is a Form of Intelligence'

Texts and talks of Jiddu Krishnamurti. Krishnamurti quotes. Books about
J Krishnamurti. Philosophy.

Art of War

ancient Chinese treatise by Sun Tzu

free to read online

48 Laws of Power

a different universe by Robert Greene?

free summary online