Collected Works 6 - The Origin Of Conflict by Jiddu Krishnamurti

By Jiddu Krishnamurti

In this time span, Krishnamurti gave talks in England and India. during this quantity, Krishnamurti introduces the fabric as a sort of a dialogue. He asks these hearing have interaction within the fabric besides him. "What I suggest to do in the course of those discussions is to imagine out with each of you this terribly complicated challenge of dwelling. you recognize this challenge isn't limited to a slender sector. worldwide it's the similar. we're harassed; we don't understand what to do; and we don't understand how to set approximately it or to find why each one workforce is struggling with the other."

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You want to know in order to be able to recognize, is it not? To be able to recognize from my experience when I verbalize it to you, so that you can say I have had it, so that you can recognize your experience as corresponding to mine. Your asking the question is a continuation of the process of the self. Is my experience the same as yours? You are asking the question in order to feel secure in your recognition. Please see how your own mind works. So, what you are interested in, is not what happens when the process of recognition is not; but, you want an assurance from me that your experience is the same as mine; which is, you want to recognize your experience in relation with mine.

This problem is a question which must be talked over very constantly and wisely without any barriers and without any conclusions and comparisons. If you can listen to what I am going to talk about, not throw up barriers of your own conclusions which may be true or may not be true, barriers of what you have learnt from your environmental influence or what you have read from the books, then perhaps you will be able actually to co operate with me and with each other without dominating, without completely annihilating the individual through legislation, through compulsion, through concentration camps and so on.

This is all the process of mind trying to give it a name so that it can remember, so that through that remembrance it can continue that experience. For most of us, that is our companion. But to understand desire needs an alert mind and constant watching without condemnation, without justification, constant observation, constant following, because it is never still. It is a movement; and no opposition will be of any use, for it will only create greater resistance in it. When you have an experience which is never recognized, you will see that the so-called experience which you name, is not an experience at all but only a continuance of your own desire in a different form.

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