Chapter 13 see through the unknown

repressed.Action out of silence.Navigate yourself.False journeys and the protected "unknown". We talked about how to put our inner beast pen aside.The reason we're talking about this is because we know -- at least I know -- that we have to see through the unknown.Because any good mathematician, physicist, or even artist must delve into the unknown if he does not want to let himself follow the tide of emotion and imagination.As for us ordinary people, we have our everyday problems.We also need to use deep understanding.We also need to see through the unknown.A person who is always chasing after his own invented beast, dinosaur, snake, monkey will have all kinds of problems and contradictions.That's what we are, so we can't see through the unknown.We are ordinary people without extraordinary intellect or great "eyesight".We live a drab, ugly life.So our concern is how to change all that immediately.This is what we are going to investigate.

People change with new inventions, pressures, new theories, new political situations.All of this creates some sort of change.But we are talking about fundamental, fundamental revolutions in life, and whether this revolution happens gradually or suddenly.Yesterday we were discussing the gradual occurrence of this revolution, the sense of distance, the sense of time of this revolution, and the strength required to cross this distance.We say that people have worked hard for thousands of years, but no matter what, except for a few people, there can never be fundamental changes.Therefore, it is necessary for us to see whether we, each of us, and thus the whole world—because this world is us, we are the world, and the two are inseparable—can wipe away all the toil, anger, and hatred in one fell swoop ,hostility.We make it all with pain in our hearts.Pain is obviously something we have most of the time.Then, after knowing the cause of pain and understanding the structure of the whole pain, can we eliminate pain in one fell swoop?

We said that this is only possible with observation.If the mind can observe very closely, then this observation itself is an act of ending suffering.In addition, we also discussed what action is.Is action a free, spontaneous, involuntary action? Is action based on our memories, ideals, contradictions, pain, suffering, etc.? Is action always striving to conform itself to ideals, principles, patterns? We As I said, this kind of action is not action at all; because this kind of action creates a contradiction between "what is" and "should be".As long as you have ideals, there is a gap between your "what is" and "should be".This "being" may exist for years, years, or even, as many people think, reincarnation after reincarnation, until you reach that perfect utopia.We have also said that yesterday will be reincarnated into today, whether this "yesterday" is thousands of years or just twenty-four hours.This reincarnation continues as long as our actions are based on the split of past, present, and future—our "being."All this, we say, creates contradiction, conflict, sorrow.This is not action.Perception is action.You are in danger, the perception of danger is action, and you act immediately.I think we reached this point yesterday.

Sometimes we encounter great crises, challenges, and pain.At this time, our hearts were extremely calm because of the shock.I don’t know if you have observed it before. In the evening or early morning, when you see a distant mountain, there is an abnormal light on the top of the mountain. The shadow, huge, magical, and deep loneliness.You see it all, but your heart can't take it all in.Because at this time your heart is very peaceful.But it won't take long for the mind to recover, and then start to react according to its constraints and its own problems.Therefore, our heart does have a moment of complete tranquility, but this moment of absolute tranquility cannot last forever.Shock creates calm.Most of us know this absolute silence from the great shock.It may be produced externally by accident, or it may be produced internally by artificial forces.This artificial power includes Zen meditation, certain meditations, certain methods of meditation—obviously childish methods.We have said that, in the case of "perception" of the kind we have been discussing, a mind that perceives, and this perception itself is action.For the mind to be aware, it has to be completely still, otherwise nothing can be seen.If I want to hear what you have to say, I must be quiet.Any wandering thoughts, any interpretation of your words, any resistance, will prevent real listening.

So the mind has to be very quiet if it wants to really listen, observe, see.No shock of any kind, or the absorption of any idea, can produce this stillness.It is quiet for small children to immerse themselves in the toys.He is playing.But it was the toy that attracted his heart, it was the toy that made him quiet.Taking medicine, doing anything artificial, there is this feeling of being immersed in something—a picture, an image, a utopia.But true stillness comes only after knowing all the contradictions, all the confusions, all the conditionings, all the fears, all the distortions.What we want to ask is, is there a way for us to sweep away all these fears, sorrows, and confusions in one fell swoop, so that our minds can quietly observe and penetrate?

Is there any way we can do this? Is there any way you can look at yourself in complete silence? When the mind is active, it distorts what it sees.Then the mind will translate, explain, it will say "I like this", "I don't like this".The heart will be very excited and emotional.Such a mind cannot see things. So we ask, is there a way for mere mortals like us to do this? Can I look at myself, whoever I am, and know that words like "fear" and "pain" are dangerous and can get in our way. Really seeing "as it is"? Knowing the pitfalls of language, can I still observe things? Can I not let the sense of time—the sense of "achieving" something, the sense of "getting rid of" something—interfere with it, and just be quiet Observe carefully and intently? In that state of concentration we will discover previously hidden paths, previously undiscovered pathways.Some of this is just perception without any analysis.Analysis means time, and the analyst is the analysand.Is there a difference between the analyst and the analysand? If not, analysis is meaningless.We must be clear about all this.Throw away all this - time, analysis, resistance, trying to cross, overcome, etc. - because going through this door is never-ending trouble.

Can we do it after we have heard it? This question is very important.There is no question of "how".No one will tell you what to do, no one will come and give you the necessary energy.It takes a lot of energy to observe.A quiet mind is all energy without waste, otherwise it is not quiet.Can we see ourselves fully with all our energies, so that seeing is action and therefore ending (contradiction, pain, etc.)? Question: Sir, is your question also unreasonable? K: Does my question make no sense? If my question does not make sense, why are you all sitting here? Just to hear the sound of a man speaking, to hear the streams flow by, to take a vacation among mountains and meadows? Why don't you Go? Is it that hard? Is it a matter of being smart or not? Or have you never really observed yourself in your life, so you think the question doesn't make sense? A house is on fire and we all have to figure out how to put it out.You can't say, "That doesn't make sense, I don't believe it, there's nothing I can do about it" and sit there watching it burn! What you're going to do has nothing to do with what you think "should" have to do with the facts.The truth is the house is burning.You may not be able to put out the fire until the fire trucks arrive, but at the same time—there is no such thing as "simultaneously" at all—you must act on the fire.

So, you say the question doesn't make sense, as if it's as difficult as putting a duck in a bottle, it doesn't make sense, which means you didn't know the house was on fire.Why don't we know the house is on fire? The house refers to the world.This world is you, with all your grievances, everything that happens inside you, everything that happens in the outer world.If you don't know this, why don't you know? Is it because you're not smart, and haven't read a lot? Is it because you're not sensitive, so you don't know what's going on inside you? Don't know what's really going on? If you say "Sorry! I I don’t know”, so why don’t you know? You know you’re hungry, you know someone insults you.When someone compliments you, or when you want to satisfy your sexual desire, you know it very well.But here you are saying "I don't know".So what do we do? Rely on others for stimulation and encouragement?

Q: You say we have to mutate, and to do that you have to pay attention to your thoughts and desires, and you have to do it all in one fell swoop.I did it once, but nothing changed for me.If we do what you say, is that a permanent state or does it have to be done regularly, every day? Krishnamurti: This perception means knowing and acting. Do you do it once and for all? Or do you have to do it every day? What do you think? Q: I think listening to music can do that. K: So music becomes as necessary as medicine, but music is more respectable.The question is, do we pay attention every minute of every day? Or do we pay attention one day in full and the whole thing is over? Is it just that I can see the whole thing fully and I can go to sleep? You don't understand The question? I think we must pay attention every day, without sleep.You have to be very clear, not only the compliments and insults of others, your own anger, and despair, but also everything around you and in your heart at any time.You can't say, "I'm fully enlightened, nothing can touch me".

Questioner: In this moment of perception, or understanding of something, in this minute, are you not restraining the anger caused by the insult? Is this perception actually restraining anger? You are not reacting but perception, just The perception is suppressing the response. K: I've discussed this thoroughly, haven't I? I have a "dislike" reaction.I don't like you, so I pay attention to this reaction.As long as you pay attention, this reaction will reveal my conditioning and the culture in which I was raised.As long as I keep paying attention, without sleep, as long as my mind keeps paying attention to what is exposed, many, many things will be revealed, and then there will be no problem of repression at all.I'd love to see what's going on.I don't want to know how to override my reactions.I want to know if my mind can see, if it can perceive the structure of "I", "I", "self".Is there any room for repression in this attention?

Q: Sometimes I feel a state of stillness.Can this silence generate action? K: Are you saying that this kind of silence can be maintained and continued forever? Q: Will I be able to go about my life as usual? K: Is it possible to have daily activities in quiet state? You are all waiting for me to answer this question.I have an apprehension of being oral, because I am in a position where I don't have that kind of authority.The question is, can the quiet mind go about its daily activities? If you separate the daily life from the peace, the utopia, the ideal—that is, silence—the two will never meet.So can I keep separating the two? Can I say this is my daily life, this is the world, and this other is the silence that I experience, the silence that I grope for? Can I transform this silence into Everyday life? You can't.But if the two are not separate from each other—the right hand is the left hand—and there is harmony, a unity, between the two, between silence and everyday life, then we never ask, “Can I move in silence?” "? QUESTION: You're talking about being closely alert, watching closely, seeing closely.Can we say that it is mainly this intimacy that makes this vigilance possible? Krishnamurti: Basically we are all very close, the closeness is deep and fundamental, isn't it? Questioner: This intimacy is not due to the intimacy itself, but because of a passion.But this intimacy seems to be a great necessity. K: We have both.right? Q: That's right, and it's not right. K: Sir, why do we assume so many things? Can't we just go and check without having to "know" something? Take this trip, go inside yourself, without knowing good or evil, right or wrong, what should be ; just a trip, without any burden.Can't it? It's the hardest thing to go inside without feeling any burden.As soon as you start walking, you start to discover things, and you don't have to say "should be this way" or "must be this way" at the beginning.This kind of thing is obviously the hardest, and I don't know why.Note, gentlemen, that no one can help you in such matters.including me.We can't have faith in anyone in this kind of thing, and I hope that none of you will believe it.No one is an authority who can tell you how things are, how they should be, whether to go this way or not, be careful of traps, etc. - none of these will be marked for you - you are walking completely by yourself.Can you do it? You say, "I can't because I'm afraid".If so, go with the fear, go deep into the fear, fully understand the fear.Forget about your path, forget about authority, check this thing called fear.You are afraid because you have no one to turn to, no one to tell you what to do, because you may make mistakes.However, if you make a mistake, you observe the mistake, and you jump out immediately.Discover things while you go alone.The creation here is greater than painting, writing a book, performing, bathing a monkey and crowning a crown.There's a stronger - if I may say so - excitement, a greater... Q: Boost? K: Oh, don't bring up that word. Question: As long as you live your daily life without introducing observers, the tranquility in it will not be disturbed by anyone. K: That's the only problem.But the watcher is always playing tricks, always casting shadows, causing another problem.That's why we're asking if it's possible to take an inner journey, to discover things as we go, without "knowing" things in advance.Discover your own sexuality, desires, intentions.This is a great adventure, greater than going to the moon. Q: But that's the problem.They knew what they were going to do when they went to the moon, they knew the direction.But we have no direction within us. K: The gentleman said that landing on the moon is objective, we know where we are going.However, the inner journey, we do not know where to go.So we are restless and fearful.However, if you already know where you are going, you will never be able to see through the unknown, and you will never be able to discover what is truly eternal. Question: Is it possible to perceive completely and presently without the help of the master? K: We have been talking about this. Question: I haven't finished talking about the question just now.It's really a problem because we know where we're going.We want to be happy, not the unknown. K: Yes, we all want to master the crony of happiness.I want to master the known.We want to take all this into our journey.But, have you ever climbed a mountain? The heavier you carry, the harder it is to climb.Even climbing a hill is difficult.If you want to climb a mountain, you have to be free.I don't know where the difficulty is.We want to take everything we know—the shame, the resistance, the ignorance, the joy, the upliftment—on the road.When you say, "I want it all on the road," you're going somewhere, not in all this stuff you're carrying.Your journey is in the imagination, in the unreal.But you are now going into all the known things.You are going to go into your known happiness, despair, sorrow.Step into this itinerary, this itinerary is all you have.You said "I want to take all this into the unknown, add the unknown to it, and add more happiness."Maybe it's too dangerous, so you're really saying "I don't want to go". Sannin, Switzerland, August 8, 1969