Opposite is a state which one is yet to get the grip of; yet to make sense of; yet to come to terms with; இன்னும் புரிபடாத stage; 'zone' also is like this!
"We, as human beings separated, isolated, have not been able to solve our problems; although highly educated, cunning, self-centered, capable of extraordinary things outwardly, yet inwardly, we are more or less what we have been for thousands of years. We hate, we compete, we destroy each other; which is what is actually going on at the present time. You have heard the experts talking about some recent war; they are not talking about human beings being killed, but about destroying airfields, blowing up this or that. There is this total confusion in the world, of which one is quite sure we are all aware; so what shall we do? As a friend some time ago told the speaker: `You cannot do anything; you are beating your head against a wall. Things will go on like this indefinitely; fighting, destroying each other, competing and being caught in various forms of illusion. This will go on. Do not waste your life and time.' Aware of the tragedy of the world, the terrifying events that may happen should some crazy person press a button; the computer taking over man's capacities, thinking much quicker and more accurately what is going to happen to the human being? This is the vast problem which we are facing." - K
"To find something original and true, something timeless, you cannot come to it with the burden of memory, knowledge. The known, the past, can never help you to discover the moving, the creative. No amount of technique or learning, no amount of attending talks and discussions, can ever reveal to you the unknown. If you really see the truth of this, actually experience if for yourself, then you are free of all Masters and gurus, of all teachers, saints, and saviors. Because, they can only teach you what is known, and the mind which is burdened with the known can never find what is unknowable". - K
"Because life is movement, it is not a dead, static thing, and I must therefore approach it with a mind that is capable of looking at it without translating it in certain terms -as a Hindu, a Christian, or whatever it is I happen to be. So, before I can look at the whole picture, I must be aware of how my mind is burdened with knowledge, tradition, which prevents it from looking afresh at that which is moving, living. Knowledge, however wide, however necessary at one level, does not bring comprehension of life, which is a constant movement. If my mind is burdened with technique, training, so that it can understand only that which is static, dead, then I can have no comprehension of life as a whole. To comprehend the totality of life, I must understand the process of knowledge, and how knowledge interferes with that comprehension." - K
"To find out what is real, the mind must cease to demand any experience. So long as you are craving experience, you will have it, but it will not be real -real in the sense of the timeless, the immeasurable; it will not have the perfume of reality. It will all be an illusion, the product of a mind that is frustrated, that is seeking a thrill, an emotion, a feeling of vitality. That is why you follow leaders. They are always promising something new, a utopia, always sacrificing the present for the future, and you foolishly follow them because it is exciting. You have had that experience in this country, and you ought to know better than anyone else the miseries, the brutality of it all. Most of us demand the same kind of experience, the same kind of sensation, only at another level. That is why we take various drugs, or perform ceremonies, or practice some exercise that acts as a stimulant. These things all have significance in the sense that their use indicates that one is still craving experience; therefore, the mind is everlastingly agitated. And the mind that is agitated, that is craving experience, can never find out what is true.Truth is always new, totally unknown, and unknowable. The mind must come to it without any demand, without any knowledge, without any wish; it must be empty, completely naked. Then only truth may happen. But you cannot invite it." - Krishnamurti, Hamburg 1956,Talk 4
I hope this is clear between us - that we are not considering one isolated problem, but we are trying to understand together the totality of the problem of our existence. So, whatever may be our immediate problem, can we, through that problem, look at our life as a whole? If we can, then I think the immediate problem which we have will undergo quite a change; and perhaps we shall be able to understand it and be free of it entirely.
Now, how does one set about to have this integrated outlook, this comprehensive view of life which reveals the significance of every relationship, every thought, every action? Surely, before we can see the whole picture, we must first be aware that we are always trying to solve our immediate problem in a very limited field. We want a particular answer, a satisfactory answer, an answer which will give us certainty. That is what we are seeking, is it not? And I think we must begin by being conscious of that, otherwise we shall not be able to grasp the significance of this whole problem.
So, why is it that most of us are incapable of looking at the whole picture of life which, if understood, would resolve all our problems? We look at the picture as Germans, or Russians, or Hindus, or what you will. We look at the picture with our knowledge, with our ideas, with a particular training or technique, with a mind which is conditioned. We are always translating the picture according to our background, according to our education, our tradition. We never look at the picture without this influence of the past, without thinking about the picture. Do you see what I mean? After all, if I want to understand something, I must come to it with a fresh mind, with a mind that is not burdened with accumulated experience, knowledge, with all the conditioning to which it has been subjected.
Life demands this, does it not? Life demands that I look at it afresh. Because life is movement, it is not a dead, static thing, and I must therefore approach it with a mind that is capable of looking at it without translating it in certain terms - as a Hindu, a Christian, or whatever it is I happen to be. So, before I can look at the whole picture, I must be aware of how my mind is burdened with knowledge, tradition, which prevents it from looking afresh at that which is moving, living. Knowledge, however wide, however necessary at one level, does not bring comprehension of life, which is a constant movement. If my mind is burdened with technique, training, so that it can understand only that which is static, dead, then I can have no comprehension of life as a whole. To comprehend the totality of life, I must understand the process of knowledge, and how knowledge interferes with that comprehension. This is fairly obvious, is it not? - that knowledge interferes with the understanding of life.
And yet, what is happening in the world? All our education is a process of accumulating knowledge. We are concerned with developing techniques, with how to meditate, how to be good; the 'how', the technique, becomes knowledge, and with that we hope to understand the immeasurable. So when one says "I understand what you are talking about", is it merely a verbal understanding, or has one really grasped the truth of the matter? If we really grasp the truth of what is being said, that very comprehension will free the mind from the accumulated knowledge which interferes with perception.
So, is it possible for one who has had many experiences, who has read the various philosophies, the learned books, who has accumulated information, knowledge, to put all that aside? I do not think one can put it aside, suppress or deny it; but one can be aware of it, and not allow it to interfere with perception. After all, we are trying to find out what is truth, if there is reality, if there is God; and to discover this for oneself is true religion - not the acceptance of some silly ritual or dogma, and all the rest of that nonsense.
To find something original and true, something timeless, you cannot come to it with the burden of memory, knowledge. The known, the past, can never help you to discover the moving, the creative. No amount of technique or learning, no amount of attending talks and discussions, can ever reveal to you the unknown. If you really see the truth of this, actually experience it for yourself, then you are free of all Masters and gurus, of all teachers, saints and saviours. Because, they can only teach you what is known; and the mind which is burdened with the known can never find what is unknowable.
To be free from the known requires a great deal of understanding of the whole process of the accumulative mind. It would be silly to say "I must forget the past" - that has no meaning. But if one begins to understand why the mind accumulates and treasures the past, why the whole momentum of the mind is based on time - if one begins to understand all that, then one will find that the mind can free itself from the past, from the burden of accumulated knowledge. There is then the discovery of something totally new, unexperienced, unimagined, which is a state of creativity and which may be called reality, God, or what you will.
So, being surrounded by problems, by innumerable conflicts, our difficulty is to know how to look at them, how to understand them, so that they are no longer a burden, and through those very problems we begin to discover the process by which the mind is everlastingly caught in time, in the known. Unless we can do that, our life remains very shallow. You may know a great deal, you may be a great scientist, you may be a great historian, or just an ordinary person; but life will always be shallow, empty, dull, until you understand for yourself this whole process, which is really the beginning of self-knowledge.
So it seems to me that our many problems can never be solved until we approach them as an integral part of the totality of existence. We cannot understand the totality of existence as long as we break it up into compartments, as we are doing now. The difficulty is that our problems are so intense, so immediate, that we get caught in them; and not to be caught in them, the mind must begin to be aware of its own process of accumulation, by which it gains a sense of security for itself. After all, why do we accumulate property, money, position, knowledge, and so on? Obviously, because it gives us a sense of security. You may not have much property or money, but if you have knowledge, it gives you a feeling of security. It is only to the man who has no sense of security of any kind, that the new is revealed, because he is not concerned about himself and his achievements.
So, how is the mind to free itself from time? Time, after all, is knowledge. Time comes into being when there is the sense of achievement, something to be arrived at, something to be gained. "I am not important, but I shall be" - in that idea, time has come into being, and with it the whole struggle of becoming. In the very idea "I shall be", there is effort to become; and I think it is this effort to become which creates time, and which prevents a comprehension of the totality of things. You see, so long as I am thinking about myself in terms of gain and loss, I must have time. I must have time to cover the distance between now and tomorrow, when I hope I shall be something, either in terms of virtue, or position, or knowledge. This creation of time breaks life up into segments; and that becomes the problem.
To understand the totality of this extraordinary thing called life, one must obviously not be too definite about these things. One cannot be definite with something which is so immense, which is not measurable by words. We cannot understand the immeasurable so long as we approach it through time.
To grasp the significance of all this is not an intellectual feat, nor a sentimental, emotional realization, but it means that you must really listen to what is being said; and in that very process of listening you will find out for yourself that the mind, though it is the product of time, can go beyond time. But this demands very clear thinking, a great alertness of mind, in which no emotionalism is involved. To understand the immeasurable, the mind must be extraordinarily quiet, still; but if I think I am going to achieve stillness at some future date, I have destroyed the possibility of stillness. It is now or never. That is a very difficult thing to understand, because we are all thinking of heaven in terms of time." - Krishnamurti, Hamburg 1956,Talk 4