Freedom from the Known by Krishnamurti

Author:Krishnamurti
Language: eng
Format: epub, mobi, pdf
Publisher: Krishnamurti Foundations
Published: 2014-09-26T16:00:00+00:00

So we see desire as the root of all contradiction—wanting something and not wanting it—a dual activity. When we do something pleasurable there is no effort involved at all, is there? But pleasure brings pain and then there is a struggle to avoid the pain, and that again is a dissipation of energy. Why do we have duality at all? There is, of course, duality in nature—man and woman, light and shade, night and day—but inwardly, psychologically, why do we have duality? Please think this out with me, don’t wait for me to tell you. You have to exercise your own mind to find out. My words are merely a mirror in which to observe yourself. Why do we have this psychological duality? Is it that we have been brought up always to compare ‘what is’ with ‘what should be’? We have been conditioned in what is right and what is wrong, what is good and what is bad, what is moral and what is immoral. Has this duality come into being because we believe that thinking about the opposite of violence, the opposite of envy, of jealousy, of meanness, will help us to get rid of those things? Do we use the opposite as a lever to get rid of what is? Or is it an escape from the actual?

Do you use the opposite as a means of avoiding the actual which you don’t know how to deal with? Or is it because you have been told by thousands of years of propaganda that you must have an ideal—the opposite of ‘what is’—in order to cope with the present? When you have an ideal you think it helps you to get rid of ‘what is’, but it never does. You may preach non-violence for the rest of your life and all the time be sowing the seeds of violence.

You have a concept of what you should be and how you should act, and all the time you are in fact acting quite differently; so you see that principles, beliefs and ideals must inevitably lead to hypocrisy and a dishonest life. It is the ideal that creates the opposite to what is, so if you know how to be with ‘what is’, then the opposite is not necessary.

Trying to become like somebody else, or like your ideal, is one of the main causes of contradiction, confusion and conflict. A mind that is confused, whatever it does, at any level, will remain confused; any action born of confusion leads to further confusion. I see this very clearly; I see it as clearly as I see an immediate physical danger. So what happens? I cease to act in terms of confusion any more. Therefore inaction is complete action.

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