hear the water

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Krishnamurti Go out alone

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So we see that thought engenders one kind of fear. But is there fear at all apart from that? Is fear always the result of thought and, if it is, is there any other form of fear? We are afraid of death – that is, something that is going to happen tomorrow or the day after tomorrow, in time. There is a distance between actuality and what will be. Now thought has experienced this state; by observing death it says, `I am going to die.’ Thought creates the fear of death, and if it doesn’t is there any fear at all? Is fear the result of thought? If it is, thought being always old, fear is always old. As we have said, there is no new thought. If we recognise it, it is already old. So what we are afraid of is the repetition of the old – the thought of what has been projecting into the future. Therefore thought is responsible for fear. This is so, you can see it for yourself. When you are confronted with something immediately there is no fear. It is only when thought comes in that there is fear.

Therefore our question now is, is it possible for the mind to live completely, totally, in the present? It is only such a mind that has no fear. But to understand this, you have to understand the structure of thought, memory and time. And in understanding it, understanding not intellectually, not verbally, but actually with your heart, your mind, your guts, you will be free from fear; then the mind can use thought without creating fear.

Thought, like memory, is, of course, necessary for daily living. It is the only instrument we have for communication, working at our jobs and so forth. Thought is the response to memory, memory which has been accumulated through experience, knowledge, tradition, time. And from this background of memory we react and this reaction is thinking. So thought is essential at certain levels but when thought projects itself psychologically as the future and the past, creating fear as well as pleasure, the mind is made dull and therefore inaction is inevitable.

So I ask myself, `Why, why, why, do I think about the future and the past in terms of pleasure and pain, knowing that such thought creates fear? Isn’t it possible for thought psychologically to stop, for otherwise fear will never end?’

One of the functions of thought is to be occupied all the time with something. Most of us want to have our minds continually occupied so that we are prevented from seeing ourselves as we actually are. We are afraid to be empty. We are afraid to look at our fears.

There is only total fear, but how can the mind which thinks in fragments observe this total picture? Can it? We have lived a life of fragmentation, and can look at that total fear only through the fragmentary process of thought. The whole process of the machinery of thinking is to break up everything into fragments: I love you and I hate you; you are my enemy, you are my friend; my peculiar idiosyncrasies and inclinations, my job, my position, my prestige, my wife, my child, my country and your country, my God and your God – all that is the fragmentation of thought. And this thought looks at the total state of fear, or tries to look at it, and reduces it to fragments. Therefore we see that the mind can look at this total fear only when there is no movement of thought.

You can watch only when the mind is very quiet, just as you can listen to what someone is saying only when your mind is not chattering with itself, carrying on a dialogue with itself about its own problems and anxieties. Can you in the same way look at your fear without trying to resolve it, without bringing in its opposite, courage – actually look at it and not try to escape from it? When you say, `I must control it, I must get rid of it, I must understand it’, you are trying to escape from it.

You can observe a cloud or a tree or the movement of a river with a fairly quiet mind because they are not very important to you, but to watch yourself is far more difficult because there the demands are so practical, the reactions so quick. So when you are directly in contact with fear or despair, loneliness or jealousy, or any other ugly state of mind, can you look at it so completely that your mind is quiet enough to see it? Can the mind perceive fear and not the different forms of fear – perceive total fear, not what you are afraid of? If you look merely at the details of fear or try to deal with your fears one by one, you will never come to the central issue which is to learn to live with fear.

To live with a living thing such as fear requires a mind and heart that are extraordinarily subtle, that have no conclusion and can therefore follow every movement of fear. Then if you observe and live with it – and this doesn’t take a whole day, it can take a minute or a second to know the whole nature of fear – if you live with it so completely you inevitably ask, ‘Who is the entity who is living with fear? Who is it who is observing fear, watching all the movements of the various forms of fear as well as being aware of the central fact of fear? Is the observer a dead entity, a static being, who has accumulated a lot of knowledge and information about himself, and is it that dead thing who is observing and living with the movement of fear? Is the observer the past or is he a living thing?’

What is your answer? Do not answer me, answer yourself. Are you, the observer, a dead entity watching a living thing or are you a living thing watching a living thing? Because in the observer the two states exist.

The observer is the censor who does not want fear; the observer is the totality of all his experiences about fear. So the observer is separate from that thing he calls fear; there is space between them; he is forever trying to overcome it or escape from it and hence this constant battle between himself and fear – this battle which is such a waste of energy.
As you watch, you learn that the observer is merely a bundle of ideas and memories without any validity or substance, but that fear is an actuality and that you are trying to understand a fact with an abstraction which, of course, you cannot do. But,in fact, is the observer who says, `I am afraid’, any different from the thing observed which is fear? The observer is fear and when that is realized there is no longer any dissipation of energy in the effort to get rid of fear, and the time-space interval between the observer and the observed disappears. When you see that you are a part of fear, not separate from it – that you are fear – then you cannot do anything about it; then fear comes totally to an end.

source: Krishnamurti, Freedom From The Known PDF p. 33 -37

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how it works

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How does this existence work? I have noticed that all is one flow of energy/creation. Further I notice that this stream of creation is absolutely fluid, meaning that of itself it is in continual flux. The only way that we are able to perceive a form being sustained for a while is due to our faculty of retention of impressions, which we call ‘memory’. We are able to hold on to the impression captured through our sensory perception that the fluid flux of energy once made . A good example is the burning torch that is swirled in a circle on a dark night and we see a ring of fire where actually only the movement of the flame (the source of light of the light) exists.  Continue reading

the sum total of flashes

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Q: Like beads on a string, events follow events — for ever.
Nisargadatta: They are all strung on the basic idea: ‘I am the body’. But even this is a mental state and does not last. It comes and goes like all other states. The illusion of being the body-mind is there, only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. It is like darkness in a closed room. It is there — apparently. But when the room is opened, where does it go? Continue reading

the meaning of suffering

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My Comment:

It took me years of reading and re-reading and contemplating the words to find my way more and more into what Nisargadatta is pointing to. Here in the second sentence he says: “Questions arise only to an entity.” Only consciousness that perceives itself as a center, as an entity separate from reality, can have questions. Consciousness can remain simply as “I Am” and then there are no questions. Also That, which is prior to consciousness, has no questions because questions can only arise in consciousness on the basis of the primary concept “I Am”. Moving away from simply Being, “I Am” then moves into I am this, I am that etc. Then questions arise. The primary question “Who am I?” is not one that requires or asks for an answer. To pose the question “Who am I?” is to turn the light of consciousness upon itself in order to follow the path of consciousness in the reverse and to recede into consciousness to its point of inception. Continue reading