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On God contemplates our search for the sacred. "Sometimes you think life is mechanical, and at other times when there is sorrow and confusion, you revert to faith, looking to a supreme being for guidance and help." Krishnamurti explores the futility of seeking knowledge of the "unknowable" and shows that it is only when we have ceased seeking with our intellects that we may be "radically free" to experience reality, truth, and bliss. He present "the religious mind" as one that directly perceives the sacred rather than adhering top religious dogma.
should identify oneself with. Surely that is not the problem. The problem is obviously much deeper. One may very easily get lost in some kind of activity or social reform, and then it is a means of escape, a means of forgetting or sacrificing oneself through action; but I do not think that will solve our many problems. Our problems are much more profound and we need a profound answer, which I think we shall find if we can go into this question as to whether the culture we have at present—culture
totally new, fresh, innocent. Religion is the discovery of what is real, which means that you have to find, and not follow somebody who says he has found and wants to tell you about it. There must be a mind that receives that reality, not a mind that merely accepts reality verbally and conforms to that idea of reality in the hope of being secure. So there is a difference between knowing and feeling, and I think it is very important to understand this. With us, explanations are sufficient, which
are not being attentive. So if you concentrate, you merely resist, exclude. But a mind that is attentive can concentrate and not be exclusive. So out of this attention comes a brain that is quiet. The brain cells themselves are quiet—not made quiet, not disciplined, not enforced, not brutally conditioned. But because this whole attention has come into being naturally, spontaneously, without effort, easily, the brain cells are not perverted, not hardened, not coarsened, not brutalized. I hope you
fact is to put an end to all conflict, is it not? There is no longer the conflict of trying to change, because I see that the very movement of the mind not to be violent is itself the outcome of violence. The questioner wants to know why it is that he cannot go beyond all these superficial wrangles of the mind. For the simple reason that, consciously or unconsciously, the mind is always seeking something, and that very search brings violence, competition, the sense of utter dissatisfaction. It
sense, can your mind go beyond theories? What I am trying to say is, can you move into it? Not move, in the sense of time and all that. Can you enter it? No, those are all words. What is beyond emptiness? Is it silence? DB: Isn’t that similar to emptiness? K: Yes, that is what I am getting at. Move step by step. Is it silence? Or is silence part of emptiness? DB: Yes, I should say that. K: I should say that too. If it is not silence, could we—I am just asking—could we say it is something