In This Talks, Krishnamurti penetrates the human condition and the structure of fear. He asks us to see, How does one deal with the hidden as well as the conscious fears.
Also In This talks J. Krishnamurti discusses :
- Is fear a moving away from "what is"?
- Can a fearful, dependent mind know the joy of love?
- Will analysis free the mind from fear?
- Doesn't it imply time and an analyzer?
- Is the analyzer a fragment of the ego?
- Are fear and pleasure interrelated?
- Sustaining pleasure and maintaining fear thought separates itself as the analyser.
- Clarity of thought is needed but it also breeds fear so what is one to do?
- Is there a centre from which to observe?
This Talk is the second one of a series of 4 given in San Diego State College,5th April, 1970
Excerpts from this Talks ..
” One has to be serious. It is only those who are really, vitally serious, can live properly, can live a life that is complete and whole. And that seriousness doesn’t exclude joy, enjoyment. But as long as there is fear, one cannot possibly be serious, or enjoy, or know what it means to have great joy. And fear seems to be one of the most common things in life, and strangely we have accepted it as a way of life, as we have accepted violence in all its various forms as a way of life, we have also accepted and got used to being psychologically as well as physically afraid. ”
” After you meet fear, can you become it? You are fear, how can you become it? Sir, I don’t know how to explain this. You are fear, only the mind, thought, has separated itself from the fear, not knowing what to do with it, therefore it resists it; therefore having divided itself from fear, it becomes the observer of that fear and resists that fear or escapes from that fear. But the observer, the one who resists, is also fear ”
” To observe fear you must give your whole attention, which means, to look without judgement, not to condemn it, not to resist it, to look at it with your heart, with your mind; as you are looking, you are wandering off, which is, you become inattentive. Now, don’t resist inattention, don’t try to become attentive, then you fight it, then there is conflict. But if you are attentive, if you are aware of your inattention, be aware of it, don’t do anything about it, but be aware that you are inattentive, then that very awareness is attention. Got it? It’s so simple. Once you get this, you will eliminate conflict altogether. You see, you are aware with choice. When you say, I have been attentive and now I am not attentive and I must become attentive – there is a choice. And to be aware means to be aware without choice. Therefore when you are inattentive, be inattentive, and know that you are inattentive – that very knowledge that you are inattentive is attention…”