The Teachings of U. G. Krishnamurti. U. G. Krishnamurti
Читать онлайн книгу.
of the answers that you already have. Otherwise there can't be any question.
First of all, there is an assumption on your part that there is a reality, and then, that there is something that you can do to experience that reality. Without the knowledge [about reality], you have no experience of reality, that is for sure. "If this knowledge is not there, is there any other way of experiencing the reality?" You are asking the question. The question goes with the answer. So there is no need to ask questions and there is no need to answer.
I am not trying to be clever. I am just spotlighting what is involved in the question and answer business. I am not actually answering any of your questions. I am just pointing out that you cannot have any questions when you have no answers.
Q: I do understand. Even then I would like to continue the game.
U.G.: Fine. Maybe you are good at the game. I am not. Anyway we will see what we can do.
Q: Even though you know our preoccupation with knowledge, you are talking about reality to us and about accepting reality.
U.G.: As it is.
Q: As it is?
U.G.: As it is imposed on us by our culture for purposes of intelligent and sane functioning in this world, and yet, realizing that it has no other value than its functional value. Because, otherwise, we will be in trouble, you see. If you don't call this a microphone, and you decide to call it a monkey, we will all have to relearn, and every time we look at it we will have to call it a red or black monkey instead of a microphone. It [thought or language] is very simply for purposes of communication.
Q: I wonder what would happen if we did call that chair a lamp and this table a hat, because a lot of our philosophies and ideas are also linked with it.
U.G.: It is interesting to build a philosophical structure. That's why we have so many philosophers and so many philosophies in this world.
Q: As far as I understand, there is only one thing worth striving for: acceptance.
U.G.: Don't you see the contradiction in those terms? If you accept, where is the need for striving. It comes to an end. If you accept something, you cannot talk of striving at all. You accept it, you believe. You believe in something, you accept it as an act of faith, and that's the end of it. If you question that, it means you have not accepted it. You are not sure of it.
Q: I had to accept my job as a legal officer before I could acquire the knowledge that was necessary to get the job.
U.G.: You had to struggle, and put in a lot of effort to acquire the necessary legal knowledge to get the job. That's understood. So, that is the only way. There is no other way. You are applying that same technique to achieve your so-called spiritual goals. This is the difference that I am pointing out. As a legal officer, you know what they do in the courts. You have to rely upon precedents and previous judgments. Both sides quote previous judgments and argue it [the case] out. The judge either accepts your argument or the other fellow's, and he gives a decision either in favor of your client or in favor of the other client. Then you go to a higher court. There it is the same. Finally you go to the Supreme Court where the judge makes the final decision. You can disagree with the judgment, the client can do everything possible to reject it, and refuse to accept it, but that judgment can be enforced through the law. If it is a civil case you will lose what you are claiming. If it is a criminal matter, you will end up in prison. Ultimately that's the way who is telling a lie and who is telling the truth is decided. It is arbitrary in the final analysis.
So it is very essential for you to be conversant with the whole structure of law. It is essential for you to acquire the legal knowledge [necessary] for your job. The more efficient you are, the better are your chances. The cleverer you are, the better are your prospects. That is understood.
So, you have to put in struggle and effort, use your will and then you arrive at success. But there is always more and more to achieve.
[But] you are using that same instrument to achieve your spiritual goals. This is all that I am pointing out.
You cannot conceive of the possibility of understanding anything except in time. Everything takes time. It has taken so many years for you to be where you are today, and you are still striving and struggling to reach a higher plateau -- higher and higher and higher. That instrument [mind] which you are using cannot conceive of the possibility of understanding anything without effort, without striving, without producing results. But the issues that you have to deal with in life are the living issues [of how to live]. This [the mind] has not helped us to solve the problems. Temporarily you can find some solution, but that creates another problem, and it goes on and on and on and on. These are all life issues. The living problems. The instrument which we are using [thought] is a dead instrument and cannot be used to understand anything living. You cannot but think in terms of striving, effort, time -- one day you are going to reach the spiritual goal -- just the way you have succeeded in the goal which you have placed before yourself.
Q: But are you saying that there is some knowledge which solves the real problems of life?
U.G.: No. Not at all. That knowledge cannot help you to understand or solve living problems. Because there are no problems at all in that sense. We have only solutions. You are interested only in solutions, and those solutions have not solved your problems. So you are trying to find different kinds of solutions. But the situation will remain exactly the same. There is somehow the hope that maybe you will find the solution for solving your problems.
So your problem is not the problem but the solution. If the solution is gone, there is no problem there. If there is a solution, the problem shouldn't be there anymore. If the answers given by others [the "wise men"] are the answers, then the questions shouldn't be there at all. So they are obviously not the answers.
If they were the answers, the questions would not be there. So why don't you question the answers? If you question the answers, you must question those who have given the answers. But you take it for granted that they are all wise men; that they are spiritually superior to us all; and that they know what they are talking about. They don't know a damn thing!
Why are you asking these questions? -- if I may ask you that counter-question. Where do these questions come from, first of all? Where do they originate in you? I want you to see very clearly the absurdity of asking these questions. It is essential to ask questions to learn the technical know-how of certain things. Somebody can help you, if something is wrong with the television, with the help of his technical know-how. That is understood. I am not talking about that at all. But the questions which you are asking, you see, are of a different kind.
Where do you think these questions take their birth? How do they formulate themselves in you? They are all mechanical questions. What I am trying to emphasize all the time is that it is essential for you to understand how mechanical the whole thing is.
There is nobody who is asking the questions there. There is no questioner who is asking the questions there. There is an illusion that there is a questioner who is formulating these questions and throwing them at somebody and expecting somebody to answer them.
The answers that you get really are not the answers, because the questions persist in spite of the answers you think the other chap is giving you. The question is still there. This answer, which you think is the answer (satisfactory or otherwise), is really not the answer. If it were, the question should go once and for all. All questions are variations of the same question. You already have the answer, and all these questions are the questions that are not interested in getting any answers. The answer, if there is any to that question, should destroy the answer you already have. There is no questioner there. If the answer goes, along with the question, the questioner -- the non-existent questioner -- also has to go. I don't know if I make myself clear.
Do you have any question which you can call your own? If you can come out with a question which you can call your own, a question that has never, never been asked before, then there is a meaning in talking things over. Then you don't have to sit and ask anybody those questions, because such questions don't exist at all. A question which you can call your own, has never been asked before. All the answers are there for those questions. You probably