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Jiddu Krishnamurti : IT WAS A lovely morning,
pure after the rains. There were tender new leaves on the trees, and the
breeze from the sea had set them dancing. The grass was green and lush, and
the cattle were hungrily eating it up, for after a few months there would
not be a blade of it left. The fragrance of the garden filled the room, and
children were shouting and laughing. The palm trees had golden coco-nuts,
and the banana leaves, large and swaying, were not yet torn by age and wind.
How beautiful the earth was, and what a poem of colour! Fast the village,
beyond the big houses and the groves, was the sea, full of light and with
thunderous waves. Far out there was a small boat, a few logs tied together,
with a solitary man fishing.
She was quite young, in her twenties, and recently married, but the passing
years were already leaving their mark upon her. She said she was of good
family, cultured and hard working; she had taken her M.A. with honours, and
one could see that she was bright and alert. Once started, she spoke easily
and fluently, but she would suddenly become self-conscious and silent. She
wanted to unburden herself, for she said she had not talked to anyone about
her problem, not even to her parents. Gradually, bit by bit, her sorrow was
put into words. Words convey meaning only at a certain level; they have a
way of distorting, of not giving fully the significance of their symbol, of
creating a deception that is entirely unintentional.
She wanted to convey much more than merely what the words meant, and she
succeeded; she could not speak of certain things, however hard she tried,
but her very silence conveyed those pains and unbearable indignities of a
relationship that had become merely a contract. She had been struck and left
alone by her husband, and her young children were hardly companions. What
was she to do? They were now living apart, and should she go back? What a
strong hold respectability has on us ! What will they say?
Can one live alone, especially a woman, without their
saying nasty things? Respectability is a cloak for the hypocrite; we
commit every possible crime in thought, but outwardly we are irreproachable.
She was courting respectability, and was confused. It is strange how, when
one is clear within oneself, whatever may happen is right. When there is
this inward clarity, the right is not according to one's desire, but
whatever is is right. Contentment comes with the understanding of what is.
But how difficult it is to be clear!
"How am I to be clear about what I should do?"
Action does not follow clarity: clarity is action. You are concerned with
what you should do, and not with being clear. You are torn between
respectability and what you should do, between the hope and what is. The
dual desire for respectability and for some ideal action brings conflict and
confusion, and only when you are capable of looking at what is, is there
clarity. What is is not what should be, which is desire distorted to a
particular pattern; what is is the actual, not the desirable but the fact.
Probably you have never approached it this way;
You have thought or cunningly calculated, weighing this against that,
planning and counter-planning, which has obviously led to this confusion
which makes you ask what you are to do. Whatever choice you may make in the
state of confusion can only lead to further confusion. See this very simply
and directly; if you do, then you will be able to observe what is without
distortion. The implicit is its own action. If what is is clear, then you
will see that there is no choice but only action, and the question of what
you should do will never arise; such a question arises only when there is
the uncertainty of choice. Action is not of choice; the action of choice is
the action of confusion.
"I am beginning to see what you mean: I must be clear in myself, without the
persuasion of respectability, without self-interested calculation, without
the spirit of bargaining. I am clear, but it is difficult to maintain
clarity, is it not?"
Not at all. To maintain is to resist. You are not maintaining clarity and
opposing confusion: you are experiencing what is confusion, and you see that
any action arising from it must inevitably be still more confusing. When you
experience all this, not because another has said it but because you see it
directly for yourself, then the clarity of what is is there; you do not
maintain clarity, it is there.
"I quite see what you mean. Yes, I am clear; it is all right. But what of
love? We don't know what love means. I thought I loved, but I see I do not."
From what you have told me, you married out of fear of loneliness and
through physical urges and necessities; and you have found that all this is
not love. You may have called it love to make it respectable, but actually
it was a matter of convenience under the cloak of the word "love". To most
people, this is love, with all its confusing smoke: the fear of insecurity,
of loneliness, of frustration, of neglect in old age, and so on. But all
this is merely a thought process, which is obviously not love.
Thought makes for repetition, and repetition makes relationship stale.
Thought is a wasteful process, it does not renew itself, it can only
continue; and what has continuity cannot be the new, the fresh. Thought is
sensation, thought is sensuous, thought is the sexual problem. Thought
cannot end itself in order to be creative; thought cannot become something
other than it is, which is sensation. Thought is always the stale, the past,
the old; thought can never be new. As you have seen, love is not thought.
Love is when the thinker is not. The thinker is not an entity different from
thought; thought and the thinker are one. The thinker is the thought.
Love is not sensation; it is a flame without smoke. You will know love when
you as the thinker are not. You cannot sacrifice yourself, the thinker, for
love. There can be no deliberate action for love, because love is not of the
mind. The discipline, the will to love, is the thought of love; and the
thought of love is sensation, Thought cannot think about love, for love is
beyond the reaches of the mind. Thought is continuous, and love is
inexhaustible. That which is inexhaustible is ever new, and that which has
continuance is ever in the fear of ending. That which ends knows the eternal
beginning of love.
Source: from book "Commentaries on Living Series I" by Jiddu krishnamurti