By Jiddu Krishnamurti
The mental revolution that Krishnamurti refers to isn't just within the wide awake brain, but in addition within the subconscious. He states, this can be one in every of our problems, possibly our significant trouble: to be freed from the total content material of the subconscious. This hidden a part of our cognizance is the results of many millions of years of mans undertaking; we're the sum overall of his struggles, his hopes, his despairs, his eternal look for anything past, and this piling up of expertise continues to be occurring inside us. to pay attention to that conditioning, and to be freed from it, calls for loads of recognition.
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Extra info for Collected Works 13 - A Psychological Revolution
The more I am learning about myself - the conscious, the unconscious, the whole of the inward movement of myself - , out of that there is integrity. And if I am merely acquiring knowledge about myself, gathering information about myself and being true to that which I have gathered, then in that there is a dualistic conflict - to the thing I have learnt, to that which I know, I must be true; and so there is the furthering of conflict. All knowledge does increase conflict about oneself, whereas learning about oneself does not.
We have questioned the very existence of God to find out if there is God. We have questioned radically the whole idea of duty, responsibility, and who the entity is who is to surrender. Question: If we see a building, then naturally, the question arises: there is a person who has built it. When we see beauty, we appreciate the intelligence of the person who has built it. Our body can be compared to it. If there was no being that built it.... Krishnamurti: The gentleman says: if there is no being, God, who built our physical body, then how do you explain this whole process?
So, the perceiving of something totally is to deny. Please try it and you will find how extraordinarily impossible it is for most of us to deny. Because, we are yes-sayers, we have never said to ourselves `no' to anything. We are always compromising, always dodging - we say `no' to something not pleasurable; to pain we say `no'. But, to say `no' to pleasure also, to completely deny and to remain in that denial - I think that is the quality of timelessness, and out of that timelessness there is affection.