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A clear mind that sees things clearly has no choice. No, sir, please, don't pass it off by laughing and being amused by a statement. Most of us are very much confused, because we have been told so many different things by so many experts, specialists, by the priests, by the books, by religions, by propaganda; everything is contradictory, and we are the result of all that contradiction.


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So out of that contradiction, out of that confusion we say, "I must choose between this and that, between this inward church - follow it, sir, right to the end, follow it, sir - and the war. Before I choose I must inquire, surely, what the element is, the factor that chooses. Who is the chooser? The chooser is the centre who says, "I will" and "I will not", "I will do this, I will join the war", or "I won't join the war".

And can a confused mind choose? And when it does choose, will not its choice always be confused? Please do listen to this a little. Please listen to it; I'm not asking you to agree with me. You know, one of the most difficult things to do is to listen. Because, after all, sir, you have your own opinion; you have your "This is right".

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But we are not trying to convince you of anything; we are just examining. We said that when a mind is confused - and most minds are confused - out of that confusion to choose only produces more chaos, more confusion. Whereas, if one is capable of looking, if one looks very clearly, with a clear mind, with a mind that is not burdened with personal views - and that's very difficult, to be free of personal views - with a mind that is capable of giving its whole attention, then there is no choice.

Then you don't choose between this church inside and the war outside. Then there is only one action; and that action comes when there is no choice at all. Questioner: You say it is necessary for people to think clearly. How is it possible for them to think clearly when they are not very healthy, and they are continually getting sicker every day all over the world, especially in this country? Questioner: Yes. The people in this country, and all over e world, are sick and getting sicker.

How can they think clearly when they are sick? Krishnamurti: Obviously not. Obviously, physical sickness does confuse the issue. But to be physically healthy, you also have to be psychologically very healthy. Mere physical health doesn't solve the problem. You cannot separate physical health from psychological health.

Questioner: You spoke of urgency when speaking of freedom. Would you explain further what you meant by urgency? Krishnamurti: When we are in acute physical pain, there is an urgency, and you act. There is not all the tremendous intellectual, complex motivation, and all the rest of it.

You act. And the psychological urgency - and that urgency is much more important than the physical urgency - we neglect; we postpone the urgency of a man who is frightened, the urgency to resolve it, and to find out if it is at all possible, psychologically, to be totally free from fear. And that is the urgency, to inquire into this whole question of fear, whether it is possible to examine, to find out what is involved in the question of fear. There is not only fear, which we shan't go into now, because it's a very complex problem. In that problem is involved the whole process, the machinery of thinking; what brings on fear, whether it's thought, or purely physical danger.

Inward Revolution: Bringing About Radical Change in the World

So, to inquire into it and to resolve it demands urgency, and that's what we mean by that word "urgent". Questioner: Krishnaji, historically there is an urgency at this time. Historically we are coming to the end of an age, the Judaic-Christian age, and we will be entering a new age of man. Now, do you see this mutation that you speak of coming about rather automatically, if we just don't stand in the way of it? Krishnamurti: First of all, I don't quite see how this historical thing is coming to an end, because the churches have tremendous vested interest; vested interest in property and also in each one of us.

If we disregard a particular church, or a particular group of beliefs, we'll invent our own, because we are frightened people. A mind, if it is not free from fear may see the futility of a particular organization of churches, but because it is afraid, because it seeks comfort, because it seeks various answers for its despair, it will invent another.

This has happened historically. Our concern, surely, is not whether certain forms of religious activities come to an end, but rather whether man, the human being, can be free from fear, totally, right through his being. To go into that - perhaps we shall do it the next time we meet here - requires a great deal of understanding, a great deal of open inquiry, not personal prejudice of fear and hope.

Questioner: When there is urgency, fear, or some other kind, it demands action, and at that moment, how can there be awareness?

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Krishnamurti: Again, those two words "action" and "awareness" need a great deal of inquiry. What is action? And what is it to be aware? To be aware implies to be aware of the trees, of the colours, of the people, and so on and so on and so on, all that, externally, objectively to be aware; and also inwardly to be aware of what is going on: one's own prejudices, one's own inclinations, tendencies, compulsions, all the rest of it - to be aware both outwardly and inwardly. It is not that I'm aware outwardly, and totally unaware inwardly. If I am outwardly aware, and not inwardly aware, there is a contradiction; and that contradiction obviously leads to confusion, and so on.

This requires a great deal of not only verbal exposition but also actual experimentation, because awareness implies choicelessness. To be aware of a tree, you can be aware of it botanically, with knowledge, with thought, aware of it; but with that awareness you don't see the whole tree; you are never in contact with that tree.

You are in contact with the image that you have created about that tree; or the person you have created in your relationships, and so on. One may be aware of that person, but actually you are aware of the image which you have created about that person. Again, to go into awareness one has to spend a little time. And also action; again, that's a tremendous word, so heavily loaded. Most of our action is based on an idea, on a formula.

I have an idea of what I should do or should not do, or an action based upon a technique which I have learned, and so on and so on. So there is the formula, the idea, and action corresponding to that idea.

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There is a division between the idea and action; and to find out what action is, one must ask: is idea necessary at all? Sir, just a minute; I haven't finished yet. I've not finished this particular question. Sir, please, if you would kindly listen. One question rightly asked will answer all the rest of the questions. And also, please, if I may request you, don't take photographs and all the rest of it. This isn't a circus. We are supposed to be serious people. You know, sirs, to ask a question is very easy.

And one must ask questions, endlessly; because questioning implies a certain scepticism. There must be scepticism, not accepting - which doesn't mean that you deny everything. To ask a right question is one of the most difficult things; and in asking the right question, in the very asking of it is the answer. But we never ask fundamental questions; we never ask a fundamental question and remain with that question, not easily finding an answer. Nobody, no one on earth or in heaven can answer a fundamental question except yourself, and to ask a right question demands a great deal of intelligence and sensitivity, which doesn't mean that the speaker is preventing you from asking questions.

We're asking just now: what is awareness and what is action? The action that we know is always based on this formula: first the idea, the concept, the what-should-be, what-has-been, and from that, act in approximation to that.

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