http://www.ishafoundation.org/blog/video/troubled-fear-just-change-channel/
What fear does is it puts boundaries around you. It is because of fear that you build boundaries all the time. If you put boundaries and restrict the area of your life, you may be safe but the problem is you are safe even from life. You are protected from life itself. That’s real protection!
You must decide whether you have come here to experience life or to avoid life. If you have come to experience life, one thing that is needed is intensity. If you do not have intensity you will experience a meager life. The moment you use fear as a tool to protect yourself, your intensity will go down. Once it goes down, your ability to experience life is gone. You become a psychological case. What happens in your mind is all there will be. You will never experience anything fantastic and ecstatic because when you are fearful, you will not have a sense of abandon. You can’t sing, you can’t dance, you can’t laugh, you can’t cry, you can’t do anything that is life. You can only sit here and grieve about life and all the risks of life.
What the hell can happen after all? At the most you will die, nothing more.
There is really no security with life. It is just a question of how gracefully and with how much freedom you lived this life. If you have lived, it will be worth dying.
http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=973&chid=677
It is absolutely essential that one should understand, not only the superficial layers of oneself, but the total entity, all the hidden parts. In understanding together this whole problem we shall be able actually, not theoretically, to see if through self-knowledge the mind can go beyond its own conditioning, its own habits, its own prejudices and so on.
What does that fear do to the mind, the mind which has created these fears?
In talking over what fear does and becoming conscious of it, aware of it, it might be possible to go beyond it.
We usually know fear as something which happened in the past, which remains as a memory, and that memory says, these are the effects of it.
The past tells me the effects of it therefore it is something remembered and something of the past and therefore not real.
Whereas knowing implies non-accumulative recognition or seeing - not recognition - seeing the fact.
Which is it you are doing? Watching it with a memory of the past? Are you watching it without that memory, watching, learning about what is actually taking place when there is fear?
When you have had fears in the past and when you are aware of those fears in the past, what effects those fears had on you and on your environment - what happened? Weren't you cut off from others? Weren't the effect of those fears isolating you? It crippled you, isolated you, cut you off. It made you feel desperate, you didn't know what to do. Right? Now, when there was this isolation what happened to action? the effects of those fears was to isolate me, was to separate me, to cripple me, to make me feel anxious, desperate, a feeling of running away, seeking comfort from something or other - all that we'll call for the moment isolating myself from all relationship. Didn't this happen to you when you are frightened? You didn't know what to do, ran away from it, or tried to suppress it? Reason it away? And when you had to act you were acting from a fear which is in itself isolating? No? So an action born out of that fear must be fragmentary. Right? Fragmentary being contradictory, therefore in that there was a great deal of struggle, pain, anxiety.
The moment it is a conditioned response there is fear involved in it and that is transmitted to the animal; but if it is intelligence - must I go into it, personally it's not important. I have faced a tiger - well, never mind - leave all that alone. So you find out for yourself what is operating. If it is fear then its action is incomplete and therefore there is a danger from the animal, but the action of intelligence is entirely different. There is no fear at all.
The action of fear and the effects of fear and its action, based on the past memories, such actions are destructive, contradictory, paralysing. Thought, as response of memory and projecting fear out of that memory, such action is entirely different than the memory which guides you home. If those fears are the projection of thought as the response of memory, then your action will be incomplete and therefore painful.
The mind is holding on to some memory. I am attached to a piece of furniture. I am attached to what I am writing because through writing I'll become very famous. I am attached: attached to a name, to a family, to a house, to a belief, to various memories and so on and so on - attached, bound, identified myself with that. So I am attached, which means what? I am dependent on you. I am dependent on the furniture, in being attached to the furniture, to the belief, to the book, to the family, to the wife. I am depending. Right? To give me comfort, to give me prestige, to give me social position, to give me this and that and that. So dependence is a form of attachment.
'I depend on something because I am lonely'. I depend on something because that something fills my emptiness. I depend on knowledge, books, because that covers my emptiness, my shallowness, my stupidity - so knowledge becomes extraordinarily important. I'm an artist, I talk about pictures and the beauty of pictures because in myself I depend on that. So dependence indicates my emptiness, my loneliness, my insufficiency and that makes me depend on you. Right? That is a fact isn't it? Don't theorise, don't argue, don't say - it is so. If I am not empty, if I am not insufficient, I wouldn't care what you say or do. I wouldn't depend on anything. Because I am empty, lonely, I don't know what to do with my life. I write a stupid book and that fills my vanity.
'I depend on something because I am lonely'. I depend on something because that something fills my emptiness. I depend on knowledge, books, because that covers my emptiness, my shallowness, my stupidity - so knowledge becomes extraordinarily important. I'm an artist, I talk about pictures and the beauty of pictures because in myself I depend on that. So dependence indicates my emptiness, my loneliness, my insufficiency and that makes me depend on you. Right? That is a fact isn't it? Don't theorise, don't argue, don't say - it is so. If I am not empty, if I am not insufficient, I wouldn't care what you say or do. I wouldn't depend on anything. Because I am empty, lonely, I don't know what to do with my life. I write a stupid book and that fills my vanity. so I see fear arises because I don't know what to do with my emptiness.
Which means becoming aware of that emptiness is there fear involved in it? Or you are you merely empty? Merely see the fact that you are lonely.
Before I was attached and I covered up my fear. Now by asking that question I'm attached, I discover it was an escape, this attachment, escape from fear which came into being when I was aware for a split second of my emptiness. Now I won't run away any more because I have finished with running away - then what takes place?
After that split second there is another escape, which means you don't see the futility of escapes. Right? Therefore, don't see it, keep on escaping.
If you are watching very carefully, what generally takes place is, who is aware of this emptiness. Right? No? Who is aware of this emptiness? A part of the mind - please listen - a part of the mind aware of another part which is lonely? If it is, then there is a division between emptiness and the thing that is aware that it is empty, then what takes place in that emptiness - in that division? I can't do anything about it. And I say I must bring it together, I must experience this emptiness, I must act. So as long as there is a division between the observer and the observed there is a contradiction and therefore there is a conflict.
It's another thought. When you say, 'I am aware of my emptiness' it is another form of escape. And we are caught in a network of escapes. And that's our life. Let me finish. So if you realise that it's an escape, as attachment is an escape, then you drop that escape. Right? Are you going - please listen - are you going from one escape after another? Or do you see one factor of escape and therefore your have understood all the factors of escape?
http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=973&chid=677
What fear does is it puts boundaries around you. It is because of fear that you build boundaries all the time. If you put boundaries and restrict the area of your life, you may be safe but the problem is you are safe even from life. You are protected from life itself. That’s real protection!
You must decide whether you have come here to experience life or to avoid life. If you have come to experience life, one thing that is needed is intensity. If you do not have intensity you will experience a meager life. The moment you use fear as a tool to protect yourself, your intensity will go down. Once it goes down, your ability to experience life is gone. You become a psychological case. What happens in your mind is all there will be. You will never experience anything fantastic and ecstatic because when you are fearful, you will not have a sense of abandon. You can’t sing, you can’t dance, you can’t laugh, you can’t cry, you can’t do anything that is life. You can only sit here and grieve about life and all the risks of life.
What the hell can happen after all? At the most you will die, nothing more.
There is really no security with life. It is just a question of how gracefully and with how much freedom you lived this life. If you have lived, it will be worth dying.
http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=973&chid=677
It is absolutely essential that one should understand, not only the superficial layers of oneself, but the total entity, all the hidden parts. In understanding together this whole problem we shall be able actually, not theoretically, to see if through self-knowledge the mind can go beyond its own conditioning, its own habits, its own prejudices and so on.
What does that fear do to the mind, the mind which has created these fears?
In talking over what fear does and becoming conscious of it, aware of it, it might be possible to go beyond it.
We usually know fear as something which happened in the past, which remains as a memory, and that memory says, these are the effects of it.
The past tells me the effects of it therefore it is something remembered and something of the past and therefore not real.
Whereas knowing implies non-accumulative recognition or seeing - not recognition - seeing the fact.
Which is it you are doing? Watching it with a memory of the past? Are you watching it without that memory, watching, learning about what is actually taking place when there is fear?
When you have had fears in the past and when you are aware of those fears in the past, what effects those fears had on you and on your environment - what happened? Weren't you cut off from others? Weren't the effect of those fears isolating you? It crippled you, isolated you, cut you off. It made you feel desperate, you didn't know what to do. Right? Now, when there was this isolation what happened to action? the effects of those fears was to isolate me, was to separate me, to cripple me, to make me feel anxious, desperate, a feeling of running away, seeking comfort from something or other - all that we'll call for the moment isolating myself from all relationship. Didn't this happen to you when you are frightened? You didn't know what to do, ran away from it, or tried to suppress it? Reason it away? And when you had to act you were acting from a fear which is in itself isolating? No? So an action born out of that fear must be fragmentary. Right? Fragmentary being contradictory, therefore in that there was a great deal of struggle, pain, anxiety.
The moment it is a conditioned response there is fear involved in it and that is transmitted to the animal; but if it is intelligence - must I go into it, personally it's not important. I have faced a tiger - well, never mind - leave all that alone. So you find out for yourself what is operating. If it is fear then its action is incomplete and therefore there is a danger from the animal, but the action of intelligence is entirely different. There is no fear at all.
The action of fear and the effects of fear and its action, based on the past memories, such actions are destructive, contradictory, paralysing. Thought, as response of memory and projecting fear out of that memory, such action is entirely different than the memory which guides you home. If those fears are the projection of thought as the response of memory, then your action will be incomplete and therefore painful.
The mind is holding on to some memory. I am attached to a piece of furniture. I am attached to what I am writing because through writing I'll become very famous. I am attached: attached to a name, to a family, to a house, to a belief, to various memories and so on and so on - attached, bound, identified myself with that. So I am attached, which means what? I am dependent on you. I am dependent on the furniture, in being attached to the furniture, to the belief, to the book, to the family, to the wife. I am depending. Right? To give me comfort, to give me prestige, to give me social position, to give me this and that and that. So dependence is a form of attachment.
'I depend on something because I am lonely'. I depend on something because that something fills my emptiness. I depend on knowledge, books, because that covers my emptiness, my shallowness, my stupidity - so knowledge becomes extraordinarily important. I'm an artist, I talk about pictures and the beauty of pictures because in myself I depend on that. So dependence indicates my emptiness, my loneliness, my insufficiency and that makes me depend on you. Right? That is a fact isn't it? Don't theorise, don't argue, don't say - it is so. If I am not empty, if I am not insufficient, I wouldn't care what you say or do. I wouldn't depend on anything. Because I am empty, lonely, I don't know what to do with my life. I write a stupid book and that fills my vanity.
'I depend on something because I am lonely'. I depend on something because that something fills my emptiness. I depend on knowledge, books, because that covers my emptiness, my shallowness, my stupidity - so knowledge becomes extraordinarily important. I'm an artist, I talk about pictures and the beauty of pictures because in myself I depend on that. So dependence indicates my emptiness, my loneliness, my insufficiency and that makes me depend on you. Right? That is a fact isn't it? Don't theorise, don't argue, don't say - it is so. If I am not empty, if I am not insufficient, I wouldn't care what you say or do. I wouldn't depend on anything. Because I am empty, lonely, I don't know what to do with my life. I write a stupid book and that fills my vanity. so I see fear arises because I don't know what to do with my emptiness.
Which means becoming aware of that emptiness is there fear involved in it? Or you are you merely empty? Merely see the fact that you are lonely.
Before I was attached and I covered up my fear. Now by asking that question I'm attached, I discover it was an escape, this attachment, escape from fear which came into being when I was aware for a split second of my emptiness. Now I won't run away any more because I have finished with running away - then what takes place?
After that split second there is another escape, which means you don't see the futility of escapes. Right? Therefore, don't see it, keep on escaping.
If you are watching very carefully, what generally takes place is, who is aware of this emptiness. Right? No? Who is aware of this emptiness? A part of the mind - please listen - a part of the mind aware of another part which is lonely? If it is, then there is a division between emptiness and the thing that is aware that it is empty, then what takes place in that emptiness - in that division? I can't do anything about it. And I say I must bring it together, I must experience this emptiness, I must act. So as long as there is a division between the observer and the observed there is a contradiction and therefore there is a conflict.
It's another thought. When you say, 'I am aware of my emptiness' it is another form of escape. And we are caught in a network of escapes. And that's our life. Let me finish. So if you realise that it's an escape, as attachment is an escape, then you drop that escape. Right? Are you going - please listen - are you going from one escape after another? Or do you see one factor of escape and therefore your have understood all the factors of escape?
http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=973&chid=677
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