Hope Is For Tomorrow, Not Today
I would like to have peace of mind. UG: When do you expect to have it? Itis always tomorrow, next ear. Why? Why does tranquility, or uietness of the mind, or whatever ou choose to call it, only happen omorrow; why not now? Perhaps his disturbance-this absence of ranquility-is caused by the very adhana (practice) itself. Q: Whatever i do seems meaningess. There is no sense of satisfacon. I feel that there must be omething higher than this. UG: Suppose I say that this neaninglessness is all there is for ou, all there can ever be for you. What ill you do? The false and absurd goal ou have before you is responsible for nat dissatisfaction and meaninglessess in you. Do you think life has any meaning? Obviously you don't. You ave been told that there is meaning, hat there must be a meaning to life. Your notion of the"meaningful" keeps you from facing this issue, and makes you feel that life has no meaning. If the idea of the meaningful is dropped, then you will see meaning in whatever you are doing in daily life. Q: But we all have to have an idea of a better, more spiritual life. UG: Whatever you want, even the so-called spiritual goals, is materialistic in value. What, if I may ask, is so spiritual about it? If you want to achieve a spiritual goal, the instrument you use will be the same which you use to achieve materialistic goals, namely thought. You don't actually do anything about it; youjust think. So you arejust thinking that theremust be some purpose to life. And because thought is matter, its objectthe spiritualor meaningful life-is also matter. Spirituality is materia lism. In any event you do not act, you justthink, which is to postpone. There is simply nothing else thoughtcan do. That instrument called thought, which you are employing to achieve your so-called spiritual goals, is the result of the past. Thought is born in time, it functions in time, and any results it seeks are bound to be in and of time also. And time is postponement, the tomorrow. Take, for example, the fact of selfishness. It is condemned, while selflessness, a pure creation of thinking, is to be sought after. Its realisation, however, lies alwaysjust ahead, tomorrow. You will be selfless tomorrow, or the next day, or, if there is one, in the next life. Why is it not possible for you to be totally free from selfishness now, today? And do you really want to be free from selfishness? You do not, and that is why you have invented what you call selflessness, in the meantime remaining selfish. So, you 739 are not goingto be selfless at all, ever,because the instrument which you usto achieve that state of selflesshess orpeaced of mind is materialisticin valuWhatever you do to be free from selfisness will only strengthen and fortifyam not saying that you should therefobe selfish, only that thinking about itsabstract opposite, which you have cal"selflessness", is useless. You have also been told that througmeditation you can bring selfishnessanend. Actually, you are not meditatiat all, just thinking about selflessnessand doing nothing to be selfless. I havetaken that as an example, but all other examples are variations of the same thing. All activity along these lines isexactly the same. You must accept the simple fact that you do not want to be free from selfishness.
DISCLAIMER:
The views expressed in the Article above are U G Krishnamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: U G Krishnamurti Speaking Tree Times of India
Hope Is For Tomorrow, Not Today
I would like to have peace of mind. UG: When do you expect to have it? Itis always tomorrow, next ear. Why? Why does tranquility, or uietness of the mind, or whatever ou choose to call it, only happen omorrow; why not now? Perhaps his disturbance-this absence of ranquility-is caused by the very adhana (practice) itself. Q: Whatever i do seems meaningess. There is no sense of satisfacon. I feel that there must be omething higher than this. UG: Suppose I say that this neaninglessness is all there is for ou, all there can ever be for you. What ill you do? The false and absurd goal ou have before you is responsible for nat dissatisfaction and meaninglessess in you. Do you think life has any meaning? Obviously you don't. You ave been told that there is meaning, hat there must be a meaning to life. Your notion of the"meaningful" keeps you from facing this issue, and makes you feel that life has no meaning. If the idea of the meaningful is dropped, then you will see meaning in whatever you are doing in daily life. Q: But we all have to have an idea of a better, more spiritual life. UG: Whatever you want, even the so-called spiritual goals, is materialistic in value. What, if I may ask, is so spiritual about it? If you want to achieve a spiritual goal, the instrument you use will be the same which you use to achieve materialistic goals, namely thought. You don't actually do anything about it; youjust think. So you arejust thinking that theremust be some purpose to life. And because thought is matter, its objectthe spiritualor meaningful life-is also matter. Spirituality is materia lism. In any event you do not act, you justthink, which is to postpone. There is simply nothing else thoughtcan do. That instrument called thought, which you are employing to achieve your so-called spiritual goals, is the result of the past. Thought is born in time, it functions in time, and any results it seeks are bound to be in and of time also. And time is postponement, the tomorrow. Take, for example, the fact of selfishness. It is condemned, while selflessness, a pure creation of thinking, is to be sought after. Its realisation, however, lies alwaysjust ahead, tomorrow. You will be selfless tomorrow, or the next day, or, if there is one, in the next life. Why is it not possible for you to be totally free from selfishness now, today? And do you really want to be free from selfishness? You do not, and that is why you have invented what you call selflessness, in the meantime remaining selfish. So, you 739 are not goingto be selfless at all, ever,because the instrument which you usto achieve that state of selflesshess orpeaced of mind is materialisticin valuWhatever you do to be free from selfisness will only strengthen and fortifyam not saying that you should therefobe selfish, only that thinking about itsabstract opposite, which you have cal"selflessness", is useless. You have also been told that througmeditation you can bring selfishnessanend. Actually, you are not meditatiat all, just thinking about selflessnessand doing nothing to be selfless. I havetaken that as an example, but all other examples are variations of the same thing. All activity along these lines isexactly the same. You must accept the simple fact that you do not want to be free from selfishness.
DISCLAIMER:
The views expressed in the Article above are U G Krishnamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: U G Krishnamurti Speaking Tree Times of India