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Krishnamurti Foundation Trust Newsletter _spring2007

Krishnamurti Foundation Trust Newsletter _spring2007

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Published by cabralyc
Krishnamurti Foundation Trust
Brockwood Park
Bramdean, Hampshire
SO24 0LQ
England
Telephone: +44 (0)1962 771525
Fax: +44 (0)1962 771159
Email: info@brockwood.org.uk
Website: www.kfoundation.org
Registered Charity No: 312865
Krishnamurti Foundation Trust
Brockwood Park
Bramdean, Hampshire
SO24 0LQ
England
Telephone: +44 (0)1962 771525
Fax: +44 (0)1962 771159
Email: info@brockwood.org.uk
Website: www.kfoundation.org
Registered Charity No: 312865

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Published by: cabralyc on May 19, 2009
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10/31/2012

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RISHNAMURTI
F
OUNDATION
T
RUST
N
EWSLETTER 
I think we ought to ask ourselves why weask questions. Naturally we must ask ques-tions, but why do we ask questions? Fromwhom does one expect an answer? From thespeaker, or from someone who can explainthings away? Or can we have a dialogueabout a question? That is, you ask a ques-tion and the speaker replies to that question.Then you reply to the speaker’s response.And then the speaker responds to that ques-tion. So it’s like playing tennis, back andforth, till the question itself is suspended be-tween the two of us. If you try it, if you haveever done it—probably not—then the ques-tion begins to have its own vitality, its ownurgency, its own capacity to answer itself.But when we answer a question it’s alwaysfrom the background of memory. It may beprejudice, it may be some kind of conclu-sion, or some faith and so on. So if we couldsuspend all that, and look at the questiontself, let the question evolve, grow, expand,then if you want an answer, it is in the ques-tion, not from your background. I wonderf I am making myself clear there. It’s rathernteresting if you go into it. It is very rarely that one has such a dialogue; because we areso eager to find an answer we never look atthe question, let the question evolve, expand,tell its story. As you watch the question with-out any deviation, as it were, then the ques-tion itself has an extraordinary meaning. ...So, we are going to look at a questionthat way. We are going to watch, listen tothe question. You and the speaker canplay this game back and forth till the balls suspended in the air. (Laughs) If wecould do this, that is really the art of hav-ng a dialogue, a conversation, a commu-nication in which the participants don’ttake part. Will you do this for fun? Then you will see that the question begins to re-spond out of the very heart of the question.o let’s try. That is, you and the speakerare going to have a dialogue in which youand the speaker are playing a part. Wedon’t take the roles of a questioner anda person who answers the question, buttogether we are going to put aside ourbackgrounds, if we have any; then the
Questioning Guilt
www.kfoundation.org
question itself begins to move, beginso have its own activity. Shall we do that?... (Reading a question): “Would you pleaseexplore further into the mechanism of guiltand its relation to the ego”.Ego being the person, the psyche, the subjec-ive entity, right? That is what one generally calls the ego, the “me”, and the “you”. The ques-ion is what relationship has guilt, the mech-anism of it, to the whole structure of the self.Now, I am putting that question to you.And you are going to reply to that to me,o the speaker. And then I’ll answer you.And then you answer me. So we keep thisoing till we have worn ourselves out, andwe have no strength in the arm any more,so the question remains. The question is achallenge. The question is a problem that you have to face and resolve. We never re-solve any problem because we are alwaysanswering from our background. So let’so into this question. You are playing theame; don’t just listen to me, to the speaker.What is guilt? And what is its relationshipo the ego, the whole consciousness of hu-ankind, of man, of woman? Why does oneave this enormous sense of guilt? It may be very, very superficial, or very, very deep,ooted from childhood, and allowed to growas one gets older. And that feeling of guiltakes one feel very empty—you know allhis—empty in the sense of not being ableo do anything. And then out of that guiltone builds a wall round oneself; and thatwall prevents any further communica-ion. Or one is frightened of that guilt. Youave told me to do something from child-ood, and I can’t do it, but I feel I must dot, and if I fail I feel guilty. Parents play aerrible role in this. Sorry! They encour-age this guilt, consciously or unconsciously.o guilt becomes part of the ego, part of me.I think it would be wrong to put the ques-ion of what the relationship is betweenhe two. You understand how the ques-ion is evolving? It is not two separatehings. It is the outcome of feeling guilt,with other factors, that constitutes the ego.They are not two separate activities or twoseparate reactions. So guilt is part of thesyche, part of the ego, part of the “me”.
Now why do you feel guilt, apart frompeople who make you feel guilty and hold you in that state? It is very convenient forthem; they like to bully people and bringaout a sense o gut, te eeng tat youmust submit, you must accept, you mustobey. Though you revolt against it, youkeep it underground and hold on to yourguilt. And other factors make up the ego,te me. Gut maes one ee terroney. Rgt? Are we tang to eac oter?There is a sense of depression; and if thatguilt is very, very deep and strong, I can’tresolve it. Therefore I come to you andsay, ‘Please help me to overcome this guilt.’An ten you mpose, you are te oss,another reaction of guilt. So it goes on.We are asking why this feeling exists at all.It is encouraged, is it not, in orthodox reli-gons. In Crstanty tere s orgna snan te savour, an tereore I must eeguilty; and confession, and the whole cir-cus begins. (Forgive me if I use that word.)It takes different forms. In the Christianworld, there is confession, absolution, andn te Asatc wor tey go to tempes.You know, all kinds of things they do. Butis it necessary to feel that? Can there bean education in which there is nothing of this? I wonder. We are playing together,pease. Is tere a way o rngng up achild in which there is not this encourage-ment of or creating the feeling of guilt?Guilt becomes a problem. Right? Thenwe have to understand what a prob-em s. Gut ecomes a proemowto resolve it, how to get over it; and allkinds of things begin with it. We makeit into a problem. Now what is a prob-lem? Human beings apparently havetousans o proems: potca, re-gious, economic, sexual, of relationship.Life, living becomes a problem, and partof it is generally associated with guilt.Wat s a proem? Te meanng o tatwor etymoogcay, I may use a raterlong word, means something thrown at you. Like a challenge is thrown at you. Aproblem means something hurled at you,thrown at you, which you have to face.
continued on pge 2
FoundationReportPage
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8
Spring 2007 
 
 
An wat appens? Tere
are politi-cal problems, and so on. And these politi-cal problems are never solved. In the very solution of one problem, other problemsncrease, develop. So first let’s go into thequestion of why human beings have prob-lems at all. Do you understand what I amasking? You have problems, haven’t you?Why do you have problems? Is it possi-ble not to have a single problem, whethersexual, religious, political, economic, in re-lationship, and so on? Let’s find out. Youare playing the game with me. Let’s findout why human beings have problems.When a child goes to school, writing be-comes a problem to him—reading, spell-ng, then mathematics, geography, history,biology, chemistry, science, archaeology,and so on. So from the very beginning hes trained, or conditioned to have problems.This is obvious. So his brain is conditionedto have problems. Are you playing the game?And all his life from the moment he is bornpractically till he dies, the brain continuesto live in problems; because he has beeneducated, cultivated, and the whole sys-tem of comparison, examinations, rewards,punishments and so on has made the brainnot only to receive problems but to have itsown problems. It is conditioned that way.Therefore it can never solve any problem.So is it possible from the very beginningnot to give the child or ourselves problems?Which means, can the brain be free from itsconditioning to live with problems? Whenthe brain is free then it can solve prob-lems, it doesn’t matter what they are. . . .o is it possible to have a brain that has noproblems but can answer problems? Be-cause as long as you have problems, youmust have the feeling that you must resolvethem, and if you can’t resolve them, youfeel guilty. And we keep this going. Thenothers come and help us and the wholething begins again in a different form. ...Listen to the question. We went into themechanism of guilt and its relation to theego, and we said don’t separate the two,because guilt is part of the ego, part of the”me”. It’s not separate. Therefore it is notsomething “related to”, it is in, it is there. Sowe have understood that, back and forth.Then we asked why we have prob-lems. Problems exist from childhood,from when the child goes to school.He is educated to have problems. So hiswhole life becomes a problem—depres-sion, anxiety, and so on, so on, and thenwe go and ask help from another. Andthe other is myself. He has his problems.He gets depressed, he feels lonely, and heWe are pleased to announce the Windowsversion of the Ktext Collection CD ROM. Its a complete revision of the version whichwas released in 1992. This new versionresents the text collection of all of Krishnaurti’s published works from 1933 to 1986,whether in book, audio, or video form. Itconsists of 2662 texts, the equivalent of twoundred books, and includes seventy newranscripts not featured in previous versions.The text retrieval facility allows singleor multiple word search and is a practi-cal tool for anyone interested in explor-ng the teachings of Krishnamurti. Therogramme is a read-only research andeference programme, compatible withWindows 98, ME, 2000 and XP. It willun on a Mac using Parallels, Boot Camp.The Windows version is offered at no chargeto all subscribers to the original version. Sofar, it has been sent to 75 subscribers andwill be available to the public in May. If youpurchased the original CD-ROM and didnot receive notice of the availability of yourfree update, please send your new contactdetails to archive@brockwood.org.uk so wecan locate your record and send your update.To order a copy (£50), please con-tact us at info@brockwood.org.uk+44 (0)1962 771525, or through theonline shop at www.kfoundation.org
More than 500 original audio recordingshave now been remastered digitally, en-suring their safekeeping for the future andprovng exceent quaty recorngs orfuture DVD releases. With almost all audiomaterial now transcribed, we have beenproceeding with verifying these transcripts.We have also made high resolutionscans o more tan 1,600 potograpsof Krishnamurti, people involved withhim and the places he visited. The totalnumber is around 2,000. The archivesdatabase, containing information aboutKs teacngs, contnues to e mo eand developed for use in the threeKrishnamurti archives at Brockwood, inChennai in India, and in Ojai, California.The Foundation has invited representa-tves rom more tan sxty exstng anemergng Internatona Commttees toattend a meeting at Brockwood Parkfrom 3rd to 7th July 2007. As well assharing news of their activities, devel-oping their subtitling skills and attend-ng a worsop on Creatng a Scoar-ship Fund for Brockwood Park School,’they will have time to renew friend-ships, take walks and see some videos.If you are interested in learning aboutorganzng a group n yourpart o te wor, peasecontact us at info@brockwood.org.uk
2
wants to be a guru, but poor chap, he can’t.Laughter) He’s burning with his own im-ortance or with his own knowledge. Sohe other is you. I wonder if you realize this.Therefore what is the good of asking help?
From the first Question and An-wer meeting at Ojai, 14 May 1985.
New DVD Series
Te Turning Point
, a set o seven pucalks and three question and answer meet-ings at Saanen in 1981, is now available inhe Book Shop and Online Shop atwww.kfoundation.org.uk
ArchivesFoundation Report
InternationalCommittees Meetings
 
3
Plovdiv, Bulgaria
The first video showing in Bulgaria of a Krishnamurti talk was presented inte ovey two-story, acone roomof a museum in old town Plovdiv.This past year, the Foundation visited existing and emerging International Committees in Bulgaria, Croatia, Hungary and Slovenia.
Ljubljana, Slovenia
Viktor Krasevec, a long-time Committeerepresentative who holds video showingsthroughout the year except July-August,met with Danilo Celan, translator of sev-era ttes, an tree oters ntereste nKrishnamurti, to talk about the currentsituation in Slovenia and possible activi-tes.
Budapest, Hungary 
Rafael Reiner, a guest helper at BrockwoodPark this past spring, assisted in checkingseven oo sops an oun one tte nHungaran. Raae as create a westein Hungarian.Several people cooperated to organizehis event. Tatyana Vancheva, a philoso-hy teacher who introduces her second-ary stuents to Krsnamurt, sperseozens o notces n ts ancent an sce-nic part of Plovdiv. Nedyalko Dimitrov,whose expertise is computers, added Bul-garian subtitles especially for this event.Philippe Philipov, translator of several Koos to Bugaran, onate s ooso libraries throughout Bulgaria, createda website in Bulgarian and translatedhe Brockwood Park School informationinto Bulgarian, donating professionally-rnte copes to te Scoo. Foownge vst, KFT sppe severa K oos tohe English Language Library in Varna.
The museum in old town Plovdiv 
Over fifty people listened attentively tote rst Amsteram Ta n 1981 sut-te n Bugaran especay or te event.The Brockwood Park School DVD wasalso seen. Because of the interest shown,the second Amsterdam Talk has alsobeen subtitled in Bulgarian. Both DVDsare now oere or sae n Bugara.
Goran Colaric, Croatia
Zagreb, Croatia
din, a recent Centre guest helper,informed us of titles in print in Croatia.Some Krsnamurt oos, a Scoorospectus and the School DVD weregiven to Goran Colaric, whose daughters,Catharina and Tanja, are now students atBrockwood Park School.
 Museum gate in Plovdiv Ljubljana, Slovenia
Activities in Eastern Europe
Rafael in bookshop in Budapest Viktor Krasevec, Danilo Celan and company Tatyana (2nd from left), Philippe (2nd fromright) and Nedyalko (3rd from right)

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