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Copyright
1946
by
Krhhnamurli
Writings,
Inc.
Issued
By
KRISHNAMUKTI
WRITINGS,
INC.,
Vasantavihar
Adyar,
Madrab,
India
All
Rights
Reserved
 
Amidst
so
much
confusion
and
sorrow
it
is
essential
to
find
creative
understanding
ofourselves,
for
without
it
no
relationship
is
possible.
Only
through
right
thinking
can
there
be
under-
standing.
Neither
leaders
nor
a
new
set
of
values
nor
a
blue
print
can
bring
about
this
creative
understanding
;
onlythrough
our
own
right
effort
can
there
be
right
understanding.
How
is
it
possible
then
to
find
this
essential
understanding
?
From
where
shall
we
start
to
discover
what
is
real,
what
is
true,
in
all
this
conflagration,
confusion
and
misery
?
Is
it
notimportant
to
find
out
for
ourselves
how
to
think
rightly
about
warand
peace,
about
economic
and
social
conditions,
about
our
relation-
ship
to
our
fellowmen
?
Surely
there
is
a
difference
between
right
thinking
and
right
or
conditioned
thought.
We
may
be
able
to
produce
in
ourselves
imitatively
right
thought,
but
such
thought
is
not
right
thinking.
Right
or
conditioned
thought
is
uncreative.
But
when
we
know
how
to
think
rightlyfor
ourselves,
which
is
to
be
living,
dynamic,
then
it
is
possible
to
bring
about
a
new
and
happier
culture.
I
would
like
during
these
talks
to
develop
whatseems
to
me
to
be
the
process
of
right
thinking
so
that
each
one
of
us
is
truly
creative,
and
not
merely
enclosed
in
a
series
of
ideas
or
prejudices.
How
shall
we
thenbegin
to
discover
for
ourselves
what
is
right
thinking
?
Without
right
thinking
there
is
no
possibility
of
happi-
ness.
Without
right
thinking
our
actions,
our
behavior,
our
affec-
tions
have
no
basis.
Right
thinking
is
not
to
be
discovered
through
books,
through
attending
a
few
talks,
or
by
merely
listening
to
some
people'sideas
of
what
right
thinking
is.
Right
thinking
is
to
be
discovered
for
ourselves
through
ourselves.
Right
thinking
comes
with
self-knowledge.
Without
self-
knowledge
there
is
no
right
thinking.
Without
knowing
yourself,
what
you
think
and
what
you
feel
cannot
be
true.
The
root
of
all
understanding
lies
in
understanding
yourself.
If
you
can
find
out
what
are
the
causes
of
your
thought-feeling,
and
from
that
dis-
covery
know
how
to
think-feel,
then
there
is
the
beginning
of
understanding.
Without
knowing
yourself,
the
accumulation
of
ideas,
the
acceptance
of
beliefs
and
theories
have
no
basis.
With-
out
knowing
yourself
you
will
ever
be
caught
in
uncertainty,
depending
on
moods,
on
circumstances.
Without
knowing
your-
self
fully
you
cannot
think
rightly.
Surely
this
is
obvious.
If
I
do
[3]
 
not
know
what
my
motives,
my
intentions,
my
background,
my
private
thoughts-feelings
are
how
can
I
agree
or
disagree
with
another
?
How
can
I
estimate
or
establish
my
relationship
with
another
?
How
can
I
discover
anything
of
life
if
I
do
not
know
myself
?
And
to
know
myself
is
anenormous
task
requiring
con*
stant
observation,
meditative
awareness.
This
is
our
first
task
even
before
the
problem
of
war
and
peace,
of
economic
and
social
conflicts,
of
death
and
immortality.
These
questions
will
arise,
they
are
bound
to
arise,
but
indis-
covering
ourselves,
in
understanding
ourselvesthese
questions
will
be
rightly
answered.
So
those
who
are
really
serious
in
these
matters
must
begin
with
themselves
in
order
to
understand
the
world
of
which
they
are
a
part.
Without
understanding
yourself
you
cannotunderstand
the
whole.Self-knowledge
is
the
beginning
of
wisdom.
Self-knowledge
is
cultivated
through
the
individual's
search
of
himself.
I
am
not
putting
the
individual
in
opposition
to
the
mass.
They
are
not
antithetical.
You,
the
individual,
are
the
mass,
the
result
of
the
mass.
In
us,
as
you
will
discover
if
you
go
into
it
deeply,
are
both
the
many
and
the
particular.
It
is
as
a
stream
that
is
constantly
flowing,
leaving
little
eddies
and
these
eddies
we
call
individuality
but
they
are
the
result
of
this
constantflow
of
water.
Your
thoughts-feelings,
those
mental-emotional
activities,
are
theynot
the
result
of
the
past,
of
what
we
call
the
many
?
Have
you
not
similar
thoughts-feelings
as
your
neighbor
?
So
when
I
talk
of
the
individual
I
am
not
putting
him
in
opposition
to
the
mass.
On
the
contrary,
I
want
to
remove
this
antagonism.
Thisopposing
antagonism
between
the
mass
and
the
you,
the
individual,
creates
confusion
and
conflict,
ruthlessness
and
misery.
But
if
we
can
understand
how
the
individual,
the
you,
is
part
of
the
whole,
not
only
mystically
but
actually,
then
we
shallfree
ourselves
happily
and
spontaneously
from
thegreater
part
of
the
desire
to
compete,
to
succeed,
to
deceive,
to
oppress,
to
be
ruthless,
or
to
become
a
follower
or
a
leader.
Then
we
will
regard
the
problem
of
existence
quite
differently.
And
it
is
important
to.
understand
this
deeply.
As
long
as
we
regard
ourselves
as
individuals,
apart
from
the
whole,competing,
obstructing,
opposing,
sacrificing
the
many
for
the
particular
or
the
particular
for
the
many,
all
those
problems
that
arise
out
of
this
conflicting
antagonism
will
have
nohappyand
enduring
solution
;
for
they
are
the
result
of
wrong
thinking-feeling.
Now,
when
I
talk
about
the
individual
I
am
not
putting
him
in
opposition
to
the
mass.
What
am
I
?
I
am
a
result
;
I
am
the
14]
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