Placeholder Image

字幕表 動画を再生する

  • What is Thinking? — Ideas and ActionChallengeMatterThe Beginning of Thought

  • Let us now go into the question of what is thinking, the significance of that thought

  • which must be exercised with care, logic and sanity (for our daily work) and that which

  • has no significance at all. Unless we know the two kinds, we cannot possibly understand

  • something much deeper which thought cannot touch. So let us try to understand this whole

  • complex structure of what is thinking, what is memory, how thought originates, how thought

  • conditions all our actions; and in understanding all this we shall perhaps come across something

  • which thought has never discovered, which thought cannot open the door to.

  • Why has thought become so important in all our livesthought being ideas, being the

  • response to the accumulated memories in the brain cells? Perhaps many of you have not

  • even asked such a question before, or if you have you may have said, 'It's of very little

  • importancewhat is important is emotion.' But I don't see how you can separate the two.

  • If thought doesn't give continuity to feeling, feeling dies very quickly. So why in our daily

  • lives, in our grinding, boring, frightened lives, has thought taken on such inordinate

  • importance? Ask yourself as I am asking myselfwhy is one a slave to thoughtcunning, clever,

  • thought which can organize, which can start things, which has invented so much, bred so

  • many wars, created so much fear, so much anxiety, which is forever making images and chasing

  • its own tailthought which has enjoyed the pleasure of yesterday and given that pleasure

  • continuity in the present and also in the futurethought which is always active, chattering,

  • moving, constructing, taking away, adding, supposing?

  • Ideas have become far more important to us than actionideas so cleverly expressed

  • in books by the intellectuals in every field. The more cunning, the more subtle, those ideas

  • are the more we worship them and the books that contain them. We are those books, we

  • are those ideas, so heavily conditioned are we by them. We are forever discussing ideas

  • and ideals and dialectically offering opinions. Every religion has its dogma, its formula,

  • its own scaffold to reach the gods, and when enquiring into the beginning of thought we

  • are questioning the importance of this whole edifice of ideas. We have separated ideas

  • from action because ideas are always of the past and action is always the presentthat

  • is, living is always the present. We are afraid of living and therefore the past, as ideas,

  • has become so important to us. It is really extraordinarily interesting to

  • watch the operation of one's own thinking, just to observe how one thinks, where that

  • reaction we call thinking, springs from. Obviously from memory. Is there a beginning to thought

  • at all? If there is, can we find out its beginningthat is, the beginning of memory, because if we

  • had no memory we would have no thought? We have seen how thought sustains and gives

  • continuity to a pleasure that we had yesterday and how thought also sustains the reverse

  • of pleasure which is fear and pain, so the experiencer, who is the thinker, is the pleasure

  • and the pain and also the entity who gives nourishment to the pleasure and pain. The

  • thinker separates pleasure from pain. He doesn't see that in the very demand for pleasure he

  • is inviting pain and fear. Thought in human relationships is always demanding pleasure

  • which it covers by different words like loyalty, helping, giving, sustaining, serving. I wonder

  • why we want to serve? The petrol station offers good service. What do those words mean, to

  • help, to give, to serve? What is it all about? Does a flower full of beauty, light and loveliness

  • say, 'I am giving, helping, serving'? It is! And because it is not trying to do anything

  • it covers the earth. Thought is so cunning, so clever, that it

  • distorts everything for its own convenience. Thought in its demand for pleasure brings

  • its own bondage. Thought is the breeder of duality in all our relationships: there is

  • violence in us which gives us pleasure but there is also the desire for peace, the desire

  • to be kind and gentle. This is what is going on all the time in all our lives. Thought

  • not only breeds this duality in us, this contradiction, but it also accumulates the innumerable memories

  • we have had of pleasure and pain, and from these memories it is reborn. So thought is

  • the past, thought is always old, as I have already said.

  • As every challenge is met in terms of the past—a challenge being always newour

  • meeting of the challenge will always be totally inadequate, hence contradiction, conflict

  • and all the misery and sorrow we are heir to. Our little brain is in conflict whatever

  • it does. Whether it aspires, imitates, conforms, suppresses, sublimates, takes drugs to expand

  • itselfwhatever it doesit is in a state of conflict and will produce conflict.

  • Those who think a great deal are very materialistic because thought is matter. Thought is matter

  • as much as the floor, the wall, the telephone, are matter. Energy functioning in a pattern

  • becomes matter. There is energy and there is matter. That is all life is. We may think

  • thought is not matter but it is. Thought is matter as an ideology. Where there is energy

  • it becomes matter. Matter and energy are interrelated. The one cannot exist without the other, and

  • the more harmony there is between the two, the more balance, the more active the brain

  • cells are. Thought has set up this pattern of pleasure, pain, fear, and has been functioning

  • inside it for thousands of years and cannot break the pattern because it has created it.

  • A new fact cannot be seen by thought. It can be understood later by thought, verbally,

  • but the understanding of a new fact is not reality to thought. Thought can never solve

  • any psychological problem. However clever, however cunning, however erudite, whatever

  • the structure thought creates through science, through an electronic brain, through compulsion

  • or necessity, thought is never new and therefore it can never answer any tremendous question.

  • The old brain cannot solve the enormous problem of living.

  • Thought is crooked because it can invent anything and see things that are not there. It can

  • perform the most extraordinary tricks, and therefore it cannot be depended upon. But

  • if you understand the whole structure of how you think, why you think, the words you use,

  • the way you behave in your daily life, the way you talk to people, the way you treat

  • people, the way you walk, the way you eatif you are aware of all these things then your

  • mind will not deceive you, then there is nothing to be deceived. The mind then is not something

  • that demands, that subjugates; it becomes extraordinarily quiet, pliable, sensitive,

  • alone, and in that state there is no deception whatsoever.

  • Have you ever noticed that when you are in a state of complete attention the observer,

  • the thinker, the centre, the 'me', comes to an end? In that state of attention thought

  • begins to wither away. If one wants to see a thing very clearly,

  • one's mind must be very quiet, without all the prejudices, the chattering, the dialogue,

  • the images, the picturesall that must be put aside to look. And it is only in silence

  • that you can observe the beginning of thoughtnot when you are searching, asking questions,

  • waiting for a reply. So it is only when you are completely quiet, right through your being,

  • having put that question, 'What is the beginning of thought?', that you will begin to see,

  • out of that silence, how thought takes shape. If there is an awareness of how thought begins

  • then there is no need to control thought. We spend a great deal of time and waste a

  • great deal of energy all through our lives, not only at school, trying to control our

  • thoughts—'This is a good thought, I must think about it a lot. This is an ugly thought,

  • I must suppress it.' There is a battle going on all the time between one thought and another,

  • one desire and another, one pleasure dominating all other pleasures. But if there is an awareness

  • of the beginning of thought, then there is no contradiction in thought.

  • Now when you hear a statement like 'Thought is always old' or 'Time is sorrow', thought

  • begins to translate it and interpret it. But the translation and interpretation are based

  • on yesterday's knowledge and experience, so you will invariably translate according to

  • your conditioning. But if you look at those statements and do not interpret them all but

  • just give them your complete attention (not concentration) you will find there is neither

  • the observer nor the observed, neither the thinker nor the thought. Don't say, 'Which

  • began first?' That is a clever argument which leads nowhere. You can observe in yourself

  • that as long as there is no thoughtwhich doesn't mean a state of amnesia, of blanknessas

  • long as there is no thought derived from memory, experience or knowledge, which are all of

  • the past, there is no thinker at all. This is not a philosophical or mystical affair.

  • We are dealing with actual facts, and you will see, if you have gone this far in the

  • journey, that you will respond to a challenge, not with the old brain, but totally anew.

What is Thinking? — Ideas and ActionChallengeMatterThe Beginning of Thought

字幕と単語

動画の操作 ここで「動画」の調整と「字幕」の表示を設定することができます

B1 中級

クリシュナムルティ - 思考とは何か?- オーディオブック (Krishnamurti - What is Thinking? - Audiobook)

  • 15 0
    Hhart Budha に公開 2021 年 01 月 14 日
動画の中の単語