Q1: You talk about the ill effects of conditioning. Many psychologists and philosophers say only through proper conditioning can man think and act clearly. Q2: You speak sometimes of the brain and also of the mind. Is there a difference between them? And if so what is their relationship? Q3: I have been deeply hurt in childhood. In spite of trying to understand what happened, the hurt remains. What am I to do? |
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Q1: I realize I act neurotically and I have had psychotherapy, but the neurosis is still basically there. What can I do? Q2: What can this country, America, give to the rest of the world? Q3: You have said when one is attached there is no love. Attachment seems to create a boundary within which there are moments of love. Please go into this paradox. Q4: One cannot live outside of relationship, and yet in all forms of it there is conflict. Why is this so? Q5: You have said that when one gives complete attention to a problem, then the problem flowers and withers away. Can you explain this further? |
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Q1: What is the relationship between intelligence and responsibility? Q2: It is neither possible to face fear nor to uproot it. Is there another factor that operates to dissolve it? Can one do anything about it? Q3: How would you define and value the quality of modesty? Q4: Show me how to dissolve the I, the me. Without that everything else is futile. Q5: Many of us have had insight without being enlightened, so what is the difference between insight and enlightenment? |
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Q1: Is it possible to achieve an attention so that one can always see the fine line between the necessary use of thought and words, and where images lead to illusion and conflict? Q2: I am a writer. What is right action for one in a position to be heard, but whose understanding isn't total? Q3: What is the role of the question in life? Q4: Is death or physical separation the end of relationship, leaving only memory? Is all relationship momentary with no lasting bond? Q5: Is there love between people only when they are physically present? Q6: One sees that the essential response to conflict is a revolution in consciousness, but does this mean all lesser actions are useless? Q7: I do not want to be part of society, yet I realize I am not separate. What is my relationship to society? Q8: There is a deep root of violence in me. How do I deal with it? |
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What Is the Root of This Crisis in Mankind? What is the origin of the terrible confusion in the world the total disregard for human beings? Can knowledge, thought ever be complete? Whatever it does, won't it bring disharmony? Is there a totally different kind of instrument that is not fragmentary that is whole? Are we the result of a million years of common experience, knowledge, belief? Are we individuals at all? Consciousness is what you think, what you are, your desires, longings. Isn't the crisis in your consciousness? Doesn't thought divide us in our relationships? The ending of thought is real meditation. |
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Life Is a Movement of Relationship Isn't the outward world the result of what is happening to each of us? Is the crisis in the very nature of thought? If you really understand that you are the world isn't there great vitality, perception, and beauty? Seeking security inwardly the brain atrophies. Can the brain be free from problems yet resolve them? Is there anything to learn or only to observe? Experience, knowledge, memory, thought, and action isn't that the chain we live in? Can we be related to another through thought and the image that thought has built? Life is a movement of relationship and we have destroyed it by thought. |
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Can Thought Bring About Right Action? What is right, accurate, precise action that does not bring about conflict? Is there a crisis in our hearts, minds, behaviour in our consciousness because we look at the world from a narrow, limited point of view? Does choice imply freedom, or lack of clarity? Is thought sacred? To find what is sacred there must be meditation. Without understanding the world and ourselves meditation is meaningless. To observe the totality of consciousness is to observe attentively one action completely, that is, to have an insight into the movement of action. |
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Do We Have the Patience To Listen to Ourselves? In seeking the cause of disorder do we analyse? Who is the analyser who traces its origin? How does desire arise and who is the controller? When you look at the sea, the light, the sparkling waters do you observe or merely pass on? Patience is timeless, impatience full of time. With understanding of our thoughts and reactions comes discipline which constantly learns anew. Desire is born from seeing, contact, sensation when thought creates the image. Can the brain stop at sensation? Are desire and time factors of disorder? Doesn't order begin at home, nearby? |
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Remaining with Sorrow What is the beginning of fear? How do we meet it? Can one be free of it at the conscious as well as at the deeper layers? Thought is the projector of what might be the rememberer of the past, the creator of separateness. Is that a factor of fear? When there is actual pleasure is one conscious that it is pleasurable? Is it that you are sorrowful or is your whole being in sorrow? Can one remain immovably with sorrow? Doesn't hurt remain for the rest of one's life unless one dissolves it completely? The brain, when it faces sorrow silently, ends it. |
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In Ending, Which Is Death, Is Great Beauty Can man ever end suffering? How can there be love when there is fear? Has love become merely excitement and pleasure? Can there be love when there is sorrow? If your life is not in total order how can you know what love, compassion is? Having broken up life do we look upon death as a fragment? Is there anything sacred, timeless not bound by thought beyond all corruption? In ending is a great depth of silence in which is the eternally sacred and reverence is born in you. |
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