Life Ahead - part 7 - Why are you ambitious?
Lại fear.
You know I have been talking about fear; and it is very important for us to be
conscious and aware of fear. Do you know how it comes into being? Throughout
the world we can see that people are perverted by fear, twisted in their ideas, in
their feelings, in their activities. So we ought to go into the problem of fear from
every possible angle, not only from the moral and economic viewpoint of
society, but also from the point of view of our inward, psychological struggles.
As I have said, fear for outward and inward security twists the mind and
distorts our thinking. I hope you have thought a little about this, because the
more clearly you consider this and see the truth of it, the freer you will be from
all dependence. The older people have not brought about a marvellous society;
the parents, the ministers, the teachers, the rulers, the priests have not created a
beautiful world. On the contrary, they have created a frightful, brutal world in
which everybody is fighting somebody; in which one group is against another,
one class against another, one nation against another, one ideology or set of
beliefs against another. The world in which you are growing up is an ugly world,
a sorrowful world, where the older people try to smother you with their ideas,
their beliefs, their ugliness; and if you are merely going to follow the ugly pattern
of the older people who have brought about this monstrous society, what is the
point of being educated, what is the point of living at all?
...
So, while you are young, is it not very important for you to be helped by the
right kind of teacher to think about all these things, and not just be taught to pass
some dull examinations? Life is sorrow, death, love, hate, cruelty, disease,
starvation, and you have to begin to consider all these things. That is why I feel it
is good that you and I should go into these problems together, so that your
intelligence is awakened and you begin to have some real feeling about all these
things. Then you will not grow up just to be married off and become a
thoughtless clerk or a breeding machine, losing yourself in this ugly pattern of
life like waters in the sands.
One of the causes of fear is ambition, is it not? And are you all not ambitious?
What is your ambition? To pass some examination? To become a governor? Or,
if you are very young, perhaps you just want to become an engine-driver, to drive
engines across a bridge. But why are you ambitious? What does it mean? Have
you ever thought about it? Have you noticed older people, how ambitious they
are? In your own family, have you not heard your father or your uncle talk about
getting more salary, or occupying some prominent position? In our society—and
I have explained what our society is, everybody is doing that, trying to be on top.
They all want to become somebody, do they not? The clerk wants to become the
manager, the manager wants to become something bigger, and so on and so on—
the continual struggle to become. If I am a teacher, I want to become the
principal; if I am the principal, I want to become the manager. If you are ugly,
you want to be beautiful. Or you want to have more money, more saris, more
clothes, more furniture, houses, property—more and more and more. Not only
outwardly, but also inwardly, in the so-called spiritual sense, you want to become
somebody, though you cover that ambition by a lot of words. Have you not
noticed this? And you think it is perfectly all right, don’t you? You think it is
perfectly normal, justifiable, right.
Now, what has ambition done in the world? So few of us have ever thought
about it. When you see a man struggling to gain, to achieve, to get ahead of
somebody else, have you ever asked yourself what is in his heart? If you will
look into your own heart when you are ambitious, when you are struggling to
become somebody, spiritually or in the worldly sense, you will find there the
worm of fear. The ambitious man is the most frightened of men, because he is
afraid to be what he is. He says, ‘If I remain what I am, I shall be nobody,
therefore I must be somebody, I must become a magistrate, a judge, a minister.’
If you examine this process very closely, if you go behind the screen of words
and ideas, beyond the wall of status and success, you will find there is fear;
because the ambitious man is afraid to be what he is. He thinks that what he is in
himself is insignificant, poor, ugly; he feels lonely, utterly empty, therefore he
says, ‘I must go and achieve something.’ So either he goes after what he calls
God, which is just another form of ambition, or he tries to become somebody in
the world. In this way his loneliness, his sense of inward emptiness—of which he
is really frightened—is covered up. He runs away from it, and ambition becomes
the means through which he can escape.
So, what is happening in the world? Everybody is fighting somebody. One
man feels less than another and struggles to get to the top. There is no love, there
is no consideration, there is no deep thought. Or society is a constant battle of
man against man. This struggle is born of the ambition to become somebody, and
the older people encourage you to be ambitious. They want you to amount to
something, to marry a rich man or a rich woman, to have influential friends.
Being frightened, ugly in their hearts, they try to make you like themselves; and
you in turn want to be like them, because you see the glamour of it all. When the
governor comes, everybody bows down to the earth to receive him, they give him garlands, make speeches. He loves it, and you love it too. You feel honoured if you know his uncle or his clerk, and you bask in the sunshine of his ambition, his achievements. So you are easily caught in the ugly web of the older generation, in the pattern of this monstrous society. Only if you are very alert, constantly watchful, only if you are not afraid and do not accept, but question all the time—only then will you not be caught, but go beyond and create a different world.
Nói hay lắm!
That is why it is very important for you to find your true vocation. Do you
know what ‘vocation’ means? Something which you love to do, which is natural
to you. After all, that is the function of education—to help you to grow
independently so that you are free of ambition and can find your true vocation.
The ambitious man has never found his true vocation; if he had, he would not be
ambitious.
So, it is the responsibility of the teachers, of the principal, to help you to be
intelligent, unafraid, so that you can find your true vocation, your own way of
life, the way you really want to live and earn your livelihood. This implies a
revolution in thinking; because, in our present society, the man who can talk, the
man who can write, the man who can rule, the man who has a big car, is thought
to be in a marvellous position; and the man who digs in the garden, who cooks,
who builds a house, is despised.
- Tìm được true vocation để sống nhờ và vì nghề đúng là tươi thật. Đương nhiên không nên quá optimistic và nghề nghiệp ngày nay nó cũng liên quan nhau nhiều. Và nghe nói ở các nước phát triển thịnh vượng, ít ai còn coi khinh người làm chân tay nữa (?). Công việc paper work có khi còn chán hơn nếu đem ra 'so sánh'. Ở VN hiện nay điều này còn rất rõ cho nên có thể chúng ta có cái gì đó để làm ở đây.
Are you aware of your own feelings when you look at a mason, at the man
who mends the road, or drives a taxi, or pulls a cart? Have you noticed how you
regard him with absolute contempt? To you he hardly even exists. You disregard
him; but when a man has a title of some kind, or is a banker, a merchant, a guru,
or a minister, you immediately respect him. But if you really find your true
vocation, you will help to break down this rotten system completely; because
then, whether you are a gardener, or a painter, or an engineer, you will be doing
something which you love with your whole being; and that is not ambition. To do
something marvellously well, to do it completely, truly, according to what you
deeply think and feel—that is not ambition and in that there is no fear.
To help you to discover your true vocation is very difficult, because it means
that the teacher has to pay a great deal of attention to each student to find out
what he is capable of. He has to help him not to be afraid, but to question, to
investigate. You may be a potential writer, or a poet, or a painter. Whatever it is,
if you really love to do it, you are not ambitious; because in love there is no
ambition.
So, is it not very important while you are young that you should be helped to
awaken your own intelligence and thereby find your true vocation? Then you
will love what you do, right through life, which means there will be no ambition,
no competition, no fighting another for position, for prestige; and then perhaps
you will be able to create a new world. In that new world all the ugly things of
the older generation will cease to exist—their wars, their mischief, their
separative gods, their rituals which mean absolutely nothing, their sovereign
governments, their violence. That is why the responsibility of the teachers, and of
the students, is very great.
Questioner: If somebody has an ambition to be an engineer, does it not mean that he is interested in engineering?
KRISHNAMURTI: Would you say that being interested in something is ambition? We can give to that word ‘ambition’ various meanings. To me, ambition is the outcome of fear. But if as a boy I am interested in being an engineer because I want to build beautiful structures, marvellous irrigation systems, splendid roads, it means I love engineering; and that is not ambition. In love there is no fear.
So, ambition and interest are two different things, are they not? If I am really interested in painting, if I love to paint, then I do not compete to be the best or the most famous painter. I just love painting. You may be better at painting than I, but I do not compare myself with you. When I paint, I love what I am doing, and for me that is sufficient in itself.
- Phần này có liên quan đến co-operation ? Tìm lại một số bài về co-operation rồi link lại.
Questioner: What is the easiest way of finding God?
OMG god again! JK có lần nói đại khái tôi không nói tôi là atheism hay không có religious mind. Religious mind JK hiểu theo nghĩa khá khác bọt.
KRISHNAMURTI: I am afraid there is no easy way, because to find God is a most difficult, a most arduous thing. Is not what we call God something which the mind creates? You know what the mind is. The mind is the result of time, and it can create anything, any illusion. It has the power of creating ideas, of projecting itself in fancies, in imagination; it is constantly accumulating, discarding, choosing. Being prejudiced, narrow, limited, the mind can picture God, it can imagine what God is according to its own limitations. Because certain teachers, priests and so-called saviours have said there is God and have described him, the mind can imagine God in those terms; but that image is not God. God is something that cannot be found by the mind.
To understand God, you must first understand your own mind—which is very
difficult. The mind is very complex, and to understand it is not easy. But it is
easy enough to sit down and go into some kind of dream, have various visions,
illusions, and then think that you are very near to God. The mind can deceive
itself enormously. So, to really experience that which may be called God, you
must be completely quiet; and have you not found out how extremely difficult
that is? Have you not noticed how even the older people never sit quietly, how
they fidget, how they wiggle their toes and move their hands? It is difficult
physically to sit still; and how much more difficult it is for the mind to be still!
You may follow some guru and force your mind to be quiet; but your mind is not
really quiet. It is still restless, like a child that is made to stand in the corner. It is
a great art for the mind to be completely silent without coercion; and only then is
there a possibility of experiencing that which may be called God.
Questioner: Is God everywhere?
Thôi, enough god for today.
KRISHNAMURTI: Are you really interested to find out? You ask questions, and
then subside; you do not listen. Have you noticed how the older people almost
never listen to you? They rarely listen to you because they are so enclosed in
their own thoughts, in their own emotions, in their own satisfactions and sorrows.
I hope you have noticed this. If you know how to observe and how to listen,
really listen, you will find out a lot of things, not only about people but about the
world.
Here is this boy asking if God is everywhere. He is rather young to be asking
that question. He does not know what it really means. He probably has a vague
inkling of something—the feeling of beauty, an awareness of the birds in the sky,
of running waters, of a nice, smiling face, of a leaf dancing in the wind, of a
woman carrying a burden. And there is anger, noise, sorrow—all that is in the
air. So he is naturally interested and anxious to find out what life is all about. He
hears the older people talking about God, and he is puzzled. It is very important
for him to ask such a question, is it not? And it is equally important for you all to
seek the answer; because, as I said the other day, you will begin to catch the
meaning of all this inwardly, unconsciously, deep down; and then, as you grow
up, you will have hints of other things besides this ugly world of struggle. The
world is beautiful, the earth is bountiful; but we are the spoilers of it.
Questioner: What is the real goal of life?
KRISHNAMURTI: It is, first of all, what you make of it. It is what you make of life.
Questioner: As far as reality is concerned, it must be something else. I am not
particularly interested in having a personal goal, but I want to know what is the
goal for everybody.
KRISHNAMURTI: How will you find out? Who will show you? Can you discover it by reading? If you read, one author may give you a particular method, while another author may offer quite a different method. If you go to a man who is suffering, he will say that the goal of life is to be happy. If you go to a man who is starving, who has not had sufficient food for years, his goal will be to have a full tummy. If you go to a politician, his goal will be to become one of the
directors, one of the rulers of the world. If you ask a young woman, she will say,
‘My goal is to have a baby.’ If you go to a sannyasi, his goal is to find God. The
goal, the underlying desire of people is generally to find something gratifying,
comforting; they want some form of security, safety, so that they will have no
doubts, no questions, no anxiety, no fear. Most of us want something permanent
to which we can cling, do we not?
So, the general goal of life for man is some kind of hope, some kind of safety,
some kind of permanency. Don’t say, ‘Is that all?’ That is the immediate fact,
and you must first be fully acquainted with that. You must question all that—
which means, you must question yourself. The general goal of life for man is
embedded in you, because you are part of the whole. You yourself want safety,
permanency, happiness; you want something to which to cling.
Now, to find out if there is something else beyond, some truth which is not of
the mind, all the illusions of the mind must be finished with; that is, you must
understand them and put them aside. Only then can you discover the real thing,
whether there is a goal or not. To stipulate that there must be a goal, or to believe
that there is a goal, is merely another illusion. But if you can question all your
conflicts, struggles, pains, vanities, ambitions, hopes, fears, and go through them,
go beyond and above them, then you will find out.
Wir müssen wissen — wir werden wissen!
(We must know, we will know!)
Lại fear.
You know I have been talking about fear; and it is very important for us to be
conscious and aware of fear. Do you know how it comes into being? Throughout
the world we can see that people are perverted by fear, twisted in their ideas, in
their feelings, in their activities. So we ought to go into the problem of fear from
every possible angle, not only from the moral and economic viewpoint of
society, but also from the point of view of our inward, psychological struggles.
As I have said, fear for outward and inward security twists the mind and
distorts our thinking. I hope you have thought a little about this, because the
more clearly you consider this and see the truth of it, the freer you will be from
all dependence. The older people have not brought about a marvellous society;
the parents, the ministers, the teachers, the rulers, the priests have not created a
beautiful world. On the contrary, they have created a frightful, brutal world in
which everybody is fighting somebody; in which one group is against another,
one class against another, one nation against another, one ideology or set of
beliefs against another. The world in which you are growing up is an ugly world,
a sorrowful world, where the older people try to smother you with their ideas,
their beliefs, their ugliness; and if you are merely going to follow the ugly pattern
of the older people who have brought about this monstrous society, what is the
point of being educated, what is the point of living at all?
...
So, while you are young, is it not very important for you to be helped by the
right kind of teacher to think about all these things, and not just be taught to pass
some dull examinations? Life is sorrow, death, love, hate, cruelty, disease,
starvation, and you have to begin to consider all these things. That is why I feel it
is good that you and I should go into these problems together, so that your
intelligence is awakened and you begin to have some real feeling about all these
things. Then you will not grow up just to be married off and become a
thoughtless clerk or a breeding machine, losing yourself in this ugly pattern of
life like waters in the sands.
One of the causes of fear is ambition, is it not? And are you all not ambitious?
What is your ambition? To pass some examination? To become a governor? Or,
if you are very young, perhaps you just want to become an engine-driver, to drive
engines across a bridge. But why are you ambitious? What does it mean? Have
you ever thought about it? Have you noticed older people, how ambitious they
are? In your own family, have you not heard your father or your uncle talk about
getting more salary, or occupying some prominent position? In our society—and
I have explained what our society is, everybody is doing that, trying to be on top.
They all want to become somebody, do they not? The clerk wants to become the
manager, the manager wants to become something bigger, and so on and so on—
the continual struggle to become. If I am a teacher, I want to become the
principal; if I am the principal, I want to become the manager. If you are ugly,
you want to be beautiful. Or you want to have more money, more saris, more
clothes, more furniture, houses, property—more and more and more. Not only
outwardly, but also inwardly, in the so-called spiritual sense, you want to become
somebody, though you cover that ambition by a lot of words. Have you not
noticed this? And you think it is perfectly all right, don’t you? You think it is
perfectly normal, justifiable, right.
Now, what has ambition done in the world? So few of us have ever thought
about it. When you see a man struggling to gain, to achieve, to get ahead of
somebody else, have you ever asked yourself what is in his heart? If you will
look into your own heart when you are ambitious, when you are struggling to
become somebody, spiritually or in the worldly sense, you will find there the
worm of fear. The ambitious man is the most frightened of men, because he is
afraid to be what he is. He says, ‘If I remain what I am, I shall be nobody,
therefore I must be somebody, I must become a magistrate, a judge, a minister.’
If you examine this process very closely, if you go behind the screen of words
and ideas, beyond the wall of status and success, you will find there is fear;
because the ambitious man is afraid to be what he is. He thinks that what he is in
himself is insignificant, poor, ugly; he feels lonely, utterly empty, therefore he
says, ‘I must go and achieve something.’ So either he goes after what he calls
God, which is just another form of ambition, or he tries to become somebody in
the world. In this way his loneliness, his sense of inward emptiness—of which he
is really frightened—is covered up. He runs away from it, and ambition becomes
the means through which he can escape.
So, what is happening in the world? Everybody is fighting somebody. One
man feels less than another and struggles to get to the top. There is no love, there
is no consideration, there is no deep thought. Or society is a constant battle of
man against man. This struggle is born of the ambition to become somebody, and
the older people encourage you to be ambitious. They want you to amount to
something, to marry a rich man or a rich woman, to have influential friends.
Being frightened, ugly in their hearts, they try to make you like themselves; and
you in turn want to be like them, because you see the glamour of it all. When the
governor comes, everybody bows down to the earth to receive him, they give him garlands, make speeches. He loves it, and you love it too. You feel honoured if you know his uncle or his clerk, and you bask in the sunshine of his ambition, his achievements. So you are easily caught in the ugly web of the older generation, in the pattern of this monstrous society. Only if you are very alert, constantly watchful, only if you are not afraid and do not accept, but question all the time—only then will you not be caught, but go beyond and create a different world.
Nói hay lắm!
That is why it is very important for you to find your true vocation. Do you
know what ‘vocation’ means? Something which you love to do, which is natural
to you. After all, that is the function of education—to help you to grow
independently so that you are free of ambition and can find your true vocation.
The ambitious man has never found his true vocation; if he had, he would not be
ambitious.
So, it is the responsibility of the teachers, of the principal, to help you to be
intelligent, unafraid, so that you can find your true vocation, your own way of
life, the way you really want to live and earn your livelihood. This implies a
revolution in thinking; because, in our present society, the man who can talk, the
man who can write, the man who can rule, the man who has a big car, is thought
to be in a marvellous position; and the man who digs in the garden, who cooks,
who builds a house, is despised.
- Tìm được true vocation để sống nhờ và vì nghề đúng là tươi thật. Đương nhiên không nên quá optimistic và nghề nghiệp ngày nay nó cũng liên quan nhau nhiều. Và nghe nói ở các nước phát triển thịnh vượng, ít ai còn coi khinh người làm chân tay nữa (?). Công việc paper work có khi còn chán hơn nếu đem ra 'so sánh'. Ở VN hiện nay điều này còn rất rõ cho nên có thể chúng ta có cái gì đó để làm ở đây.
Are you aware of your own feelings when you look at a mason, at the man
who mends the road, or drives a taxi, or pulls a cart? Have you noticed how you
regard him with absolute contempt? To you he hardly even exists. You disregard
him; but when a man has a title of some kind, or is a banker, a merchant, a guru,
or a minister, you immediately respect him. But if you really find your true
vocation, you will help to break down this rotten system completely; because
then, whether you are a gardener, or a painter, or an engineer, you will be doing
something which you love with your whole being; and that is not ambition. To do
something marvellously well, to do it completely, truly, according to what you
deeply think and feel—that is not ambition and in that there is no fear.
To help you to discover your true vocation is very difficult, because it means
that the teacher has to pay a great deal of attention to each student to find out
what he is capable of. He has to help him not to be afraid, but to question, to
investigate. You may be a potential writer, or a poet, or a painter. Whatever it is,
if you really love to do it, you are not ambitious; because in love there is no
ambition.
So, is it not very important while you are young that you should be helped to
awaken your own intelligence and thereby find your true vocation? Then you
will love what you do, right through life, which means there will be no ambition,
no competition, no fighting another for position, for prestige; and then perhaps
you will be able to create a new world. In that new world all the ugly things of
the older generation will cease to exist—their wars, their mischief, their
separative gods, their rituals which mean absolutely nothing, their sovereign
governments, their violence. That is why the responsibility of the teachers, and of
the students, is very great.
Questioner: If somebody has an ambition to be an engineer, does it not mean that he is interested in engineering?
KRISHNAMURTI: Would you say that being interested in something is ambition? We can give to that word ‘ambition’ various meanings. To me, ambition is the outcome of fear. But if as a boy I am interested in being an engineer because I want to build beautiful structures, marvellous irrigation systems, splendid roads, it means I love engineering; and that is not ambition. In love there is no fear.
So, ambition and interest are two different things, are they not? If I am really interested in painting, if I love to paint, then I do not compete to be the best or the most famous painter. I just love painting. You may be better at painting than I, but I do not compare myself with you. When I paint, I love what I am doing, and for me that is sufficient in itself.
- Phần này có liên quan đến co-operation ? Tìm lại một số bài về co-operation rồi link lại.
Questioner: What is the easiest way of finding God?
OMG god again! JK có lần nói đại khái tôi không nói tôi là atheism hay không có religious mind. Religious mind JK hiểu theo nghĩa khá khác bọt.
KRISHNAMURTI: I am afraid there is no easy way, because to find God is a most difficult, a most arduous thing. Is not what we call God something which the mind creates? You know what the mind is. The mind is the result of time, and it can create anything, any illusion. It has the power of creating ideas, of projecting itself in fancies, in imagination; it is constantly accumulating, discarding, choosing. Being prejudiced, narrow, limited, the mind can picture God, it can imagine what God is according to its own limitations. Because certain teachers, priests and so-called saviours have said there is God and have described him, the mind can imagine God in those terms; but that image is not God. God is something that cannot be found by the mind.
To understand God, you must first understand your own mind—which is very
difficult. The mind is very complex, and to understand it is not easy. But it is
easy enough to sit down and go into some kind of dream, have various visions,
illusions, and then think that you are very near to God. The mind can deceive
itself enormously. So, to really experience that which may be called God, you
must be completely quiet; and have you not found out how extremely difficult
that is? Have you not noticed how even the older people never sit quietly, how
they fidget, how they wiggle their toes and move their hands? It is difficult
physically to sit still; and how much more difficult it is for the mind to be still!
You may follow some guru and force your mind to be quiet; but your mind is not
really quiet. It is still restless, like a child that is made to stand in the corner. It is
a great art for the mind to be completely silent without coercion; and only then is
there a possibility of experiencing that which may be called God.
Questioner: Is God everywhere?
Thôi, enough god for today.
KRISHNAMURTI: Are you really interested to find out? You ask questions, and
then subside; you do not listen. Have you noticed how the older people almost
never listen to you? They rarely listen to you because they are so enclosed in
their own thoughts, in their own emotions, in their own satisfactions and sorrows.
I hope you have noticed this. If you know how to observe and how to listen,
really listen, you will find out a lot of things, not only about people but about the
world.
Here is this boy asking if God is everywhere. He is rather young to be asking
that question. He does not know what it really means. He probably has a vague
inkling of something—the feeling of beauty, an awareness of the birds in the sky,
of running waters, of a nice, smiling face, of a leaf dancing in the wind, of a
woman carrying a burden. And there is anger, noise, sorrow—all that is in the
air. So he is naturally interested and anxious to find out what life is all about. He
hears the older people talking about God, and he is puzzled. It is very important
for him to ask such a question, is it not? And it is equally important for you all to
seek the answer; because, as I said the other day, you will begin to catch the
meaning of all this inwardly, unconsciously, deep down; and then, as you grow
up, you will have hints of other things besides this ugly world of struggle. The
world is beautiful, the earth is bountiful; but we are the spoilers of it.
Questioner: What is the real goal of life?
KRISHNAMURTI: It is, first of all, what you make of it. It is what you make of life.
Questioner: As far as reality is concerned, it must be something else. I am not
particularly interested in having a personal goal, but I want to know what is the
goal for everybody.
KRISHNAMURTI: How will you find out? Who will show you? Can you discover it by reading? If you read, one author may give you a particular method, while another author may offer quite a different method. If you go to a man who is suffering, he will say that the goal of life is to be happy. If you go to a man who is starving, who has not had sufficient food for years, his goal will be to have a full tummy. If you go to a politician, his goal will be to become one of the
directors, one of the rulers of the world. If you ask a young woman, she will say,
‘My goal is to have a baby.’ If you go to a sannyasi, his goal is to find God. The
goal, the underlying desire of people is generally to find something gratifying,
comforting; they want some form of security, safety, so that they will have no
doubts, no questions, no anxiety, no fear. Most of us want something permanent
to which we can cling, do we not?
So, the general goal of life for man is some kind of hope, some kind of safety,
some kind of permanency. Don’t say, ‘Is that all?’ That is the immediate fact,
and you must first be fully acquainted with that. You must question all that—
which means, you must question yourself. The general goal of life for man is
embedded in you, because you are part of the whole. You yourself want safety,
permanency, happiness; you want something to which to cling.
Now, to find out if there is something else beyond, some truth which is not of
the mind, all the illusions of the mind must be finished with; that is, you must
understand them and put them aside. Only then can you discover the real thing,
whether there is a goal or not. To stipulate that there must be a goal, or to believe
that there is a goal, is merely another illusion. But if you can question all your
conflicts, struggles, pains, vanities, ambitions, hopes, fears, and go through them,
go beyond and above them, then you will find out.
Wir müssen wissen — wir werden wissen!
(We must know, we will know!)
Questioner: If I develop higher influences will I eventually see the ultimate?
KRISHNAMURTI: How can you see the ultimate as long as there are many barriers between you and that? First you must remove the barriers. You cannot sit in a closed room and know what fresh air is like. To have fresh air you must open the windows. Similarly, you must see all the barriers, all the limitations and
conditionings within yourself; you must understand them and put them aside.
Then you will find out. But to sit on this side and try to find out what is on the
other has no meaning.
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