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.First of all, you dislike some personsbecause they have done some harm to you, they have insulted you,they have called you names, or they have taken away your toy, oryou do not like their face, or they do not smile nicely, or they arecrude, vulgar, heavy.So, your natural reaction is to say `Do notcome near me'.That is just a natural reaction, is it not? There isnothing wrong in this.To condemn anything is the most stupid form of action.Youmust not condemn hatred, but examine how dislike, hatred, comesinto being.If you say `To hate is wrong, it is stupid', then it is yourcondemnation that is stupid.But if you begin to question howdislike comes into being, like a flower in sunshine, then you can dosomething.If you merely condemn it and push it aside, it is stillthere.You dislike for many many reasons.It may be because of apersonal reason - because you have been hurt, you have been callednames, or something has been taken away from you, or you havebeen humiliated, or you feel jealous, envious of another and youhate the other.You may dislike somebody who is nice clean, nicelooking, because you are no that, you want to be like that but youare not.You have asked how hatred comes into being.I am tryingto show you how it comes into being.You plant a tender tree;another boy comes along and pulls it out; and you dislike that boybecause something which you love, which you care for has beendestroyed.Our life, from childhood up to old age, is a constant process ofenvy, jealousy, hatred and frustration, a sense of loneliness, ofugliness.But if the teacher, the parent, the educator, took thetrouble to show to the student how hatred comes into being, notthat it is right or wrong, not how to get over it - that is all a stupidway of dealing with it - but to create intelligence, to bring aboutclarity so that the student will see how hatred comes into being; hewill then see the conflict within himself, which is an indication thathe himself is struggling, fighting, and that fighting will leadnowhere.The understanding of all these problems and of the wholeprocess involved therein is education.Question: How to be free from indignation?Krishnamurti: What do you mean by indignation? You meanwhen a man beats a heavily laden donkey, you feel angry? You sayyou feel righteously angry when some big man beats a little boy.Isthere such a thing as righteous indignation?You asked a question, and I am not at all sure you are interestedin finding out what it means.Most of us get angry for variousreasons and we try to find out after getting angry how to get overit.But what is important is to find the way of anger, how it comesinto being and to stop it before the poison takes place.Youunderstand what I am saying? How anger arises is our problem, nothow to be free from anger, do you understand? I feel jealous,because you have something which I have not got; your wife ismore beautiful than mine and I feel jealous; I struggle and I feelmost ugly to myself, I feel bitter with myself.Then I say `I mustnot be angry, I must conquer anger.How am I to do it?' As I do notknow how to prevent it, how to prevent the arising of jealousy,how to put an end to the feeling before it arises, I go to some guru.The problem is still there.Is it possible to understand how jealousy arises so that thefeeling does not arise? You know, it is much better to eat healthyfood and be healthy rather than to eat wrong food fall ill and gothen to the doctor.We eat wrong food all the time; then we takepills or go to the doctor.But if we took the right food, we wouldnever need to go to the doctor.So, what I am saying is: `Let us find out how to eat right food,how to look at all this, so that these problems do not arise.' Surelyeducation is this, the prevention of the problem rather than findinga cure for it.Question: Does constant suffering destroy man's sensitivity andintelligence?Krishnamurti: What do you think? A mind that is constantlyoccupied with something, with puja, with following somebody,with suffering, with a theory, with a philosophy, with its ownsorrow, with its own beauty, with its own suffering, with its ownfailures and successes - surely such a mind becomes insensitive.You know, if your mind, if your attention, is fixed on something allthe time you have no occasion to look around.Can such a mind besensitive?`To be sensitive' implies to be looking all around, to see beauty,ugliness, death, sorrow, pain, joy.' So, a mind that is sufferingobviously becomes insensitive, because suffering is its occupation;the mind uses suffering as a means for its own protection.My sondies.or my husband dies and I am left alone; I have no companionand I feel my life has been blotted out.So I keep on suffering, andmy mind now is not concerned with freedom from suffering; but Imake suffering into another means of my existence.Youunderstand? The mind uses suffering as it uses joy to enrich itself,because the mind thinks that without being occupied it is poor, it isempty, dull.This very occupation of the mind creates its owndestruction.Sorrow is not a thing to be occupied with, any morethan joy.The mind must understand why there is sorrow, and notkeep on being occupied with sorrow.The mind wants security,whether it is in suffering or in joy.So, sorrow becomes the way ofsecurity.This is not a harsh thing I am saying; for, if you thinkabout it, if you look into it, you will see how the mind plays a trickon itself.It is only the unoccupied mind that is intelligent, that issensitive.It is no use asking how the mind can be unoccupied.In the very`how' the mind is playing a trick on itself.Question: How can one differentiate between memory that isessential and memory that is detrimental?Krishnamurti: The mind creates through experience, tradition,memory.Can the mind be free from storing up, though it isexperiencing? You understand the difference? What is required isnot the cultivation of memory but the freedom from theaccumulative process of the mind.You hurt me, which is an experience; and I store up that hurt;and that becomes my tradition; and from that tradition, I look atyou, I react from that tradition.That is the everyday process of mymind and your mind.Now, is it possible that, though you hurt me,the accumulative process does not take place.The two processesare entirely different
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