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.Otherwise we are ever burdened with fear, which creates so much conflict and confusion in us and in theworld.So the religious revolution of which I am speaking can comeabout only when the mind is free from all the so-called religions,with their dogmas and beliefs, and from self-created inwardauthority.And there can be this freedom, surely, only through self-knowledge.But self-knowledge cannot be found in books; it is nota matter ofreading psychology, or following the description ofanother as to what the self is made up of.Self-knowledge comesonly in understanding oneself, in watching the movement of one'sown mind in relationship with people, with things, and with ideas;it lies in being aware of the whole content of the mind, inobserving the total operation of one's consciousness from momentto moment.I shall now read a question which has been sent to me; but Ithink we must all understand that I am not answering the question,but rather we are considering the problem together.Most of ushave problems, and want to solve them.Whatever the problem maybe, we want an answer or a solution which will be satisfactory tous.That is, we are concerned with the answer, the solution, and notwith the problem.Our attention is divided; with one part of themind we are seeking a solution, Instead of trying with the totalityof our being to understand the problem.The solution may or maynot come; but to understand the problem, our concern must be withthe problem itself, and not with the solution.Question: What makes up a problem? And is any problemsolved by dissecting it and finding its cause?Krishnamurti: What is a problem? Please do not just wait for an answer from me.You are not merely listening to someone talking,but we are trying to find out together what creates a problem.Youeach have your own problems.How do they come into being?We have contradictory desires, do we not? I want to be rich, letus say, and at the same-time I know or have heard that wealth isdetrimental to the discovery of truth.So there is a contradiction inmy desires - the contradiction of wanting and not wanting.It is thisconflict of contradictory desires in us that creates a problem, is itnot? We have many contradictory desires, many conflictingpursuits, ambitions, urges, and all these contradictions create aproblem.Now, can the mind ever resolve the problem of self-contradiction by imposing one desire on another?Take hatred, for example.What causes hatred? Surely, one ofthe biggest factors is chauvinism; another is the sense ofsuperiority or inferiority created by economic differences; stillanother is the division created between man and man by what arecalled religions.These are the principal causes of hatred, and theygive rise to many other major problems in the world today.Knowing all this, can the individual free himself from hatred? Thisis where our difficulty lies, and if you will listen carefully I thinkyou will see it.When I say "I know the cause of hatred", what do I mean by thewords "I know"? Do I know it merely through the word, theintellect, or do I know it with the totality of my being? Am I awareof the root of hatred in myself, or do I know its cause onlyintellectually or emotionally? If the mind is totally aware of theproblem, then there is freedom from the problem; but I cannot beaware of it with the totality of my being if I condemn the problem. It is very difficult for the mind not to condemn; but to understand aproblem there must be no condemning of that problem, nocomparing of it with another problem.I do not think we realize that we are all the time eithercondemning or comparing.Let us not try to excuse ourselves, butjust watch our daily life, and we shall see that we never thinkwithout judging, comparing, evaluating.We are always saying"This book is not as good as the other one", or "This man is betterthan that man; there is a constant process of comparison, throughwhich we think we understand.But do we really understandthrough comparison? Or does understanding come only when oneceases to compare, and just observes? When your mind isintegrated, you have no time to compare, have you? But themoment you compare, your attention has already moved elsewhere.When you say "This sunset is not as beautiful as that of yesterday",you do not really see the sunset, for your mind has wandered off tothe memory of yesterday.When the mind is capable of not condemning, not comparing,but merely examines the problem, then surely the problem hasundergone a fundamental change; and then the problem ceases.Simple awareness is enough to put an end to the problem.What do we mean by awareness? If you observe your own mindyou will see that it is always comparing, judging, condemning.When we condemn or compare, do we understand? If we condemna child, or compare him with his brother, obviously we do notunderstand him
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