Don’t pretend then you’ll find out what you are — J. Krishnamurti
The sound quality in the beginning is very poor. It will get better, it is only a short recording:
Transcript from Youtube:
Q: Sir, aren’t you making a distinction
when you speak of thoughts in action
versus not using thoughts?
Aren’t you making a distinction between memory of facts,
like your address,
versus memory of patterns, especially patterns of relationship?
K: Sir, that is fairly clear. The gentleman asks,
aren’t you making a difference, isn’t there a difference
between memory of facts,
memory as knowledge,
which is the understanding of facts,
and the freedom from the fact
and going beyond it.
Is that the question, sir?
Q: The lack of thoughts that represent patterns of relationships.
K: I am sorry, I can’t hear.
There is memory that represents fact and relationship.
A: Pattern. Patterns of relationship.
K: Patterns of relationship.
There is memory that represents patterns of relationship.
Do you have patterns in relationship?
This is something new which I have not heard before.
Do you have patterns of relationship?
You behave towards one person in one way,
towards another, another way, and to your boss another way,
to your wife another way, if you have a cook, another way
– is that the pattern of behaviour?
Your analyst in one way, to your doctor another way
– is that it?
Is that it?
What a complicated life you must have.
You must be changing your masks all the time, aren’t you?
When you go to the doctor you put on one mask,
when you meet your wife put on a different mask,
and your boss, and so on – changing, putting on masks.
And you call that patterns of behaviour in relationship?
So you have different facets of relationship.
That means you are never yourself,
whatever that be,
there is always a pretension, a pose.
And that inevitably breeds conflict.
You are different to your wife, different to your boss,
different to the priest if you have one,
obviously you are totally different to your analyst, if you have one.
So, you are always living in contradiction
and therefore conflict.
Now when you see that, when you are really aware of that,
honestly, you know,
not deceive yourself,
when you are actually aware that you are pretending all the time,
putting on different faces all the time,
when you see the falseness of it
then you see the truth that you must be yourself.
Then you begin to enquire what is yourself.
Is not yourself all these patterns?
Are you following this?
Is not yourself how you behave to the doctor,
to the wife, to the child, and so on?
That is yourself.
So, you say: what is myself?
To find that out there must be no pretention.
Don’t pretend to be one thing, say another, do another.
Then you will find out what you are.
You will find out what you are,
which is, all these calculated pretensions.
And when you go beyond all these pretensions,
all these poses, all these imaginations,
contriving remembrances, images,
what are you at the end of it.
Nothing at all, are you, aren’t you?
And we are frightened to be nothing.
You say, well, if I am nothing, I’ll be destroyed by society.
Be destroyed by society. You won’t be destroyed.
You see, sir, when you are really nothing,
which means thought,
which has put together the me,
is no longer there.
Then there is a totally different kind of energy,
which is much more real than the imaginary me
which has been put together by thought.