Enlightened Mystic J krishnamurti : In total silence mind comes upon the eternal

Enlightened Mystic J krishnamurti : In total silence mind comes upon the eternal

I believe this is the last talk. On Wednesday we will have
some dialogues for five days. Why are you all
sitting so quietly? I wonder if you have ever noticed,
our minds are very rarely very quiet… …silent, having no problems, or
having problems putting them aside… …for a while, and having a free
mind, a mind that is not cluttered… …a mind that is not stretching
out, not seeking anything; …but absolutely quiet, silent,
and perhaps observing… …not only what is happening in the
world but also what is happening… …in the inner world, in the
world of one’s own existence… …one’s own attitudes, travails
– just to observe. I wonder if one has ever
done this kind of thing. Or, are we always seeking, searching,
asking, analysing, demanding… …trying to fulfil, trying to follow
somebody, some ideal and so on… …or trying to establish a
good relationship with another? I wonder why there is this constant
struggle and strife and seeking. One goes to India, I don’t know why,
seeking something extraordinary… …that is going to happen when you
go to that country, follow somebody… …who tells you to dance, to sing,
to do whatever you want. (Laughter) And there are those who try to force
you to meditate in a certain fashion… …accept authority, do certain rituals,
shout when you like and so on. Why are we all doing this? What is our everlasting thirst? What is it that we are seeking? If we could go into
that a little bit… …try to find out for ourselves
what it is that we are longing… …searching, seeking, trying to
fulfil, trying to become something. Apart from the religious beliefs
and dogmas and rituals… …which fairly intelligent people
have put all those aside… …and not going to Tibet or to Japan,
or trying to do Zen Buddhism… …you know the whole business
of it, but remaining quietly… …at one’s own home,
or taking a solitary walk… …can one ask why there
is this everlasting thirst? Could we go into that a little? Because we have talked about most
things during the last six talks. We have talked about fear, thinking
together; we have talked about sorrow… …pleasure; and we also talked about
intelligence and love and compassion. As we pointed out,
without intelligence… …which we carefully went into,
there cannot be love, or compassion. They go together. Not the intelligence of books and
cunning contrivance of thought… …nor the intelligence of
a very clever, subtle mind… …but the intelligence that perceives
directly what is not true… …and what is false,
what is dangerous… …and immediately lets it go, such
a quality of mind is intelligent. And if we could go into
that this morning… …not only into what is it that
we are all seeking, longing. And perhaps as we go along find out
for ourselves what is the quality… …of a mind – mind being all
our senses, all our reactions… …all our emotions and the capacity
to think very clearly… …all that is the mind, the
essence of which is thought. And perhaps we could talk over together
what is the nature of meditation… …and if there is anything in life,
in our daily existence… …not only material activities and
material possessions, money, sex… …sensations, but also beyond
all that, if there is something… …really sacred, not put together
by thought, not the images… …that thought has created in various
forms, in various cathedrals… …temples and so on, but actually,
for ourselves, find out… …perhaps through meditation,
being free of all illusion… …and deceit and thinking very
honestly, if there is something… …that is really sacred, which
is the movement of meditation. So first let us enquire,
if we may… …think together, what is it
that we are hungering after? Most people have had various types
and varieties of experiences… …not only sensual experiences
but incidents that have brought… …about various emotional,
sensational and romantic movements… …but also these experiences that
one has had are rather trivial… …and perhaps all experiences
are rather trivial. And when we begin to enquire what it
is that we are all seeking, wanting… …longing, is it a superficial,
mere sensory…or something which… …desire seeks, which must
obviously be rather superficial? And can we, in thinking
over together… …move from the superficiality
to a more deeper, wider enquiry? Right? That is, we are, you and the speaker,
are thinking out together… …if all our longings are merely
superficial, sensory demands, or is… …the longing, the searching, the thirst
for something far beyond all that? You understand my question? How do you enquire into this? When you have put this question,
whether your enquiry… …your longing is merely superficial,
such as wanting more money… …better relationship, trying to
fulfil, trying to become happy… …you know, superficially,
on the surface… …how do you enquire into that? Through analysis? Analysis is still the same movement
of thought, looking back. And analytically thought examining
itself with it accidents… …its experiences, its examination
will still be limited… …because thought is limited.
That is clear. But that is the only instrument we
have, and so we keep on repeating… …using the same instrument,
knowing that it is limited… …and knowing that it cannot solve
the problem, or have the capacity… …to enquire very deeply,
and yet we keep on doing this. Right? We never realise, I think, that
this instrument however blunt… …however used up, cannot solve the
problem and therefore put it aside. We don’t seem to be capable
of doing that – why? Please enquire with me. You understand my question? Thought has created
the technological world. Right? Thought has created all
the divisions in the world. Thought has created not only national
divisions, but religious divisions… …ideological divisions, every form
of division between two people… …however much they may think they
love each other, there is still… …this division, and thought is responsible
for that, which is obvious. Would we accept that? – that thought
in its activity will inevitably… …being limited, being
the result of the past… …must inevitably bring about
a division and therefore limited. Thought can never see the whole. Right? Now can we ask: is such
activity superficial… …or can thought with its limitation
enquire more deeply? You follow what I am saying? We have understood each other?
Can we go on? Please it is not
verbal explanation… …it is not that verbally we
are clear, but rather together… …find out for ourselves what is the
root of this hunger, great desire… …to search, to find, you know
this constant movement out and in. This is obvious, right? Is observation – to observe
– the instrument of thought? You follow? Please go into this
a little bit with me. To observe: does that involve
the movement of thought? You may observe, then conclude,
conceive, create through that observation. The creation… …the activity through that observation
is the movement of thought. That is what we generally do. I see that colour, one sees that colour,
there is the observation of it… …then like and dislike, prejudices,
all those are the movement of thought. Right? Can one observe without any
of the movement of thought? Does that require a
kind of discipline? You understand? Discipline, the root of it,
is to learn. To learn, not to conform,
not to imitate… …not to make the mind dull,
routine – all that, but to learn. Now can one learn that the
activity of observation… …without the thought creating
the image out of that observation… …and acting according
to that image. Right?
Can one merely observe? Which is to learn, to observe
and to learn or to be aware… …of the movement of thought
interfering with that observation? To learn about it. Which is actual discipline
– to learn. I wonder if you have got this. Are we following each other? Are we doing it as we are talking,
or you are going to think it over? Please we are all doing it together,
thinking it out together. So we are saying: when there is
observation into say, our longing… …our thirst for something, can
you observe without any motive… …motive being the past, which
may be the desire, the conclusion… …of thought – without the past
interfering with the actual observation? Can you do that? That is to learn. This whole movement: the observation,
the interference of thought… …what the result and the effect of
all this movement is, just to observe. One wants to learn. Learning is the accumulation
of knowledge, generally. Right? School, college, university… …or learning about relationship
and so on, learning. Having accumulated
knowledge then act. Right? The purpose of learning is
to accumulate knowledge… …and from that act skilfully,
or unskilfully, it depends. Or you act and then learn, which is
from action accumulate knowledge. You have understood? You are following all this? So our action is always based
on the accumulation of knowledge. Right? Acting and learning from acting,
and accumulating. Accumulating knowledge
and acting. Right? So our actions are always
based upon the past… …or the past projecting the future,
and acting according to the future. It is the same movement, modified
but it is still the same movement. Right? I wonder if you are
following all this. You are doing it sirs? Hot! We are pointing out something
entirely different. You understand? Accumulating knowledge
and then acting. Accumulating knowledge
and projecting… …from that knowledge the future
and acting from the future. So our actions are invariably the
result of the past or the future… …that is, action based on time
– yesterday, today and tomorrow. Yesterday meeting the present… …which is today, modifying
itself and proceeding. Right? Our action is based on that. So our actions are always
incomplete, obviously. Because in that
there are regrets… …a sense of frustration, they
are never complete, obviously. Right? Now we are pointing out something
else, totally different thing… …which is, an observation in which
the past and the future doesn’t exist. Just to observe. As one observes if he is a good
scientist through a microscope… …observing what
is actually going on. Right? When he observes what
is actually going on… …the thing which he is observing undergoes
a change, undergoes a movement. Right?
Please listen to this! Can one observe the longing, the
seeking, the urge, the intense energy… …that is demanding, just to observe
that without the movement of the past? You have got it? Are you following all this? It is not terribly intellectual,
please. It is merely logical, merely reasonable,
and therefore rather sane. Sane, which means healthy. So can one do that? To observe our longing, what it is we
want out of life, what it is we are… …seeking, hunting – most of us are,
otherwise you all wouldn’t be here. That is – please go into it a little
more – you read books, philosophy… …psychology, doctorate in this and
that, or so-called religious books. In those they are always pointing
out that there is something beyond… …parapsychology
– you understand? …more, something more and more,
deeper and deeper and deeper. And having read those one says,
‘Perhaps there is, I am going after that’. And then one gets caught by
the priests, by the gurus… …by the latest fashion and so on,
till you think you have found… …something which is satisfying
– right? – which gives you… You say ‘I am perfectly happy,
I don’t have to seek any more’. Which may perhaps
be an illusion. And most people like
to live in illusions. And all your search and your demands,
your hunger has not solved… …or brought about a good society
– you understand? – a good society… …a society that is based on peace,
there is no violence, there is no… …each one trying to fulfil his own
ambitions, all the rest of the violence. The purpose of our enquiry into all
this is to bring about a good society… …in which we human beings
can live happily without fear… …without conflict, without
all this striving, struggling… …all the brutality and all the rest
of it, because that’s the intention… …of enquiry, because a society is
built out of the relationship of people. If our relationship is not correct,
precise, actual, then we create a… …society which is what it is now, which
is what is happening in the world. Right? So our enquiry into this: which is,
why human beings separately… …you are seeking something,
another is seeking something… …totally different, each one
is asking something different. Right? And therefore there is always
this self-centred movement. And the society which we have created
is based on these self-centred… …problems, self-centred ambitions,
fulfilment and self-centred… …discipline which says, ‘I must’,
which brings about violence. We are enquiring into all that, which
we have, and also we are enquiring… …into a mind – your mind
– mind – you understand? When we use the word ‘mind’, it is
not your mind, or my mind – mind. Because your mind is like the mind
of thousands and millions of people. Right? Striving, struggling, demanding,
following, accepting… …obeying, idealising, belonging
to some religion, sorrow… …pain, anxiety, your mind is that
and the other minds are like that. Right? So your mind is not yours. It is the mind. I don’t know if you see this. You may not see this because your
vanity, your sense of individual… …importance may prevent this
observation, which is actual. Right? I wonder if you see this. That is why, until we
really understand this… …that we human beings are
so similar psychologically… …we human beings right throughout
the world are so unhappy. They all pray, but prayer
doesn’t answer this problem. They are still unhappy,
still striving, still despairing. This is the common mind. And so when we are enquiring… …we are enquiring into the
human being, not me and you. We are human beings.
I wonder if you see all this. And in enquiring into that, can
one observe the outward world… …the divisions and all
the rest of it, the terror… …the danger, the politicians
with their criminalities… …can we observe all that, just
to observe, not draw a conclusion? If we observe what is happening out
there, and equally observe what is… …happening inwardly, then our actions
are not your action and my action. I don’t know if
you follow all this. Because we are then acting together
– do you understand? …because we have observed
the same thing together. Now we are asking what
it is that we are seeking? You understand? If you ask yourself what is it
you are seeking, is it money… …is it security, is it to be free
from fear so that you can have… …everlasting pleasure, is it that
you are seeking to be free from the… …burden of sorrow? – not only your
burden, but the world’s burden of sorrow. Or are you seeking
– apart from all the religious nonsense… …or are you seeking something
which is timeless… …something that thought
has not touched at all? You understand? Something essentially original, something
that is absolutely incorruptible? So find out for yourself… …as a human being, like the rest of
the other human beings in the world… …what is it one is longing,
seeking, hungering after. If one is wanting experience because
one has had sensory experiences… …sexual experiences, the experiences
of various kinds, and one has said… …’That is enough, I have had all
those but I want some other kind’ …you follow?
Some more. Is that what you are seeking? Some experience which will
give you great delight… …great understanding, an
illumination, a transformation. How will you find out? First of all to find out one
must be free of all illusion. Right? Which means terrible honesty so that
your mind doesn’t deceive itself. Right? Not to deceive itself one must
understand the whole nature of desire. Right? Because it is desire
that creates illusion… …through desire one wants fulfilment,
one hopes for something more. So unless you comprehend
the whole nature… …and the structure of desire it
will inevitably create illusion. And we went into the
question of desire. So can your mind, having
understood the activity of desire… …know its relative value and
therefore be free to observe? Which means you observe
without any kind of illusion. Nationalism is an illusion. Right? Obviously. That is very easy. The illusions that thought
has created – right? …is one aware
of the illusions? Oh, come on sirs. And when the mind is
free of illusions… …and so being absolutely without
any hypocrisy, being clear, honest… …then we can begin to enquire:
enquire into something, asking whether… …there is a timeless existence –
you understand? – a timeless truth. That is, this is where
meditation comes into being. Right? You are following all this? Have any of you done meditation? Probably not,
or probably have… …transcendental meditation,
Tibetan meditation… …the Hindu meditation, the Buddhist
meditation, the Zen meditation. Probably you have played with
all those – seriously or flippantly. All those, as far as
one can understand… …and the speaker has discussed
this question with all the scholars… …of all the various circuses,
and their whole concept is… …that thought must be controlled,
that one must have discipline… …one must subjugate one’s own feeling
to something other than ‘what is’… …through awareness,
through control… …through constant alertness
– you know all this, don’t you? And repeat certain mantras, slogans:
you can repeat ‘amen’ or ‘Coca-Cola’… …or what you like (laughter)
– no, don’t laugh, they are all similar. So what we are saying is: meditation
has been accepted to be all this. Now if you want to find
out what is meditation… …not just accept
what somebody says… …if you want to find out, certain
obvious things are necessary. There must be no authority,
because then you depend on that. Right?
Obviously. Therefore you are struggling,
you are imitating, conforming. And one must understand
the nature of control. Who is the controller?
You understand? You understand this? I wonder if you
understand all this. No? Are you interested in all this? Because it is your life,
not my life. This is your everyday life we are
talking about – what is involved in it… …whether one can be free of all
this chaos, confusion and misery. And this is the enquiry, you are
enquiring, not me enquiring and you… …accepting; we are together enquiring,
we are together taking the journey. So first, as we said,
no authority… …which means cease
to be second-hand. You understand? We are all second-hand people,
because second-hand being tradition. We never say, ‘Look, I have
put away all that, let me look.’ The next question is, control:
from childhood we are trained… …educated to control, to suppress,
or the other extreme… …which is what is happening now
– do what you like, do your thing! Which is the opposite
of the other. So one must understand the
whole movement of control. Is there a way of living
– please listen to this… …is there a way of living
without any form of control? Which doesn’t mean
doing what you like… …either permissiveness
or the other, indulgence. Is there a way of living – please
enquire into this, perhaps this is… …something new to you – in which
there is not a shadow of control? So to find that out one has
to ask: who is the controller? Right? We are enquiring into
what is meditation… …because perhaps if one can
understand the nature of meditation… …not the meaning of the word, the
meaning of the word is very simple… …to ponder, to think over,
to enquire and so on, so on… …but apart from the word,
to find out what is meditation. It may, in this enquiry,
resolve, bring about a life… …which is extraordinarily sane,
extraordinarily rational… …and may be able to find out something
that is nameless, timeless. We are leading to that. So who is the controller who says,
‘I must control my feelings,’… …or ‘I must allow my feelings
to flow’ and so on… …who is that entity that says,
‘I must control’? You understand?
Control and the controlled. The controller and the
thing to be controlled. So there is a division. Who is this controller? Is it not still the
movement of thought? Thought has said – please
follow this – thought has said… …’I have experienced this,
I have learned this’… …all the rest of it, which is the past,
so the past is the controller. Right? And that which is happening now has
to be controlled by the controller. Right?
You understand? Are you following all this? Or you are just going to sleep?
(Laughter) Questioner: Following.
Krishnamurti: Actually doing it sir. I am not talking for my benefit.
Right? I have talked for 52 years
– ‘basta’ for me. I am not interested in talking. But I am interested to find out if you
can also discover the same thing… …so that your own life will be
totally different, transformed… …so that you have
no problems… …no complexities, no strife,
longings, all the rest of it. That is the reason the speaker is
talking, not for his own gratification… …not for his own enjoyment or for
his own fulfilment – all that nonsense. So the controller is
the result of thought… …thought based upon knowledge,
which is the past. And that thought says, ‘I must control
that which is happening now’ – right? The actual. The actual is being, say for example,
envy or jealousy, which you all know. And thought says,
‘I must control.’ ‘I must analyse.
I must suppress it, or fulfil it’. So there is a division – right?
– the division created by thought. Are you following?
So in this there is deception. Right? The deception lies in the
idea that the controller… …is different from that
which is to be controlled. Both are created by thought. Right? So the controller
is the controlled. I wonder if you see this. Right? So if you really
understand this… …go into this very seriously
for yourself, you will see that… …the controller is unnecessary,
only observation is necessary. You understand? When you observe, there is no controller
or the controlled, just observing. Observing your envy,
say for example, envy… …observe it, without naming it,
without denying it or accepting it… …just to see, the sensation,
this reaction, which arises… …which has been called envy,
and to look at it without the word. You are following all this? Then when there is no word… …because the word represents the
past – you are following all this? …and when you use the word
‘envy’ it strengthens the past. Right? So there is a possibility of living
without any sense of control. I am saying this not as
a theory but actually. The speaker says
what he has done… …not what he invents, that there
is a life without any sense of… …control and therefore no sense
of conflict, no sense of division. That can only come into being when
there is only pure observation. Got it?
Do it and you will see. Do it!
Test it out. When there is no conflict whatsoever
what takes place in the mind? You understand? Conflict implies movement. Right? Movement is time. Right? Time being from here to there,
both physically and psychologically. That is, the movement from
the centre to another centre… …or the movement from the
periphery to another – you follow? There is this constant
movement in all of us. Now if you observe this
movement very carefully… …and as you observe what
takes place in the mind? You are following all this? First, you have understood, no
authority, the nature of thought… …thought being limited, and knowledge
which is stored up in the brain… …as memory, and that memory
acting as thought in action. So knowledge is always
part of ignorance. Right?
We went into that. So what takes place in the mind? You understand? The mind as we have gone into
it is not only the capacity… …to think clearly, objectively,
impersonally, and the things that… …thought has created, technologically,
all the rest of it in the world… …and thought has also created
all the inward problems. Right? When one observes all this,
the mind has the capacity… …to act not from thought
but from pure observation. Do you get this? I wonder if you
understand all this! Please sirs, all this is logical,
is nothing sectarian… …nothing, Eastern philosophy
– none of that. Though the speaker is born in
that country called India… …he is not an Indian. He has got a passport,
that is all. So he is not
involved in exotic… …romantic nonsense,
or some strange philosophy. We are only examining what
is actually taking place. And to observe what is actually
taking place one must look… …without the response
of the past shaping it. From that pure observation
there is action. That is intelligence. And that is also the extraordinary
thing called love and compassion. So the mind has this quality
of intelligence and naturally… …with that intelligence
goes compassion, love. Love is not mere sex,
for god’s sake, brush all that… Love is something other than mere
sensation, totally unrelated… …to our demands and fulfilments
and all the rest of it. So the mind now has this
quality, this stability. It is like a rock in
the midst of a stream… …in the midst of a river,
immovable. Everything…
You follow? So such a mind, because it has
understood relationship with each other… …we went into that
– relationship is not based on image… …you understand? – you have an image
about me and I have an image… …about her, and our relationship
is that, from image to image. You know all this, don’t you? And therefore there is
no actual relationship. There may be the relationship
of touch, of the senses… …but that is not actual deep,
profound relationship with another. If there is not that profound
relationship there is conflict… …and out of that conflict
we create this society… …which is utterly immoral,
violent, murderous. So the mind now has this
quality of great stability. And that which is
stable is silent. Right? Are you following all this? Have you gone into this?
You understand? To be absolutely clear, to have clarity
which can then examine any problem. That clarity is stability. You understand? It is only the mind that is
confused, contradictory… …broken-up that is unstable, neurotic,
seeking, striving, struggling. So we come to a point where
the mind is totally clear… …and therefore
completely immovable. You understand? Immovable not in the sense of a
mountain, but immovable in the sense… …that it is so completely…
has no problem, no – you follow? …all that, therefore it is extraordinarily
stable and therefore pliable. Right? Now: such a mind is quiet. And you need to have a mind
that is absolutely silent… …absolutely, not relatively
– there is the silence when you go… …of an evening in the woods,
there is great silence… …all the birds have gone to bed,
the wind, the whisper of the leaves… …has ended, there is great stillness,
there is the outward stillness. And people observe that
stillness and say… …’I must have that stillness’, and
therefore depend on the stillness… …of being alone – you understand?
– being in solitude. That is not stillness. And there is the stillness
created by thought. Which is, thought says,
‘I must be still, I must be quiet… …I mustn’t chatter,’ and gradually
it produces a stillness. But that is not it, because it is the
result of thought operating on noise. Right? So we are talking of a stillness
which is not dependent on anything. And it is only that quality of
stillness, that absolute silence… …of the mind that can see that which
is eternal, timeless, nameless. This is meditation. Right? Right sirs. Finished.


  1. Listn very carefully replay this a few times if you hv too ( i did ) he is saying somthng so profound and very imprtnt.. Observation without the movement of thought to see everything in its own pristine simplicity.. without names attached 

  2. I wholeheartedly believe "K" was generations ahead of his time in his understanding of human behavior and what makes us tick. Among the many questions I am left with after repeatedly listening to innumerous hours of his many videos over the years, the one that puzzles me the most is: If there was an actual transformation in the global society and every human being acquired his understanding and vision, what would happen to procreation? What would be the spark to make people copulate, given there would be no desire, no lust, no longing to perpetuate oneself, no animal urge to maintain the species alive, etc.. Could it be that such generation would be the last generation of mankind? Any thoughts would be highly appreciated. Thank you.

  3. Amazing man. Bless you jiddu. Thought is the cause of our illusionary experiences.outwardly and inwardly.without thought movement and attachment to the thoughts, the thoughts cannot generate problems or named experiences. thought itself is a illusionary thing and is the cause of wanting more more……. Observation without thought is timeless freedom from longing,time,desire,wanting,suffering,problems ect……. In the absolute moment free from past or future limited thinking. Peace and love to you jiddu and to all 🙂

  4. Dialogues between Jiddu Krishnamurti & Dr David Bohm are profoundly informative for the whole of mankind. 👌
    Is anyone aware of a movement based on their understanding of the mechanics of the brain ?

  5. Observe the world without observer. Observer is only thinker.from knowledge, experiences, and memories. Our ego and corrupted,violent mind prevent us all to act accordingly.

  6. First impressions are flawed as they are colored or rather "filtered" based on your concepts, notions and memory (collectively, you can term these as movement of thought). It would take enormous training for anyone to develop an attitude where each time you look at something – an object, a person etc. – it's as if you are looking at it for the very first time (without memory of what that object meant to you in the past). This is why this path or method would seem impossible to most people.. it will take a lot of work to first remove all the clutter and then free up your mind to really "observe" things as they are, without being "filtered". First, you have to grasp what this is about.. second, you have to adopt methods or techniques (yoga, tai chi or meditation) to clear your mind of existing notions / concepts.. third, you have to practice this 24 7 if you want to really "see" a change. It's a tall order, no doubt.

  7. K,"..You may observe, then conclude, conceive, create through that observation. The creation, the activity through that observation is the movement of thought. That is what we generally do….Can one observe without any of the movement of thought?…" Learn, doubt, inspect, implore, implode and explode into pathless land. Only in lights of solitude can we realize the brilliance of humanity, indivisible, moving, presently. Thanks K and friends.

  8. Observing the observer without the intervention of thought is meditation, absorbed in one Self. The question is is it practicable. Many have said YES. Find the root of any thought, it is revealed. Simple, it seems. Each one has to to do this experiment and experience. No amount of watching video helps unless deeply internalized! Thanks for reading.

  9. How do we know that a total silence mind comes comes upon the eternal? The very second one supposedly recognizes what eternal is, it immediately ceases to be eternal. Because according to k anything that can be recognized falls into the domain of the known, and the known in turn falls into the time-paradigm and the time in turn falls into the thought and the thought, not being timeless in itself, CANNOT BE eternal. Therefore what you have recognized as eternal is the figment of imagination which is a faculty of the mind itself and has nothing to do with the so called eternal. It totally refutes its own premise. I am simply observing the subject matter without bias.

  10. I enjoyed this talk but I feel I am misunderstanding K. If he, as he alluded to, has a life that is psychologically free from conflict then how can it be that he appears exasperated at the audience? By that I mean he urges them, almost in despair, to try this for themselves, which is surely a conflict between reality (them appearing not to) and his thought (that they should). If psychological conflict is a clash between an ideal and reality (I would say it was?) then this is surely it? Having watched many a K talk and given his experience I'm sure I'm missing something but if anyone could help me understand it'd be very much appreciated. Thanks.

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