For a moment lets conjure up a scenario where the whole world has come to an end and a new world has energed wherein human beings exists as they did before on the planet earth but there is a total amnesia about the past. Therefore there is no memory left of the past. Not even the residual vestiges. Here you are on a ground where there are no Christians with no memeory of Jesus Christ. Nor there are any Hindus with the image of krishna and concept of soul . Similarly for the rest of the belief system s.This is a world where there is no division based on religion amongst its inhabitants. There are neither believers nor non believers because the question of belief itself is non existent. Remeber what we said in the begining ,its a new world with no residual memory of the past. Then how would have one described existence? Here is a quote from J. Krishnamurti which would most aptly fit the bill. Remeber this description would have evolved without any J. Krishnamurti around there in that new world;
"…is there an area in the human brain, or in the very nature and structure of a human being, not merely in the outer world of his activities but inwardly, deep in the vast quiet recesses of his own brain, something that is not the outcome of memory, not the movement of a continuity?"… "There is most certainly, definitely, an area where the past doesn’t cast a shadow, where time, the past or the future or the present has no meaning."… "You can’t ascend through knowledge; there must be an end to knowledge for the new to be. New is a word for something which has never been before. And that area cannot be understood or grasped by words or symbols; it is beyond all remembrances."
Lets what he has to further say .....
There can be no thought if there is total amnesia. Right? But fortunately, or unfortunately we are not in a state of amnesia. And one wants to find out what thought is, what place it has in life. You understand? So one begins to examine thinking. So what is thinking? Thinking takes place as a reaction to memory. Obviously. Memory responds to a challenge, to a question, to an action, or responds in relationship to something, or to an idea, to a person. Right? You see all this in life.
So what is thinking, what is thought, how does thought exist in the human mind? So one asks then, what is memory? You understand? What is memory? Memory is you have trodden on some insect that has bitten you. That memory, that pain is registered and stored in the brain, that pain, which becomes a memory, it is not actual pain. That pain is over but the memory remains. So next time you are careful. So there is experience as pain, which has become knowledge, and that knowledge, experience is memory, that memory responds as thought. Right? That memory is thought. And knowledge, however wide, however deep, however extensive, must always be limited. Right? There is no complete knowledge. I don't know if you are following all this.So thought is always partial, limited, divisive because in itself it isn't complete, in itself it can never be complete; it can think about completeness. You understand? It can think about totality, whole, but it's not, thought itself is not whole. So whatever it creates philosophically, religiously, it is still partial, limited, fragmentary, because knowledge is part of ignorance. You understand, sir? I don't know if you understand this. As knowledge can never be complete it must always go hand in hand with ignorance. Right? That's logical, rational.
And if one understands the nature of thought, and understands what concentration is, then thought cannot attend because attention is giving all energy - you understand? - without any restraint. I wonder if you understand this. If you are listening now, I hope you are, if you are listening and attending, what takes place? There is no 'you' attending. Right? There is no centre that says, 'I must attend'. You are attending because it is your life, your interest. If you are not interested, lying down in the sun, saying, well I'll listen partly, that's a different matter. But if you are serious and giving attention you will soon find out all your problems, all that is gone - at least for the moment.So to resolve problems is to attend. I wonder if you have got it. You understand this? It's not a trick! (Laughs)Source - Jiddu Krishnamurti Fourth Public Question & Answer Meeting in OjaiFrom
Sunday, March 20, 2011
Saturday, March 19, 2011
Comparison ,Competetion and Attention
Questioner: Is there no difference between aggression and competition? They look different to me right now.
Jiddu Krishnamurti: Madame, please, I'll go into it, don't bother about that. Either you write the questions, I'll answer them, or let me talk a little about this.
You can see what aggression does. Right? You are aggressive, I am aggressive for the same job, the same this, that, the other. And so we are fighting each other all along the way - right? - both psychologically and physically. And we carry on. That's part of our pattern, part of our social education, and to break that pattern we say we must exercise our will. Right? Which is another aggression. I don't know if you follow this. Right? Right? Are you following this, sir? When I exercise my will, will is another form of 'I must'. You understand. That's another form of aggression.
So can you have an insight into aggression? You have understood my question, or is it too difficult? You understand my question sir? That is, I am aggressive - thank god I am not, I have never been, I don't want to be (laughs) - suppose I am aggressive and that's the pattern from childhood, that is the education, the mother, the father, and the society, the boys around me, are all aggressive, and I see, and I like that, it gives me pleasure. And I accept it and I also become aggressive. Right? Then as I grow up somebody shows me the nature of aggression, what it does in society, how competition is destroying human beings. It is not only the speaker is saying this, scientists are beginning to say this - so perhaps you will accept the scientists. So you explain it very carefully, all the reason, the cause, and the destructive nature of competition, which is to compare, always comparing. You understand?
Now a mind that doesn't compare at all - you understand? - is a totally different kind of mind. It has got much more vitality. So one explains all this, and yet we go on being aggressive, competitive, comparing ourselves with somebody, always something much greater, not with the poorer, with always something greater. So there is this pattern established, this cadre, this framework, and in which the mind is caught. And listening to it you say, 'I must get out of it, I must do something about it', which is what? Another form of aggression. You understand? I wonder if you see that. So can you, can we have an insight into aggression? You follow? Not explanations, not the remembrance of all the implications of it and so on and so on, which is constant examination, then coming to a conclusion, and acting according to that conclusion. That's not insight. Whereas if you have immediate insight into it - you understand? - then you have broken the whole pattern of aggression.
That is, sir, we compare - don't we? - both physically - you have long... I wish I could look as nice as you look, or psychologically, there is constant comparison. Which means what? I don't know if you have gone into this. To compare oneself with somebody else, greater, more intelligent, bright, and so on, is to what? Deny what you are and change what you are. I wonder if you understand this. Am I making this clear? Look, I compare myself with you and I say you are awfully clever, all that, and in that comparison I say, by Jove, I realise I am very dull. Right? You are following this? But if I have no comparison, am I dull? I begin then to discover the things 'as is'. I wonder if you see.
So what we shall do with the way we are living? Sorry to bring it home. What shall we do? You will attend meetings, other forms of other kinds of meetings, discussions, philosophers explaining their philosophy, the latest psychologist, non-Freudian, non-this, and non-that, but the latest, he will explain to you. You understand? We are doing this all the time, moving from one thing to another, and that's called an open mind. But we never say look, this is so, I am like this, let me find out why am I like this. Why I have wounds, psychological bruises - you understand? - why. Why do I live with them? I don't know if you are following all this. But reading somebody like, books of... books, attending Krishnamurti's talks, and then quoting back, it is so... I know all this by heart! (Laughter) I have been at this for sixty years and more, so you don't have to quote to me. But if you don't quote, and find out for yourself - you understand, sir? - there is greater energy, more fun, more alive, you become much more alive.
This is a good question because it affects us. That is, what is attention, what is the relationship of thought to attention, is there in attention freedom? Right? Is this a question that affects us? That is, we know what concentration is. Right? Most of us do from childhood we are trained to concentrate, and the implications of that concentration is narrowing down all energy to a particular point, and holding to that point. Right? A boy in a school is looking out of the window, looking at all the birds and the trees and the movement of the leaves, or the squirrel climbing up the tree, and the educator says, 'Look, you are not paying attention, concentrate on the book.' Right? 'Listen to what I am saying', and so on and so on. Which is what? Go into it, sir. Which is what? You are making concentration far more important than attention. That is, if the boy is looking out of the window watching that squirrel, I would help him to watch - if I am the educator - I would help him to watch that squirrel completely. You follow? Watch it. Watch the movement of the tail, the mouth, the nozzle, how its claws are, everything, watch it. Then if he learns to watch that attentively he will pay attention to the beastly book! (Laughter) You follow what I am saying? So there is no contradiction.
So attention is a state of mind in which there is no contradiction. Right? There is no entity, or a centre, or a point, which says, I must attend. In that state there is no wastage of energy. Whereas in concentration there is always the controlling process going on: I want to concentrate on that page but thought wanders off, and then you pull it back, the constant battle going on. Whereas in attention, if you go into it, it is very simple really. When somebody says, 'I love you', and he means it, you are attending, you don't say, do you love me because I look nice, or I have money, or sexual, or this or that - you follow what I am saying? So attention is something totally different from concentrationp
And this attention, the questioner asks, what is the relationship of this attention to thought? Right? None, obviously. I don't know if you follow this. Concentration has a relationship to thought because thought directs: I must learn, I must concentrate in order to control myself. Right? Thought then gives a direction from one point to another point. Whereas in attention thought has no place - you attend.
And is there a gap between attention and thought. Good lord. Sir, as we explained the other day, if you once understand, if one once has a grasp of the whole movement of thought you wouldn't put this question. You understand sir? I am not... I'll answer it, but first one has to, understand what thought is. You understand? Not somebody tell you what thought is. But to see what thought is, how it comes into being. And if you will go with me, I will do it again, we will go into it.
There can be no thought if there is total amnesia. Right? But fortunately, or unfortunately we are not in a state of amnesia. And one wants to find out what thought is, what place it has in life. You understand? So one begins to examine thinking. So what is thinking? Thinking takes place as a reaction to memory. Obviously. Memory responds to a challenge, to a question, to an action, or responds in relationship to something, or to an idea, to a person. Right? You see all this in life. So what is thinking, what is thought, how does thought exist in the human mind? So one asks then, what is memory? You understand? What is memory? Memory is you have trodden on some insect that has bitten you. That memory, that pain is registered and stored in the brain, that pain, which becomes a memory, it is not actual pain. That pain is over but the memory remains. So next time you are careful. So there is experience as p
ain, which has become knowledge, and that knowledge, experience is memory, that memory responds as thought. Right? That memory is thought. And knowledge, however wide, however deep, however extensive, must always be limited. Right? There is no complete knowledge. I don't know if you are following all this.
So thought is always partial, limited, divisive because in itself it isn't complete, in itself it can never be complete; it can think about completeness. You understand? It can think about totality, whole, but it's not, thought itself is not whole. So whatever it creates philosophically, religiously, it is still partial, limited, fragmentary, because knowledge is part of ignorance. You understand, sir? I don't know if you understand this. As knowledge can never be complete it must always go hand in hand with ignorance. Right? That's logical, rational. And if one understands the nature of thought, and understands what concentration is, then thought cannot attend because attention is giving all energy - you understand? - without any restraint. I wonder if you understand this. If you are listening now, I hope you are, if you are listening and attending, what takes place? There is no 'you' attending. Right? There is no centre that says, 'I must attend'. You are attending because it is your life, your interest. If you are not interested, lying down in the sun, saying, well I'll listen partly, that's a different matter. But if you are serious and giving attention you will soon find out all your problems, all that is gone - at least for the moment.
So to resolve problems is to attend. I wonder if you have got it. You understand this? It's not a trick! (Laughs)
Source - Jiddu Krishnamurti Fourth Public Question & Answer Meeting in Ojai
From krishnamurtidiscourses.blogspot.com
Jiddu Krishnamurti: Madame, please, I'll go into it, don't bother about that. Either you write the questions, I'll answer them, or let me talk a little about this.
You can see what aggression does. Right? You are aggressive, I am aggressive for the same job, the same this, that, the other. And so we are fighting each other all along the way - right? - both psychologically and physically. And we carry on. That's part of our pattern, part of our social education, and to break that pattern we say we must exercise our will. Right? Which is another aggression. I don't know if you follow this. Right? Right? Are you following this, sir? When I exercise my will, will is another form of 'I must'. You understand. That's another form of aggression.
So can you have an insight into aggression? You have understood my question, or is it too difficult? You understand my question sir? That is, I am aggressive - thank god I am not, I have never been, I don't want to be (laughs) - suppose I am aggressive and that's the pattern from childhood, that is the education, the mother, the father, and the society, the boys around me, are all aggressive, and I see, and I like that, it gives me pleasure. And I accept it and I also become aggressive. Right? Then as I grow up somebody shows me the nature of aggression, what it does in society, how competition is destroying human beings. It is not only the speaker is saying this, scientists are beginning to say this - so perhaps you will accept the scientists. So you explain it very carefully, all the reason, the cause, and the destructive nature of competition, which is to compare, always comparing. You understand?
Now a mind that doesn't compare at all - you understand? - is a totally different kind of mind. It has got much more vitality. So one explains all this, and yet we go on being aggressive, competitive, comparing ourselves with somebody, always something much greater, not with the poorer, with always something greater. So there is this pattern established, this cadre, this framework, and in which the mind is caught. And listening to it you say, 'I must get out of it, I must do something about it', which is what? Another form of aggression. You understand? I wonder if you see that. So can you, can we have an insight into aggression? You follow? Not explanations, not the remembrance of all the implications of it and so on and so on, which is constant examination, then coming to a conclusion, and acting according to that conclusion. That's not insight. Whereas if you have immediate insight into it - you understand? - then you have broken the whole pattern of aggression.
That is, sir, we compare - don't we? - both physically - you have long... I wish I could look as nice as you look, or psychologically, there is constant comparison. Which means what? I don't know if you have gone into this. To compare oneself with somebody else, greater, more intelligent, bright, and so on, is to what? Deny what you are and change what you are. I wonder if you understand this. Am I making this clear? Look, I compare myself with you and I say you are awfully clever, all that, and in that comparison I say, by Jove, I realise I am very dull. Right? You are following this? But if I have no comparison, am I dull? I begin then to discover the things 'as is'. I wonder if you see.
So what we shall do with the way we are living? Sorry to bring it home. What shall we do? You will attend meetings, other forms of other kinds of meetings, discussions, philosophers explaining their philosophy, the latest psychologist, non-Freudian, non-this, and non-that, but the latest, he will explain to you. You understand? We are doing this all the time, moving from one thing to another, and that's called an open mind. But we never say look, this is so, I am like this, let me find out why am I like this. Why I have wounds, psychological bruises - you understand? - why. Why do I live with them? I don't know if you are following all this. But reading somebody like, books of... books, attending Krishnamurti's talks, and then quoting back, it is so... I know all this by heart! (Laughter) I have been at this for sixty years and more, so you don't have to quote to me. But if you don't quote, and find out for yourself - you understand, sir? - there is greater energy, more fun, more alive, you become much more alive.
This is a good question because it affects us. That is, what is attention, what is the relationship of thought to attention, is there in attention freedom? Right? Is this a question that affects us? That is, we know what concentration is. Right? Most of us do from childhood we are trained to concentrate, and the implications of that concentration is narrowing down all energy to a particular point, and holding to that point. Right? A boy in a school is looking out of the window, looking at all the birds and the trees and the movement of the leaves, or the squirrel climbing up the tree, and the educator says, 'Look, you are not paying attention, concentrate on the book.' Right? 'Listen to what I am saying', and so on and so on. Which is what? Go into it, sir. Which is what? You are making concentration far more important than attention. That is, if the boy is looking out of the window watching that squirrel, I would help him to watch - if I am the educator - I would help him to watch that squirrel completely. You follow? Watch it. Watch the movement of the tail, the mouth, the nozzle, how its claws are, everything, watch it. Then if he learns to watch that attentively he will pay attention to the beastly book! (Laughter) You follow what I am saying? So there is no contradiction.
So attention is a state of mind in which there is no contradiction. Right? There is no entity, or a centre, or a point, which says, I must attend. In that state there is no wastage of energy. Whereas in concentration there is always the controlling process going on: I want to concentrate on that page but thought wanders off, and then you pull it back, the constant battle going on. Whereas in attention, if you go into it, it is very simple really. When somebody says, 'I love you', and he means it, you are attending, you don't say, do you love me because I look nice, or I have money, or sexual, or this or that - you follow what I am saying? So attention is something totally different from concentrationp
And this attention, the questioner asks, what is the relationship of this attention to thought? Right? None, obviously. I don't know if you follow this. Concentration has a relationship to thought because thought directs: I must learn, I must concentrate in order to control myself. Right? Thought then gives a direction from one point to another point. Whereas in attention thought has no place - you attend.
And is there a gap between attention and thought. Good lord. Sir, as we explained the other day, if you once understand, if one once has a grasp of the whole movement of thought you wouldn't put this question. You understand sir? I am not... I'll answer it, but first one has to, understand what thought is. You understand? Not somebody tell you what thought is. But to see what thought is, how it comes into being. And if you will go with me, I will do it again, we will go into it.
There can be no thought if there is total amnesia. Right? But fortunately, or unfortunately we are not in a state of amnesia. And one wants to find out what thought is, what place it has in life. You understand? So one begins to examine thinking. So what is thinking? Thinking takes place as a reaction to memory. Obviously. Memory responds to a challenge, to a question, to an action, or responds in relationship to something, or to an idea, to a person. Right? You see all this in life. So what is thinking, what is thought, how does thought exist in the human mind? So one asks then, what is memory? You understand? What is memory? Memory is you have trodden on some insect that has bitten you. That memory, that pain is registered and stored in the brain, that pain, which becomes a memory, it is not actual pain. That pain is over but the memory remains. So next time you are careful. So there is experience as p
ain, which has become knowledge, and that knowledge, experience is memory, that memory responds as thought. Right? That memory is thought. And knowledge, however wide, however deep, however extensive, must always be limited. Right? There is no complete knowledge. I don't know if you are following all this.
So thought is always partial, limited, divisive because in itself it isn't complete, in itself it can never be complete; it can think about completeness. You understand? It can think about totality, whole, but it's not, thought itself is not whole. So whatever it creates philosophically, religiously, it is still partial, limited, fragmentary, because knowledge is part of ignorance. You understand, sir? I don't know if you understand this. As knowledge can never be complete it must always go hand in hand with ignorance. Right? That's logical, rational. And if one understands the nature of thought, and understands what concentration is, then thought cannot attend because attention is giving all energy - you understand? - without any restraint. I wonder if you understand this. If you are listening now, I hope you are, if you are listening and attending, what takes place? There is no 'you' attending. Right? There is no centre that says, 'I must attend'. You are attending because it is your life, your interest. If you are not interested, lying down in the sun, saying, well I'll listen partly, that's a different matter. But if you are serious and giving attention you will soon find out all your problems, all that is gone - at least for the moment.
So to resolve problems is to attend. I wonder if you have got it. You understand this? It's not a trick! (Laughs)
Source - Jiddu Krishnamurti Fourth Public Question & Answer Meeting in Ojai
From krishnamurtidiscourses.blogspot.com
Friday, March 18, 2011
Virtuality Reality- A play station Game on Real Freedom- III
We saw in the previous two blogs the limitations of human beings in exercising free will. We saw the deception of choice as an illusion that man is free.Basically real freedom means no choice and the moment there is a choice there is human bondage. We also saw that choiceless awareness cannot be cultivated as the moment there is a conscious attempt it has decided to choose. The art lies in watching intensely or deep attention in which there is no judge ,no self ,no controller. Let's revisit briefly before proceeding further.
When there is no judge, no chooser there is no past or future . It's everlasting Present. Timelessness. Real freedom is in timelessness and not in past or future. Real freedom therefore lies is in choicelessness and not in choice. In other words there is no free will in choice . Its an an illusion that there is free will. Free will means ability to respond without any compulsions or out of habit. When there is a a judge,a chooser or a ME as an idea lurking behind all motivations and human action there is no real freedom. It is there at psychological level within human brain or mind. As somebody has said there is a ghost in the machine,a voice which continuously holds human beings in it's grip. . Everything is done to protect the idea of ME and to ensure it's continuity, psychologically. That invariably predicates past and future. It only evokes known habituated reactions such as fear, possessiveness,power intoxication, self pity,envy and so on.One big time job of the judge is to keep it's radar on to pick up insult actual or imagined and another job is to lap up praise again actual or imagined from his fellow judges. All these traits involve time because either it is about perpetuation or termination of likeable or dislikeable situations. It's the same for all humans across race and levels of income. The insecurity of a ruler is no different from insecurity of a poor man. Only when there is choiceless awareness there is no dea of ME and there is free will or real freedom.
Now let's try to look at it in a very different manner. Carefully avoiding words like ego ,advaita, non duality etc can one look at the whole thing in a very modernistic way. Let's create an interesting parable about this whole matter of real freedom. Since it's the age of virtual reality and game simulation we will create a play station game. The theme of the game is that a princess is inside a large fortress and is not really free.she is apparently free to move around the fortress but cannot step out.
The object of the game is to come out of the fortress and in order to do so she has to clear many hurdles. The reward is the entry into the heaven of freedom.
Level 1 is to overcome her insecurity to venture out. Level 2 is to overcome fear of unknown uncertainties outside the fortress. Level 3 is to overcome possessiveness about existing objects of desire inside the comfort of the fortress. We can create as many levels as we want as the game proceeds. The problem starts when the princess is maneuvering her hurdles there is a devil there all around preventing her from going ahead. A small temporary victory is quickly reversed as the devil is there at every gate . The devil is ubiquitous. It is like a shadow always following. Wherever there is a gate the devil is guarding it. It was a long frustrating experience with no tangible progress. Since it is virtual reality the player feels really like the frustrating princess. At times the princess is wondering what is the need to cross the hurdle. But again when challenged she regains energy to try again.
She tries many gates, many options but the devil is always there preventing her efforts. She tries the gate of religion, the gate of political idealism , the gate of pleasure,gate of pain and asceticism but fails to crossover the gate. Much similar to various gates in the movie Matrix with multiple agent Smith always there everywhere,indestructible. In fact she seriously doubts if there is anything beyond the gate. The promise of heaven lures to try hard and in the end she gives up. Just about when she gives up she realizes that devil is missing. There is no Agent Smith to fight.There is no more devil and no more gates to crossover. She was already free out of the fortress. The secret was when she gave up she realized the shadow of devil also vanished. It then dawned on her the devil was indeed her shadow self and therefore ubiquitous. When she gave up the devil is no more. The devil lies in the choosing the gate and when there is choiceless state there is no devil at all. Suddenly she steps into the heaven of freedom and realizes that fortress was indeed a prison..
Post Script: Awareness is Non-Effort:
Does not effort mean a struggle to change what is into what it is not, ot what should be or what should become? We are constantly escaping from what is to transform or modify it....Only when there is no awareness of what is there is an effort to transform. So effort is non awareness. Awareness reveals the significance of what is and the complete acceptance of the significance brings freedom. So awareness is non effort:awareness is the perception of what is without distortion. Distortion exist whenever there is effort. J Krishnamurti.
When there is no judge, no chooser there is no past or future . It's everlasting Present. Timelessness. Real freedom is in timelessness and not in past or future. Real freedom therefore lies is in choicelessness and not in choice. In other words there is no free will in choice . Its an an illusion that there is free will. Free will means ability to respond without any compulsions or out of habit. When there is a a judge,a chooser or a ME as an idea lurking behind all motivations and human action there is no real freedom. It is there at psychological level within human brain or mind. As somebody has said there is a ghost in the machine,a voice which continuously holds human beings in it's grip. . Everything is done to protect the idea of ME and to ensure it's continuity, psychologically. That invariably predicates past and future. It only evokes known habituated reactions such as fear, possessiveness,power intoxication, self pity,envy and so on.One big time job of the judge is to keep it's radar on to pick up insult actual or imagined and another job is to lap up praise again actual or imagined from his fellow judges. All these traits involve time because either it is about perpetuation or termination of likeable or dislikeable situations. It's the same for all humans across race and levels of income. The insecurity of a ruler is no different from insecurity of a poor man. Only when there is choiceless awareness there is no dea of ME and there is free will or real freedom.
Now let's try to look at it in a very different manner. Carefully avoiding words like ego ,advaita, non duality etc can one look at the whole thing in a very modernistic way. Let's create an interesting parable about this whole matter of real freedom. Since it's the age of virtual reality and game simulation we will create a play station game. The theme of the game is that a princess is inside a large fortress and is not really free.she is apparently free to move around the fortress but cannot step out.
The object of the game is to come out of the fortress and in order to do so she has to clear many hurdles. The reward is the entry into the heaven of freedom.
Level 1 is to overcome her insecurity to venture out. Level 2 is to overcome fear of unknown uncertainties outside the fortress. Level 3 is to overcome possessiveness about existing objects of desire inside the comfort of the fortress. We can create as many levels as we want as the game proceeds. The problem starts when the princess is maneuvering her hurdles there is a devil there all around preventing her from going ahead. A small temporary victory is quickly reversed as the devil is there at every gate . The devil is ubiquitous. It is like a shadow always following. Wherever there is a gate the devil is guarding it. It was a long frustrating experience with no tangible progress. Since it is virtual reality the player feels really like the frustrating princess. At times the princess is wondering what is the need to cross the hurdle. But again when challenged she regains energy to try again.
She tries many gates, many options but the devil is always there preventing her efforts. She tries the gate of religion, the gate of political idealism , the gate of pleasure,gate of pain and asceticism but fails to crossover the gate. Much similar to various gates in the movie Matrix with multiple agent Smith always there everywhere,indestructible. In fact she seriously doubts if there is anything beyond the gate. The promise of heaven lures to try hard and in the end she gives up. Just about when she gives up she realizes that devil is missing. There is no Agent Smith to fight.There is no more devil and no more gates to crossover. She was already free out of the fortress. The secret was when she gave up she realized the shadow of devil also vanished. It then dawned on her the devil was indeed her shadow self and therefore ubiquitous. When she gave up the devil is no more. The devil lies in the choosing the gate and when there is choiceless state there is no devil at all. Suddenly she steps into the heaven of freedom and realizes that fortress was indeed a prison..
Post Script: Awareness is Non-Effort:
Does not effort mean a struggle to change what is into what it is not, ot what should be or what should become? We are constantly escaping from what is to transform or modify it....Only when there is no awareness of what is there is an effort to transform. So effort is non awareness. Awareness reveals the significance of what is and the complete acceptance of the significance brings freedom. So awareness is non effort:awareness is the perception of what is without distortion. Distortion exist whenever there is effort. J Krishnamurti.
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