Krishnamurti

We are confronted every day, are we not, with dualistic problems, problems which are not theoretical or philosophical but actual? Verbally, emotionally, intellectually, we face them every day; goodand bad, mine and yours, collectivism and individualism, becoming and non-becoming, worldliness and non-worldliness, and so on; an endless corridor of opposites in which thought-feeling shuffles backand forth. Are these problems of greed and non-greed, war and peace to be solved within the dualistic pattern or must thought-feeling go above and beyond to find a permanent answer? Within thepattern of duality there is no lasting answer. Each opposite has an element of its own opposite and so there can never be a permanent answer within the conflict of the opposites. There is a permanent,unique answer only outside of the pattern.
It is important to understand this problem of duality as deeply as possible. I am not dealing with it as an abstract, theoretical subject, but as an actualproblem of our everyday life and conduct. We are aware, are we not, that our thought is a constant struggle within the pattern of duality, of good and bad, of being and not-being, of yours and mine? Init there is conflict and pain; in it all relationship is a process of sorrow; in it there is no hope but travail. Now, is the problem of love and hate to be solved within the field of its ownconflict or must thought-feeling go above and beyond its known pattern?
To find the lasting solution to the conflict of duality and to the pain involved in choice, we must be intensely aware, in silentobservation of the full implication of conflict. Only then will we discover that there is a state in which the conflict of duality has ceased. There can be no integration of the opposites, greed andnon-greed. He who is greedy, when he attempts to become non-greedy, is still greedy. Must he not abandon both greed and non-greed to be above and beyond the influence of both? Any becoming involves...