Jiddu Krishnamurti By Express News Service BENGALURU: Does conflict bring about a comprehension of our problems? Does it lead to growth, advancement? It may bring about secondary improvements, but is not conflict in its very nature a factor of disintegration? Why do you insist that conflict is essential? “We all know there is conflict at every level of our existence, so why deny or be blind to it?” One is not blind to the constant strife within and without; but if I may ask, why do you insist that it is essential? “Conflict cannot be denied, it is part of the human structure, and we use it as a means to an end, the end being the right environment for the individual. We work towards that goal and use every means to bring it about. Ambition, conflict, is the way of man, and it can be used either against him or for him. Through conflict, we move to greater things.” What do you mean by conflict? Conflict between what? “Between what has been and what will be.” There is conflict at all the different levels of life, and it would be foolish to deny it. But is this conflict essential? We have so far assumed that it is, or have justified it with cunning reason. In nature, the significance of conflict may be quite different; among the animals, conflict as we know it may not exist at all. But to us, conflict has become a factor of enormous importance. Why has it become so significant in our lives? Competition, ambition, the effort to be or not to be, the will to achieve, and soon – all this is part of conflict. Why do we accept conflict as being essential to existence? This does not imply, on the other hand, that we should accept indolence. But why do we tolerate conflict within and without? Is conflict essential to understanding, to there solution of a problem? Should we not investigate rather than assert or deny? Should we not attempt to find the truth of the matter rather than hold to our conclusions and opinions?“How can there be progress from one form of society to another without conflict? The ‘haves’ will never voluntarily give up their wealth, they must be forced, and this conflict will bring about a new social order, a new way of life. This cannot be done pacifically. We may not want to be violent, but we have to face facts.” You assume that you know what the new society should be, and that the other fellow does not; you alone have this extraordinary knowledge, and you are willing to liquidate those who stand in your way. By this method, which you think is essential, you only bring about opposition and hate. What you know is merely another form of prejudice, a different kind of conditioning. Your historical studies, or those of your leaders, are interpreted according to a particular background which determines your response; and this response you call the new approach, the new ideology. All response of thought is conditioned, and to bring about a revolution based on thought or idea is to perpetuate a modified form of what was. You are essentially reformers, and not real revolutionaries. Reformation and revolution based on idea are retrogressive factors in society.

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