talking about that pride. then a post from krishnamurti came in, about action. and humility. thinking now about pride and caring and action and humility. i think of others but what action? it seems sporadic and i am withdrawn often. k. talks about action in part and action in the whole, only a humble mind is sensitive to the whole. i see in part, parts, i feel the whole sometimes, i think, i take pictures of parts of a world i want to see whole. sometimes when pictures flow i sense the whole. i'm not always sensitive. k. says few of us are sensitive, sensitive to a tree, a bird, an idea, a noise, light, shadow, to everything. only a humble mind is sensitive to the whole, but what is the pride that blocks humility and sensitivity. i think it's fear with me, and the feeling i am too tired for sensitivity, and the world is to obdurate, and i know this reaction to the world is obdurate also. which leaves a hard place where humility and sensitivity would be. 

k.says: the mind is not sensitive if it has no humility, and without humility there is no investigation, exploration, understanding. but humility is not a thing to be cultivated. cultivated virtue is a horror, it is no longer a virtue. So, if we can, with that natural feeling of humility in which there is sensitivity, go into this whole question of action, then perhaps a great deal will be revealed of which we are now unaware. You see, the difficulty with most of us is that we want a definition, a conclusion, an answer; we have an end in view. I think such an attitude prevents inquiry. And inquiry into action is necessary, surely, because all living is action. Action is not departmental, or partial; it is a total thing. Action is our relationship to everything: to people, to nature, to ideas, to things. Life cannot be without action. Even though you retire to a monastery, or become a sannyasi, or a hermit in the Himalayas, you are still in action, because you are still in relationship. And action, surely, is not a matter of right and wrong. It is only when action is partial, not total, that there is right and wrong.