J. KRISHNAMURTI - A Biography - part 2

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He (Krishnaji) replied, “People use the guru as a crutch”.

“People come to listen to you in thousands,” she said. “That means you are a guru.” He held her hand gently and did not answer. (p.149)

Man is, because he is related; without relationship, man is not. To understand life you have to understand yourself in action, in relationship to people, property and ideas.

Most of us are not aware of our relationship to nature. When we see a tree we see it with a utilitarian view - how to get to its shade, how to use its wood. Similarly, we treat the earth and its products. There is no love of the earth, only a usage of earth. If we loved the earth there would be frugality of the things of the earth. We have lost a sense of tenderness, of sensitivity. Only in the renewal of that can we understand what is relationship. That sensitivity does not come by hanging a few pictures or by putting flowers in your hair. It only comes when the utilitarian attitude is put aside. (p.154)

Stand alone. If you have acted out of the depths of self-knowing because you feel in yourself that what you have done is right, then throw yourself on life. Its water will hold you, carry you, and sustain you. But if you have been influenced, then God help you. The guru has disappeared. (p.159)

The mind is cause and effect, it is caught in time, it has a beginning and an end. Mind can never experience that which is without cause, the timeless, that which has no beginning and no end.

In silence what is there to experience ? Silence can only experience silence. (p.164)

Consciousness is the thought of the moment before, or the moment after. Thought is always of the moment or many moments before. Thought is the result of a stimulus.

We live in cause and effect, constantly rearranging them. We reject our background, our past of yesterday and of thousands of years, without being even aware that the past we reject is an aspect that lies deep within. And so the background remains undiscovered and always in conflict, in contradiction.

Do we see that consciousness is never in ‘the now’, that it is always a projection, a backward or forward movement ? That it is never in the present.

Understanding of the ‘now’ can never be through thought, through consciousness.

The mind cannot understand the ‘now’ which is the new. It is a fact, like the wall is a fact.

I see you. I hear your voice. Mind as thought is not there and yet sensory perception continues, is present. Only identification has ceased. (p.165)

First comes the layer of everyday activity - eating, going to the office, drinking, meeting people, the conditioned habits that operate automatically. It is obviously a static state that conforms to a pattern.

When one’s routine is disturbed, this surface layer ceases for an instant and what is below reveals itself. For convenience we will call this the second layer (of course, since consciousness is non-spatial, it cannot be accurate to use terms indicating layer or level). The thinking that emerges from this layer is still conditioned memory, but it is not as automatic as the surface layer. It is more active, more elastic; it is more nuances. Here thought need not conform so completely to pattern, it has more vitality. The next layer is conditioned by like, dislike, choosing, judging, identifying. Here there is the sense of the ego established and in focus.

Next come the unconscious memories of the individual and the collective, the tendencies, the forces, the urges, the racial instincts; this is the whole network of desire, the matrix of desire. There is an extraordinary movement here. The ego is still functioning - ego as desire moving in its patterns of cause and effect. The ego as desire that continues. The ego with its unconscious tendencies that reincarnate.

Seeing the fact of consciousness - not the word, not the theory, but the fact of it - is ending not possible ? Again, whatever I do to move toward the other is of effort and so destroys it. I can do nothing except be indifferent to it. And concern myself with the ego, with what I am, and my problems. (p.165-167)

The fools enter the kingdom, not the cautious. (p.170)

I can live in silence and whatever I do is not contradictory so long as I live in silence and do not resist it. Then everything is in it except resistance. It is resistance that creates its own whirlpool, like fire the flames leap to the skies. (p.171)

When the little operates in the whole as part of the whole then the little is limitless. When it acts separately, then it is limited. The mind operating as part of the whole is endless. (p.173)

How does a man transmit the creative touch to another ?

There is something operating through K which I would like to share. I know it is possible. I feel it is as possible as the sunshine.

I feel from the beginning it was open to me. It has always been there. The distance getting clearer, clearer, closer .

What is our problem ? I have it, you don’t, and I say you can have it. But if you ask, ‘Have I got it? And what is the test ? And is there a test ? How can I know that I have it ?’ - then you are lost. For there is no test. You ask, ‘Is this enough ?’ It is this asking for more that is the blockage. (p.178)

Religion comes when the mind has understood the working of itself. When the mind is quiet, very still - the stillness is not the peace of death; this stillness is very active, very alert, watchful. To find out what God - Truth is, one has to understand sorrow, and the struggle of human existence. To go beyond the mind there must be a cessation of the self, the ‘me’. It is only then, that which we all worship, seek, comes into being.

I would go into the way of teaching, the quality of attention. I would enquire how to teach the child to learn without memory being predominant. I would talk about attention and not concentration. I would go into the way the child sleeps, his food, the games he plays, the furniture in his room; I would see that the child is attentive to the trees, the birds, the spaces which are around him. I would see that he grows in an atmosphere of attention. (p.197)

Can one live without self-concept ? Can one live without the reflected self-image ? Only in that is there action without consequence.

To live without self-concept is to be aware of the constant projection of the self and seeing it to negate it. (p.202)

Desire to become is the soil in which sorrow takes root.

There is an astounding movement in the stillness of discovery moment to moment, which destroys germination in the mind. Self-knowing is the understanding of becoming in oneself. The religious revolution is the ending of becoming. (p.207)

The straight line being the ‘I’ and the horizontal bar, the negation of the ‘I’. (regarding the sign of the cross) (p.214)

It is important to have a free mind that is not full of experience, but free to see beyond experience. One has to die to experience every day.

In science, one drops past experience, to discover a new insight. From the very beginning one should be taught to be free of conditioning - as a Hindu, Muslim, Christian. None of us let go. We only pretend to do so.

One has to cease to be Hindu or Muslim; one has to be a human being. But that is very difficult. Thinking about being free leads you nowhere.

First, one must be free. Freedom first, not through thinking about freedom.

God is a phrase. To realize God, you must have a free mind, a good mind that does not follow anybody. A mind that has no guru, no system.

There has to be self-knowledge. Not knowledge of the Atman, but how one thinks, why one thinks - how one acts. What is the ‘oneself’ ? I am not speaking only of the conscious self, but of the deep levels of the unconscious. What is needed is a revolutionary mind. You cannot have that by sadhana. If you see only through one window, your view is limited.

There is no my way, your way, his way. There is only one way.

I think in one way, you think in another. We mislead a whole generation. One has to be free, man has to be free to speak of God. The Communists say there is no God, you say God is. You are both conditioned. You are both saying the same thing. That is the calamity. There is no your or my way of meditation. There is only meditation.

Religion is the source of life, not reform. I am not against reforms. They are necessary. But religion is different.

Do you have anything in this country except politics ? Why is there nothing deeply creative ?

There is a deep contradiction in the Indian mind. We talk about ideals and do the opposite. We are inhibited from becoming something because we feel we should not be ambitious. So frustration leads to superficial reformation and we pursue that with passion. I say, act and observe the result. But tradition and the gurus say the opposite. In this country one sees frustration, contradiction, and the sense of being a very old race. We search for God, but we have not lived life. That may be the reason we turn to the superficial which we call ‘reform’.

People take politics very seriously in India. Politics is most destructive. When people say they are working for peace, for reform, it is always the ‘I’ that is important. People who touch politics cannot have a fresh mind. The world needs fresh minds, clear minds, not minds that are conditioned by being Hindus or Muslims.

seeker's picture

misleading title

I don't see in all this text any single biographical item.

seeker | Wed, 02/18/2009 - 20:52
madan_gautam's picture

Misleading Title?

It is not a autobiography buy the Biography written by MR.
Pupul Jayakar.
I do not find any thing misleading in it.

madan_gautam | Thu, 02/19/2009 - 14:36
Phroggy's picture


Not that it's a big deal, but a biography is generally an historical account of a person's life. You know, education, marriage, enlightenment, favorite pet. An autobiography differs only in that it's a first person account. What you've offered here are quotes and teachings.

Phroggy | Thu, 02/19/2009 - 20:01