J. KRISHNAMURTI - A Biography - part 3

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J. KRISHNAMURTI - A Biography
by Pupul Jayakar
You have to be alone to find the real - totally alone.
The mind has become so mechanical. It needs and seeks a goal in life. We follow paths to a goal. We never question. We are too respectable. But one must have a free mind, not a mind burdened with tradition, with the past. Extreme freedom is needed. But the moment you think you are free, you are not free. One has to unearth oneself, unravel oneself, delve into the corners of one’s mind - ignite the mind. (p.222-225 -- talks with Vinobaji)

What is necessary is to further the mind, and the mind cannot be furthered if there is an end in view.

To be a revolutionary, you have to see further than the immediate. If you want to further the mind and have object in view, you are limiting the mind. (p.233)

Acceptance, adjustment, rationalization are escapes. They have no place. You are being self-defensive. Look at the fact without emotion or sentiment - otherwise you close the door of perception.
(p.234)
The timeless is whispering around every corner, it lies under every leaf. It is open not to the dehydrated human being who has suppressed himself and no longer has any passion. But to the mind, which is in a state of meditation, moment to moment.
Practice for ten thousand years, you will still be within the field of time, of knowledge.

If there is a living coming to an end from moment to moment, there is an extraordinary state of being nothing. Of coming to the abyss of an eternal movement and dropping over the edge, which is death. (p.235)

A perceiving mind is living, moving, full of energy.

There are no answers to life’s questions. The state of mind that questions is more important than the question itself. If it is a right question, it will have no answer, because the question itself will open the door. But, if it is a wrong question, you will find ways and means to solve the problem and so remain in bondage. For he who asks the question is himself the bondage.

To uncover is to discover, but to accumulate what you discover is to cease to discover.

Attention implies a clarity of all togetherness, in which there is no exclusion.

I have nothing to offer. If you are listening, you are already in that state.

Can the mind, without motive, let go ? That is real renunciation. Keep the mind clean, alert, watchful, observe every thought, see its significance without motive, urge, or compulsion, then there comes an energy that is not your own, which descends upon you. There is a limitless being, and in that energy is reality. (p.236)

We are not concerned with being, but with having been and becoming. There is an active present, a state of being, a living, active state.

Benediction comes when there is a state of non-reaction. It is benediction to know death because death is the unknown.

For most of us, what is explored is not important; therefore, it does not open up the capacity to enter into ‘what is’. Life is an extraordinary thing - we call the past the time before, and the future as the time after; can one go into it through the present ? Truth has no future, no past, no continuity. Meditation is the state of living in which the frontiers of the mind break down. There is no self, no centre, and therefore, no circumference. (p.237)

Through negation there is creation. Whatever is born of a mind, that is completely empty, is creation. Out of that arises negative thinking. Such an approach, based as it is on attention, can have no measure. The mind that goes into itself deeply enters on a pilgrimage of enquiry from which there is no return. To open the door to the eternal, the journey into the self is the only way. (p.238)

Creation can only be when the mind is completely empty; whatever is born of that emptiness is negative thinking. It has no root, no source.

The probing is with nothing into endless being. (p.239)

When the mind is not concerned with the particular; then comprehending the whole, it can play with the particular.

One has to see inwardly and outwardly. That seeing brings an extraordinary energy. In that seeing, there is an awareness that there is no outer and inner, they are really one continuous movement. It is the tide going out and the tide coming in.

Time prevents perception. A mind that thinks of distance as space from here to there, as becoming, as achievement, such a mind cannot see a thing totally. (p.240)

The quality of going beyond itself belongs to the new mind, which is free of time; time as an inner psychological process. The time of the psyche brings about fear and so limits the flow. To understand the enormous pervasive nature of fear, to see the complexities in which mind is entangled, you must understand time. Fear and time go together. Fear is the destructive energy in man, it withers the mind. (p.240-241)

When the scientific mind breaks through the limitations of the known - then perhaps it approaches the religious mind.

The scientific mind with its logic, its precision, its enquiry, investigates the outer world of nature, but this does not lead to an inward comprehension of things; but an inward comprehension brings about an understanding of the outer. We are the result of the influences of the outer. The scientific mind is precise and clear in its investigation. It is not a compassionate mind, for it has not understood itself.

What is the true religious spirit ? Obviously, not the man who believes - who goes to temples and churches. Nor is the reaction to that the religious spirit. It is only when one denies all belief or non-belief, when there is a seeing of the fact and the falseness of belonging and reaction, that the mind is in a state of negation, which means the mind is alone, it has no authority, no goal; therefore, it is not in a state of fear, which is reaction.

How does the religious mind enter the unknown ? It cannot come to the unknown except by ‘jumping’. It cannot calculate and enter the unknown.

The religious mind is the real revolutionary mind. It is not a reaction to what has been. The religious mind is explosive - creative.

The religious mind is the only mind that can respond totally to the present challenge and to all challenges, at all times. (p.241)

The human mind, as it is now, is the result of environment. The mind has to extricate itself from all influences to find the ‘timeless’.

To understand time, not put it aside, not create a theory about it, you have to investigate your own mind, grow aware of the extraordinary impact of influence. Time is the influence of a thousand yesterdays. There is not only chronological time, time by the watch, but there is time as memory, stretching backwards and forwards. This memory is unconscious, buried, hidden deep in the vast recesses of one’s mind. This is time, from place to place, from here to there, and there is time as becoming. I am this and I shall be that. This reaching into the future to become introduces the permanent and the transient. (p.242)

It is only when the mind observes itself as being conditioned that there is no observer.

The mind cannot come to it (the unknown); the mind that measures itself in time must wipe itself away and enter into that, without knowing that. You cannot know it. It has no colour, no space, no shape. You cannot make a statement about it. All you can do is to jump out of the old, then you won’t even know, for you are part of that extraordinary state.

What is needed is a new mind that functions wholly. The scientific mind is directive; the religious mind explodes without direction. Self-knowing is essential; because it is only a mind in self-knowing, because it is understanding itself, that it withers away, for the new mind to be.

What is demanded is a fertile mind. Fertile in the sense of rich, in which a seed can grow, be nurtured, carefully watched over, a mind that is deeply enquiring, searching, looking, watching. Only that mind, exquisitely pliant, not tethered to anything, is sensitive. The fertile mind is empty, like the womb before it conceives. Can you take one thing ? Take envy - understand it and go through it ruthlessly. Put your teeth into it and strip the mind of envy. Take stock of yourself, day after day, minute after minute, to ruthlessly penetrate this appalling thing - envy. (p.243)

The mind is a vast thing. It is not a spot in the universe. It is the universe. To investigate the universe demands an astonishing energy. It is energy greater than all rockets, because it is self-perpetuating, because it has no centre. This is only possible when there is an enquiry into the inner and outer movement of the mind. The inner, the racial unconscious, in which are the urges, compulsions, the hidden dark fears, is the story of man. How do you observe ? How do you listen ? If the observation, the listening, is direct, then you are observing negatively. Then the mind has no conclusions, no opposites, no directives. In that looking it can see what is near and what is far away. In that there is an ending. Such a mind is the new mind. It has exploded without direction. Such a mind is the religious mind. (p.243-244)

You cannot watch (the mind) from morning till night. You cannot be vigilant, never blinking for the whole day. So play with it. Play with it lightly. To question ‘how am I to be aware’ is to create conflict. But as you are playing, you learn.

The mind that explodes without direction is compassionate, and what the world needs is compassion, not schemes.

The new mind is not within the field of knowledge. It is that state of creation which is exploding. For that, all knowledge has to come to an end.