J. KRISHNAMURTI - A Biography - part 4

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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.

The new mind cannot come into being with authority, with masters, with gurus. With a burnt-out mind, you cannot come to the new mind. You need a fresh, eager, live mind. What releases energy is direct perception. The greater part of the brain is the residuary animal and the remaining part undefined. We live our life in the very small part. We never investigate. Sensitivity arises when you watch a tree, bird, animal, ant. Watch how you walk, bathe, dress; watch yourself being important. If you so watch, if you so observe thought and every emotion, flowering, then the brain is very sensitive; out of that, the flowering of the mind begins. That is mutation.

To watch, to observe everything, is to be aware of totality, never to limit any thought, to let everything flower. A mind that is completely quiet, without any reaction, is only an instrument of observation. It is alive, sensitive.

Mutation is only possible when you have brought this about through awareness, without effort. The challenge of the present time and of every instant, if you are awake, is to respond totally to something that is new.

Creation is not invention. The universe is not made of invention. (p.244)

Don’t please do these exercises with any strain; if there’s a strain, the exercises are not being done properly. Give complete attention and things will come right. Don’t settle down; keep the flame alive.

Don’t get lost in trivialities; don’t let yourself be drowned; keep awake; be in a state of complete attention.

Days are too short and one lives in a day, a thousand years. Keep alive, aware and don’t let anything whatsoever smother the flame. Don’t let a single thought escape without observing from where it came, its motives, and significance. Keep awake.

As one grows older, as the mind gets more set and more mechanical, it is very important to break down every pattern of thought and feeling - to be aware of every movement of thought, to watch ceaselessly, never to allow moods to gather strength or allow the physical to cloud the clarity of the mind. Don’t let the flame die down or let the smoke of everyday events smother it. (p.246)

Don’t be smothered by mediocrity and by everyday events of nothing. Be intense and don’t let the flame die.

Life is short and there is so much to discover not outwardly but within. There are vast unexplored regions within and don’t let a day go by without discovering something. Be explosive inwardly and then the outer things will take care of themselves.

Don’t get entangled, be aware of deep thoughts and feelings. Be direct simple and clear.

Fear really destroys and perverts all seeing. It breeds illusion; it dulls the mind, it destroys dignity. Search it out - be open to it. Don’t find excuses for it. Go into it ruthlessly. Be aware of every form of fear and wash it away. Don’t let it remain with you for a single minute. There is no innocency where there is fear, jealousy, attachment. Be burningly aware of it. (p.247)

There is an inward observation which is not the outward observation turned inward. The brain and the eye which observe only partially do not comprehend the total seeing. They must be alive completely but still; they must cease to choose and judge but be passively aware. Then the inward seeing is without the border of time-space. In this flash a new perception is born. (p.248)

A new mind is only possible when the religious spirit and the scientific attitude form part of the same movement of consciousness.

When you see fear, enquire into it, face it, then it goes away.

There are two kinds of death. Bodily death and death of thought. We are not afraid of that (bodily death). We are afraid that thought as the ‘me’, which has lived, acquired money, family, the ‘me’ that wants to become important, will end. (p.250)

You have finished looking at things outside, and now with your eyes closed, look at what is happening inside. Watch what is happening inside you. Do not think, but just watch. Do not move your eyeballs, just keep them very very quiet. There is nothing to see now, you have seen all the things around you, now you are seeing what is happening inside your mind. And to see what is happening inside your mind, you have to be very quiet inside. And when you are quiet, do you know what happens to you ? You become very sensitive, you become very alert to things outside and inside. Then you find that the outside is the inside. Then you find out that the observer is the observed.

It is only when thought flowers that it can naturally die. Like the flower in a garden, thought must blossom, it must come to fruition and then it dies. In the same way, thought must be given freedom to die.

Look at the garden, the flowers in front over there ! They come to bloom and after a few days they wither away, because it is their nature. Now, frustration must be given freedom so that it blossoms.

Is there a momentum which keeps moving, keeping itself clean, healthy ? That momentum, that flame which burns, can only be when there is freedom for everything to flower - the ugly, the beautiful, the evil, the good, the stupid - so that there is not a thing suppressed, so that there is not a thing which has not been brought out and examined and burnt out. And I cannot do that if through the little things I do not discover frustration, misery, sorrow, conflict, stupidity, dullness. If I only discover frustration through reasoning I do not know what frustration means.

The little mind always deals with symptoms and never with the fact. It does not have the freedom to find out. It is doing the very thing which indicates the little mind, for it says, ‘It is a good idea, I will think about it’, and so it is lost for it is then dealing with idea, not with the fact. It does not say, ‘Let it flower, and see what happens.’ Then it would discover.

Can I see the symptom, go into the cause, and let the cause flower ? But, I want it to flower in a certain direction, which means I have an opinion on how it should flower. Now, can I go after that ? Can I see that I prevent the cause flowering because I am afraid I do not know what will happen if I allow frustration to flower ? So, can I go into why I am afraid ? I see, that so long as fear exists there can be no flowering. So I have to tackle fear, not through the idea of fear, but tackle it as a fact, which means, can I allow fear to blossom?

All this requires a great deal of inward perception. To allow fear to blossom - do you know what that means ? Can I allow everything to blossom ? This does not mean I am going to murder, rob somebody, but can I just allow ‘what is’ to blossom ? (p.252)

Do you know what jealousy is ? At the moment of jealousy, do you say it is imagination ? You are burning with it, are you not ? You are angry, furious, why do you not pursue it ? Pursue it not as an idea, but actually. Can you take it out, look at it, and see that it flowers ? So that each flowering is a destruction of itself and, therefore, there is no ‘you’ at the end to ask who is observing the destruction? In that is real creation.

Take a bud, an actual bud from a bush. If you nip it, it will never flower, it will die quickly. If you let it blossom, then it shows you the colour, the delicacy, the pollen. It shows what it actually is, without your being told it is red, it is blue, it is pollen. It is there for you to look at. In the same way, if you allow jealousy to flower, then it shows you everything it actually is - which is envy, attachment. So, in allowing jealousy to blossom, it has shown you all its colours, it has revealed to you what is behind jealousy.

To say that jealousy is the cause of attachment is mere verbalisation. But, in actually allowing jealousy to flower, the fact that you are attached to something becomes a fact, an emotional fact, not an intellectual verbal idea. And so each flowering reveals what you have not been able to discover; and as each fact unveils itself, it flowers and you deal with it. You let the fact flower and it opens other doors, till there is no flowering at all of any kind and, therefore, no cause or motive of any kind. (p.253)

Be supple mentally. Strength does not lie in being firm and strong but in being pliable. The pliable tree stands in a gale. Gather the strength of a swift mind.

Life is strange, so many things happen unexpectedly, mere resistance will not solve any problem. One needs infinite pliability and a single heart.

Life is a razor’s edge and one has to walk on that path with exquisite care and with pliable wisdom.

Love is a dangerous thing, it brings the only revolution that gives complete happiness. So few of us are capable of love, so few want love. We love on our own terms, making of love a marketable thing. We have the market mentality and love is not marketable, a give-and-take affair. It is a state of being in which all man’s problems are resolved. We go to the well with a thimble and so life becomes a tawdry affair, puny and small.

What a lovely place the earth could be, for there is so much beauty, so much glory, such imperishable loveliness. We are caught in pain and don’t care to get out of it, even when someone points a way out. (p.255)