43continuation of pleasurable experiences
ad infinatum
; and it is this, the continuation of experience, that binds us. But thisfact must be seen through introspection - not through belief or intellectualisation. It must be seen by direct examination;and then when it is understood, the unraveling of the mind and the ego and the surrender of it all can take place. Theremust be total negation and a stripping away of all that is not love. Only then can the Truth be seen. He said:
“Total negation is the essence of the positive. When there is negation of all those things which are not love - desire, pleasure etc. - then Love is, with its compassion and intelligence... Truth, happiness lies only through elimination, thenthere is a timeless understanding. This is not negative. Most people are afraid to be nothing. They call it being positivewhen they are making an effort, and call that effort virtue. But true virtue is effortless. When you are nothing you are allthings, not
by
aggrandizement, not by laying emphasis on ‘I’ and ‘me’ - on the personality, but on the continual dispassionof that form of consciousness which creates power, greed, envy, possessive care, vanity, fear and passion.”
It is about discovering love through negation:“
You can only find out what love is, by knowing what it is not. Not knowing intellectually, but actually in life putting asidewhat
it is not - jealousy, ambition, greed, all the division that goes on in
life, the me and the you, we and they, the black and the white.. And this needs energy, and energy comes only when you observe actually what is and don’t run away fromit... Just observe actually what is, then you have an abundance of energy and then you can find out what love is. Love is not pleasure - really find that out, inwardly, for yourself. Do you know what that means? It means that there is no fear, noattachment, no dependency, but a relationship in which there is no division.”
2
Although Krishnamurti reiterated these principles in many talks throughout his life he became particularly lucid inhis later years when his meditations were reaching what he described as “a sense of incredible vastness and beauty.” Hehad started several schools for young people and held strong views on the need of man to change - to evolve from a lifebased on the egoic mind and to promote “the awakening of intelligence” - which was consciousness of the higher Self. Hewas very adamant about the difference between learning and the accumulation of knowledge: “To know is not to know,and the understanding of this fact, that knowledge can never solve our human problems, is intelligence.” In education hebelieved there should be no psychological wounding - when you have a first and a second, you wound both of them.
An end to sorrow is love:
Krishnamurti maintained that the eroding of the ego also means the embracing of sorrow: “We are seeing the fact, ‘what
is
’, which is suffering... I suffer and the mind is doing everything it can to run awayfrom it... So, don’t escape from sorrow, which does not mean that you become morbid. Live with it... What takes place?Watch. The mind is very clear, sharp. It is faced with the fact. The very suffering transformed into passion is enormous.From that arises a mind that can never be hurt. Full stop. That is the secret.” In a talk given in Washington in 1985, lessthan a year before his death, he spoke again with great feeling, about love and sorrow:
“When there is unacceptance there is no love. When you are suffering, concerned with your own suffering, how can therebe love? What is sorrow? Is sorrow self pity? Please investigate. We are not saying it is or is not... Is sorrow brought about by loneliness - feeling desperately alone, isolated? Can we look at sorrow as it actually is in us, and remain with it,hold it, never escape from it? Sorrow is not different from the one who suffers. The person who suffers wants to run awayescape, do all kind of things. But to look at it you look as a child, a beautiful child, to hold it, never escape from it - then you
will see for yourself, if you really look deeply, that there is an end
to sorrow. And when there is an end to sorrow thereis passion; not lust, not sensory stimulation, but passion.”
Teaching by dialogue:
Much of Krishnamurti’s teaching took the form of dialogues between himself (theSpeaker) and the audience, in which he would guide the audience into the heart of the message. For example in a dialogueat his annual summer camp of 1971 entitled
“Thought and the Immeasurable”
the following exchange took place:Questioner: “I remember when I came to Switzerland as a small child and I saw a mountain for the first time, it waswithout any remembrance. It was very beautiful”.Krishnamurti: “Yes, Sir, when you see it for the first time you don’t say. ‘It is a mountain’. Then somebody tells you that isa mountain and the next time you recognize it as such. Now, when you observe, there is the whole process of recognition.You do not confuse the mountain with a house or an elephant, it is a mountain. Then the difficult problem arises: toobserve
it non verbally. ‘That is a mountain’, ‘I like it or I don’t like it’,
‘I wish I could live up there’, and so on. It is fairlyeasy just to observe it, because the mountains do not affect your life. But your husband, your wife, your neighbour, yourson or daughter, they affect you; therefore you cannot observe them without evaluation, without an image. This is wherethe problem arises - can you look at the mountain and at your wife or your husband, without a single image, then you arelooking at them for the first time, aren’t you? Then you are looking at the earth, the stars, the mountains, or the politician,for the first time. That means your eyes are clear, not dimmed with the burden of past memories. That is all. Go into it,work at it. You will find out the enormous beauty that is in this.”Questioner: “If you look at a factory that way, without being aware of what it does to the environment, you cannot act.”Krishnamurti: “On the contrary, you see that it is polluting the air, belching forth smoke, so you want to do something.Don’t confuse it, keep it simple. Do it and you will see what action comes out of it.”There is a volume of these dialogues entitled
The Awakening of Intelligence
-
see Bibliography. In this it ispossible to discern the difference between ‘mind’ - the comments of most of the participators (pundits and professors), andthe no-mind of Krishnamurti.
2
Krishnamurti, J. 1990
The Awakening of Intelligence
. Gollantcz Ltd. London.
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