CHAPTER 2

KRISHNAMURTI'S : A GENERAL FRAMEWORK.

At the young age of 28, Krishnamurti denounced the prestigious position as the head of the Order of Star and the Theosophical society while setting a new mission in front of him- To set man 'unconditionally free.' Krishnamurti's unique understanding of freedom was to free man from his own fears, conditioning and from prejudice, among other similar psychological states. Being thus free, would awaken the intelligence of man and create a new mind with the ability of direct perception of truth.

Krishnamurti's involvement with the Theosophical society was largely instrumental for his wide travel on the foreign land. This was the time when Krishnamurti keenly observed the human mind. After he separated from the Theosophical society, he set out all over the world, giving talks, lectures and holding dialogues with eminent people from different fields. As he interacted with people from all over the world, from different cultures, religions, and races, he realized that no matter what part of world one would be from, there was a striking similarity between people with only apparent, superficial differences.

The fundamental similarity observed between different minds was that every mind was trapped in its own conditioning. These influences came from one's culture, tradition, religion, family values and the like. Krishnamurti also observed that the individual mind was afraid of fireeing itself fi-om the conditioning, as it would mean going against the set norms and values. It would be stepping out of one's secured feeling that came with being one among the crowd. Man had thus lost his freedom of thought.

Krishnamurti's philosophy centers on each person to get the direct perception of truth. However, this was not possible unless the mind had cleared off all the unnecessary baggage of memories as well as the tyranny of theories in the intellect. Krishnamurti observed that the individual mind was unaware of the ways of itself, thus he begins with

27 self-knowledge or the understanding the flinctioning of the mind. This is capable of bringing about transformation in the individual psyche. He insisted that one should understand oneself through the mirror of relationship. Unless there was radical transformation in consciousness, it would not be possible to perceive truth directly. To understand the fact or 'what is', without distortion is true understanding. Understanding of this quality would reveal the ways of the self, without the intermediary existence of the image that interferes with true awareness.

Krishnamurti's philosophy thus comprehensively speaks of the state of the mind. Self- knowledge and its impact on understanding, and radical transformation of the mind that will enable direct perception of truth. His philosophy talks of the creation of the new mind that will be completely different from its existing chaotic state.

Conditioned mind: Cause of chaos in the world.

Krishnamurti's philosophy has emerged from his perception of the human mind. He notices the mind to be technologically savvy, but at the same time is primitive, that values sensate pleasures. He observes human mind, with the operation of thought as well as its far-reaching consequences. Contemporary society sees man as being modem, with vast amount of knowledge in every field. He is capable of putting all the inventions to use. However, BCrishnamurti observes that there has not been simultaneous evolution in man's psyche. His conformist attitude has not changed. Psychologically, man is still the same old, emergent, with as undeveloped mind. There was deterioration in man's attitude. He no longer had his initial feelings of altruism, compassion, and love for others. Such a primitive, conditioned, self-centered, and fearful mind creates chaos and confiision in the mind, which culminates in global chaos.

By chaos, Krishnamurti implied existence with denial of independent thought. The confused mind operates on imposed value system; follows set norms, and denies itself the freedom to think. Such a mind is in a state of confusion and chaos. Krishnamurti talks of

2S the ways of the mind, with its timid and unquestioned approach to Hfe. Its superfluous rebellious attitude, does not solve issues related to life, but has far-reaching effects that create confiision and chaos in ideas, relationships, and society. Chaos at the personal level manifests in the outer world. The deep-rooted negativities manifest in the form of wars, strife, and power hungry nations. Both in the personal as well as professional life confusion and lack of integration are obvious.

Krishnamurti refers to the confusion and lack of order in human consciousness. He asks, "What is the value of a lawyer if he perpetuates litigation. Or, what value does knowledge have if we continue with our confusion? What is the value of technical or industrial capacity, if we are to use them for destruction? The non integration of the different entities in man and encouraging separate existence of these entities are a cause of misery and conflict."(Education and the significance of life. p.21).

Not taking proper cognizance of the fact, man fails to realize his own contribution to world chaos. Krishnamurti perceives the danger of such a mind and hence addresses it exhaustively. He refers to the apparently non-conflicting co existence of the two obvious opposite emotions of man—security and violence as the cause of inner chaos.

Krishnamurti observed that man finds great deal of security when his thinking is confined within the boundary of set social norms He finds comfort and solace in the regimental behavior. Little does he realize that accepting and following norms conditions his behavior and mind heavily. The uncertainty and dilemma of man begins to manifest when on the one hand, he accepts the norms and on the other, he is unable to live up to them. He becomes aware of his lost freedom but the grave need for security scares him to face the consequences of questioning and rebelling against the social setup. The internal chaos reflects in human relations and the chaotic condition in the outside world.

The deterioration of man as going on since ages. This is not a modem age problem. The unrest in every field of life, be it Polifics, Religion, or Cultural issues, shows the internal confijsion and wrong set of values over many generations. To live in a confiised and chaotic state seemed normal behaviour.

29 Krishnamurti writes, "The older people have not brought about a marvelous society; the parents, the ministers, the teachers, the rulers, the priests have not created a beautiful world. On the contrary, they have created a frightful, brutal world in which everybody is fighting somebody; in which one group is against another, one class against another, one nation against another, one ideology or set of beliefs against another .The world in which you are growing up is an ugly world, a sorrowful world, where the older people try to smother you with their ideas, their beliefs, their ugliness." (Life Ahead, p. 64).

Although Krishnamurti referred to the world and individual chaos as two separate terms, the two refereed to but one fact. Inherent in the world chaos was the individual chaos. The two were only the different sides of the same coin. The individual is not any different from the world in which he lived. The world is but his extension. Because of the intimate relation between man and the world, the two have an obvious bearing over one another; Krishnamurti comprehensively looks at both, the internal and the external chaos, and the means to get out of it.

Krishnamurti addresses these ftindamental issues that cause distressing situations to the human mind and in the world. The core of his philosophy is to set man unconditionally free from the tyranny of thought and its own conditioning, and help create a new mind with different set of values and qualities. The new mind would function on its sensitivity, religious spirit and scientific temper and would have order in its consciousness. Such a life would be devoid of chaos and internal strife. Consequently, a person with the new mind would not contribute to world misery and chaos.

To this effect, Krishnamurti writes, "I think most of us know what is happening in the world- the threat of war, the nuclear bomb, the many tensions and conflicts that have brought about new crises. It seems to me that a totally different kind of mind is necessary to meet these challenges. A mind that is not specialized, not trained only in technology, that is not seeking prosperity, but that can meet challenges adequately, completely..." (On Education, p. 100)

Krishnamurti's creation of a new mind was not a conscious drive towards perfection, but was a natural outcome of a fear free, uncondidoned mind. This new state of mind was to be attained through direct perception of truth, to an independently inquiring mind. His

30 philosophy points out to all the impediments of free inquiry as well as mentions the qualities of the new mind.

Krishnamurti declares the negative impact of conditioning. He says that where there is conditioning there is no freedom. A conditioned man is a second hand individual with very little independent thinking. However, the complacent nature of man refrains from seeing this as a cause of his internal conflict and his lost freedom. With no regrets, man finds tremendous reassurance in conforming to the earlier established thoughts and ideas. As a result, his modem mind operates in the bygone times. The experience of uncertainty, personal fear of loneliness, emptiness, disease, old age and death too influence his behavior and thinking. The chaos and confusion thus created, permeates to all levels of consciousness including his value system. Krishnamurti thus observes crisis at all levels of human consciousness as a whole.

Chaos and crisis in the intellect

Krishnamurti addressed chaos in human consciousness as he observed the crisis in the field of thought, ideas and the intellect. Intellect displays its capacity to warrant for a wrong, like murder gets justifies as a means for a noble cause. The notion of the right has also undergone a major change. Man gives more importance to sensate values like name, property, caste, religion and so on. The upper hand of intellect in human life brings about chaos and confusion

Violence: Cause of chaos.

Man, with all his technological and scientific inventions, remains primitive from within. His violent nature has not been tamed down by either his education, or his religion. On the contrary, he fights war under the name of religion and Political ideologies. His thought overpowers his sensitive nature. There is personal hatred and inner violence. Man does not learn form his experience and knowledge. It is evident therefore, that education, and knowledge have no capacity to bring about transformation in human consciousness.

31 It is evident that Krishnamurti holds man's individual consciousness as well as the organized structure of thought liker religion, politics, and education to be responsible for the steady deterioration of man's thought.

Content of Individual consciousness/ Mind.

Krishnamurti was not only critical of the chaos both in the individual mind as well in the society; rather, his deep concern awakened him to the way out of the situation. His detailed observation revealed to him the complexities of human mind. Emotions like fear, security, conditioning with others, are responsible for creating chaos in the human mind. He realized that major contributing factor to individual and world chaos was man's lack of self-knowledge or his inability to have a comprehensive, unbiased and honest look at oneself; a look without the image he has of himself

Man does not have a dispassionate and objective perception of life. He looks at life either as a Hindu, a Christian, or as an American. This distorted vision and the conditioning of the brain cells prevent him from understanding life in its totality. Life thus is not understood in its different shades and aspects. Such a non-comprehension of life adds to internal confusion.

With money or acquired position in the world, there was no corresponding development in the heart of man. The values of simplicity and beauty were lost with time. Deep down there was absolute shallowness of heart. The tender qualities of mind, like sympathy, affection and compassion were lost with time. It was no wonder that there was a feeling of void and unhappiness from within.

Mind having lost its own capacity to be happy and to generate happiness, starts taking help of external agencies like religion to provide it with peace and comfort. Not realizing that no external agency, but the understanding of the ftinctioning of his own mind, can grant him peace.

32 Can there be an end to the chaos?

Krishnamurti believed that solution to any problem lies in the identification of its cause. He says, "When one can find the cause, then one can end it. A cause has an end..." (Mind without Measure, p 1)

For Krishnamurti, the world situation would change only if there was a mutation in the individual mind and thought that would free him of his personal conflict. Since there is an intimate relation between man and his society, it is obvious that the society cannot be peaceful when the individual is in conflict. Society, which comprises of individuals who are aggressive, corrupt, greedy or ambitious cannot hope to be any different from its members or can hope to be peaceful, harmonious, and co-operative. Thus, mutation of the individual brain alone would end chaos and restore peace.

Krishnamurti writes, " The world is you and you are the world...In our disorder, in our confiision, in our desire for security, we have created a world outside of us as society, which is corrupt, immoral, confused, everlastingly at war, because we in ourselves are confused, we are in conflict."(Mind without measure, p.4)

Having established this relationship between man and society, Krishnamurti says that if society has to be transformed, and there has to be an end to the internal conflict and chaos, then it is necessary that the individual mind with all its conditioning be transformed. He speaks in detail on the human mind and its predicaments.

For the creation of the new harmonious society, it is necessary that the mind live differently, with a new set of values. There has to be a shift from the existing thought structure of man that is dominated by some fundamental emotions which are not independent of each other, bur are entangled. The timid ways of the mind has an intense desire to be perpetually secured and comfortable. Therefore, the mind is scared to get rid off its conditioning and previously attained knowledge. As a result, it conforms the pattern of the society, by obediently accepting authority in all fields.

33 Security

Man's fundamental need is to be secured. Need for physical security manifests in his desire of living in groups. Emotional security is seen in creating religions, national boundaries and so on. One gets deeply involved in making one's life secure, sometimes at the cost of becoming completely self-centered and self-indulgent. Man is afraid of thinking and doing anything other than the accepted norms. This drives him to reject all that is diverse from the normal. However, Krishnamurti observes that this attitude dulls the mind, as it loses its desire for search of something new and fresh.

The need for security thus takes its heavy toll on man. In very clear terms, Krishnamurti describes the state of such a mind. "Such a fearful mind is burdened with his own miseries. Being self-centered, seeking his personal pleasure and comfort, he becomes apathetic, devoid of affection, and sensitivity. Not only does he conform, but also compels other people to conform and becomes a hindrance to his own as well as others flowering in goodness and beauty". (Education and the significance of life. p. 24).

Krishnamurti talks in details about fear as the fundamental emotion, in which the other emotions are rooted.

Fear

Krishnamurti well accepted Fear of ferocious animals as a natural fear at the physical level. However, he was mainly concerned about fear at the psychological front He points out that due to the element of fear in our minds we are not able to live life happily, in a stress-free manner. There is a constant fear of being successful, being accepted by others and the need to harp on the image that we have created of ourselves.

Krishnamurti was concerned about man's entanglement in the past, in authority and lack of independent thinking. He realized that at the root of this attitude is the grave feeling of fear. Fear of making a wrong choice, fear of not being one with the rest of the crowd, fear of being different than the others in the society, had gripped the mind to a great extent.

34 Fear is generated with the demand to excel as well as to live up with the image one has created of oneself. Fear of the Unknown makes man rest his thought on that, which is the known, refraining h is mind to entertain an alien thought.

The element of fear increases with the lame effort of eluding it. The more one tries to escape fear, the more intensely it comes over. One has to fmd novel ways of eluding fear, which takes away a lot of energy. Mind cannot naturally free itself of its fears.

Krishnamurti wants one to realize that fear is so strongly rooted in one's psyche that even the most noble thoughts or actions in reality emerge from fear. Be it love, or help, or accepting or giving recognition to others. A deeper look at oneself will reveal this blatant truth. Krishnamurti talks with apprehension on the matter of fear, as it does not lie passively at the root of our actions. It can at times take a very severe violent form. The mind can get very aggressive with the intense need for security and the existence of fear. He therefore talks of a mind that is free of different forms of fear like ambition, competition and is thus comfortable and peaceful.

With the direct perception of fear, one realizes that fear has been the chief sensation on which most of our choices are made. Unless one looks at one's fear directly, it is not possible to rid oneself of one's fear. For that reason, Krishnamurti insists that we face our fears and address them adequately.

The way out of fear.

In his philosophy, Krishnamurti talks in details of looking at fear with all its aspects, as well as facing fear head on, in order to disallow fear to take charge of one's life and to create instead a fearless mind

The fundamental reason for fear is the operation and functioning in the realm of thought. Thought is the accumulation of experiences from the past. As a result thought is the product of past. With thought as a guiding force, mind lives in the and looks at

35 the present from its thought, which is the experience of the past. This creates confusion in the human mind as the past is not adequately prepared to face the present. A mind frill of thoughts and ideas is incapable of observing objectively, clearly, without any prejudice, formula, or concept. Such a mind cannot investigate and explore. This is evident from the fact that no personal authority neither the politicians nor the have solved any of human problems.. The ways of knowing are, for Krishnamurti, with the functioning of the intellect as well as without the functioning of it. Thought, is the means of the intellect. The other way of knowing is the instance of awakening, which he terms as the direct perception of reality

Just as fear of failure in an exam is eradicated by preparing well for it, similarly the conditions that cause fear too will vanish, if one faces them adequately, Krishnamurti opines. For eradication of fear, one has to look at fear with all its aspects, understand its true nature and understand the reason for the augmentation of fear in one's mind.

Fear cannot exist in isolation. It is accompanied by something. It is always the fear of something. On this Krishnamurti says that people are afraid of something because they are not able to accept the way they are, truly and actually. This non-acceptance gives birth to fear. In the sense that in case one is not able to readily accept one's incompetence to doing something, and in addition, as he goes along trying to do it, he experiences either lot of stress or failure. This experience generates fear in his mind. It is the movement from certainty to uncertainty that creates fear, says Krishnamurti.

One obvious condition that causes fear is our tendency to compare and to be better than the rest. This attitude not only instills fear in our own minds but also instills fear in the young when they are compared with others. When there is comparison, the stress of doing well creates anxiety and fear. The person can no longer live in the present; but begins to live under tension of the future. Krishnamurti therefore observes that it is necessary to be able to live in the present than to be overly concerned about the future and spoil the present. In the absence of comparison, the happiness of achieving

36 something, however small, is unadulterated. This attitude will help one to relieve oneself of fear.

'Ignorance' is yet another reason for creating fear in our minds. Fear of the unknown is more severe than the fear of the known. As a result, Krishnamurti talks of eradicating ignorance as a measure towards eradicating fear.

Getting free of the implications of fear: need for security, autliority, and conformity.

Krishnamurti understood the grave implications of the fundamental emotion of fear and its undertone, to derive security through conforming to one's conditioning and authority. Being concerned with developing an independent, thinking mind as well as man's internal flowering, Krishnamurti dealt with the question of freeing the self from the bondage of fear. He perceived the role played by 'fear' on human psyche and realized that the emotion of fear had to be understood by each mind if it had to get free of it.

Krishnamurti thus says, "Extensive awareness and insight will enable one to transcend the desire for certainty, of authority, of conformity. However for that one has to be free, not at the end but at the beginning."(Education and the significance of Life. p. 62).

Thus for Krishnamurti, man had to look within himself to be aware of his bondage. With the perception of bondage, he needs to identify the desires that initiate his conformist attitude. With the mind was so critical and reflective, would it be able to eliminate its futile efforts to seek comfort in the external forces.

When the mind becomes aware of the fact that the opinions of 'authority' too is a thought process of a conditioned mind and perceives that it is not very much different fi-om his own conditioning , then it can get free from the need to accept 'authority', to be conforming, and be free of it's fear.

37 Characteristics of a mind that is free of chaos and fear.

Krishnamurti spoke of a simple mind that is free of Fear, of Conformity, and of need for Security. Creation of a simple mind is central to Krishnamurti's philosophy. Therefore, he elaborately expresses his perception of a simple mind.

He writes, "A healthy mind is the one that can live intelligently, with great love and affection and not be smothered, corrupted by society."(Beginnings of learning, p.55).

A simple mind has no trace of fear, is free of knowledge, dogmas, beliefs, and is ready to look at reality, the way it is, and not the way knowledge describes it to be. It has sympathy, compassion and altruistic love and is in search of knowledge, without making any assumptions. Though the mind is educated, it is not bogged down by theories, ideologies, and ideas.

Real simplicity of life is to be inwardly empty, innocent, without the accumulation of knowledge, without beliefs, dogmas, without the fear of authority (Life Ahead .p. 128)

Giving different dimensions to a simple mind, Krishnamurti says that it is a mind that can live intelligently, with love at its core is free of suppression of the society. Such a mind thinks, is active, and looks, watches, listens without the interference of the thought.

Krishnamurti maintains that a simple mind is free of fear, of authority and conformity, does not live in fragments but lives life as a whole, and as a complete individual. Such a mind has an integration of spiritual, mental, intellectual and physical aspects. The different entities of man co-exist and function harmoniously with each other, without conflict or confrontation.

Categorically Krishnamurti spoke of the rejuvenation of the individual mind. A mind, free of its confiasion, chaos, conditioning, fear, and need for security. He spoke of the need to eliminate all that was causing fear in the mind; like ambition and competition, and to create a mind that is beyond violence, cruelty, hate, antagonism, free of imitation, and is capable of thinking frilly, completely and independently Such a free and simple

m mind can live happily, richly, fiilly, and creatively. Such is a mind of an integrated human being.

While Krishnamurti spoke of life as an integrated human being, with a simple mind, he was well aware that it was not an easy task for the conditioned mind to throw away its old ways and live a life of independent thinking. Nevertheless, he saw no alternative to this. He believed that by awakening of intelligence alone, a happy and peaceful mental state would replace the chaotic and confused mind

Can the present mind change to the ideal mind?

The inner deterioration of man is instrumental for the conflict and disharmony between man and man, man and nature, as well as between different nations. The only way for Krishnamurti, to resolve this conflicting relationship and to build in a new harmonious society would be to drop away the attitude that is causing the conflict. According to him, a quiet, simple, and innocent mind that is, peaceful, is sensitive to every small thing around it, and has love, as its core value is capable of altering the situation of conflict

The way to reach this state- Radical Mutation

Krishnamurti maintains that individual and world crises will cease to be only when there is revolution in human psyche. When the mind understands its ways, looks at its problem deeply and not superficially or casually, then there is deep understanding, there is love and compassion with absence of hatred, jealousy and greed.

Although Krishnamurti's sensitive mind observed and spoke of world and individual chaos, he at the same time also observed the beauty of the world. He observed the misery in the human mind, but also saw peace and tranquility of it. It was possible he said to attain a condition that is free of internal conflict and be happy and peaceful. However, for that it was necessary for the mind to undergo complete mutation or transformation.

39 Mutation of the brain is not the outcome of the intellect. Krishnamurti spoke of the limitation of thought in the process of mutation. Thought has a micro role to play in the total awareness of man. True transformation of heart that Krishnamurti talks of, is a state that comes with insight. No amount of intellectual understanding is capable of transforming the heart. Nor can thought annihilate any disharmony that exists between understanding an action. It is only when reality of action touches the heart, that disharmony ceases to be.

Transformation of heart or Radical mutation is essential to Krishnamurti's thought.

Krishnamurti observes that the crisis arisen in the world is not due to economic or social conditions, but due to the crisis in the mind, and the only way out of this crisis is the fundamental mutation in each individual.

Transformation would liberate the mind of its own existing conditioning, and its self- inflicted miseries. In this newfound freedom and the joy of questioning will the mind have the capacity to find out for itself that which is true. However, essential to this was the understanding of oneself, or self-knowledge. Mutation is possible only when the mind is dissatisfied with its own ways and the content of consciousness. Krishnamurti's thinking on mutation is not restricted to questioning norms, but also necessary to appreciate beauty. He saw life with its beauty and charm and said that for man to partake of this beauty, he needed to divorce himself from organized thought, and look at life with its charm, as is presented to him.

Krishnamurti says, "If we are to change radically our present human relationship, which has brought about unfold misery to the world, our only and immediate task is to transform ourselves through self- knowledge."(Education and the significance of life. p.70).

Krishnamurti's method of dealing with the human problems was different for that of religion. He did not propagate any method or path that would take the mind to the well- defined, set ideals. His approach was to look at one's own thought freely, from without

40 the knowledge of the past. He beheved that any association with the past would prevent complete understanding of life.

Through self-knowledge, one must be aware that one's mind is afflicted with the conditioning or coloring effect of past experiences accumulated in the form of beliefs, likes and dislikes. (Understanding J. Krishnamurti. p.7)

'Self-Knowledge' occupies ftindamental position in Krishnamurti's philosophy. His philosophy has been the insistence of understanding oneself by moving beyond thought. Self-knowledge is the honest understanding of oneself by looking at one's motives, desires, thoughts, beliefs, values, attachments and firm decisions. When the self look at itself, dispassionately, objectively and honestly, it will become aware of its own ways of functioning and the content of its consciousness.

Krishnamurti believes that for proper understanding of the world, and life's problems, one has to understand oneself. Self-knowledge is the basis on which problems related to living can be understood in their right spirit. Krishnamurti strongly holds that unless the cause of the colossal problems of the world is identified, there is no solution to it. It is an impossibility that problems take birth by themselves. It is necessary therefore to find the creator of the problem, which he says, is man himself To look for solutions to the problems beyond oneself thus seems redundant.

Krishnamurti writes, "To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation.". (The First and last fi-eedomp.32) .

There is a strong insistence in Krishnamurti's philosophy to understand dispassionately the mind with all its conditioning and prejudices, as they alone will reveal the true nature of the self

*I What is the self?

The 'self or the 'Me' in Krishnamurti's self-knowledge is the self, which is the constantly moving and changing entity, which is conventionally termed as the Empirical Self Tradition, Culture, Religion, Family, Education are responsible for the shaping of the 'Me', which is the Self

Krishnamurti writes, "..T do not mean the higher self or the Atman, which are all the inventions of the mind, the inventions of thought, inventions bom out of fear..." (Krishnamurti for beginners: An Anthology. P.78)

'Self as is commonly referred to by Krishnamurti is the empirical self He does not refer to the transcendental reality or the Atman when he refers to the self. Self is the movement of thought. It is the accumulation of the various experiences and memories, including the desire for competition and the desire to be. Self is the outcome of the process of identification. My name, my house, my family, my country, and the like. Thus, self is the idea, memory, experiences, of the conscious as well as the unconscious. He considers self to be the part of the mind that is hardened and strengthened by its various ways.

Krishnamurti does not refer to a transcendental permanent self For him, self is in constant flux and yet we cling to the idea of a permanent self, a notion that we fabricate out of our impermanent self

Krishnamurti elaborates that the self is the conscious mind with all its actions and reactions. The whole mind or the self is the hidden as well as the visible, or the obvious. To understand the self is to understand the whole field of the mind.

To understand the whole field of the mind, one has to observe the ways of the self, without judging or condemning. This can be done through the mirror of relationship. When one observes one's anger, jealousy, hatred, violence, domination or the whole movement of one's mind then the mind reveals its true nature.

42' Krishnamurti speaks of the identity between self and thought, or the thinker and the thought. He speaks of the essential identity between the two. If the qualities of the thinker, or his thought cease to be, then there would be nothing left as a separate entity, existing as a thinker. If the qualities of the self like memory, ambition were removed, then there would be no existence of the self Self is not separate or different from the thought. Therefore, it does not exist independent of his thought.

One can transcend the self with a total awareness of the whole process of the self, both the conscious and the hidden. Krishnamurti calls this total awareness, . There is freedom when one is in a state to free the self of its influences. In that state there is creation, which he terms as God or truth.

For God or truth to be, the self has to be absent. A quiet and still mind, which is in a state of non-recognizing, non experiencing, and hence is in the state of creation. In this state, the self is absent. Self can be absent when one is aware of the total working of the self In that state, one realizes what love is. Love is not the self, when you love the self is not.

To quote Krishnamurti, "...when there is love, self is nof. (Krishnamurti: Reflections on the self pi32).

Krishnamurti talks of the cessation of sorrow, chaos and confusion of the human mind in conjunction with the cessation of the existence of the self In this connection, he mentions that the identification of the self creates sorrow and misery. When the self ceases to exist, sorrow too would cease to exist. However, the accumulation of cravings of various sorts act as an impediment for the self to cease to exist. The cravings with their experiences strengthen the self Desires, knowledge, character, belief, reactions and responses are factors that strengthen the self Comprehension of the real alone and to free the 'me' that is responsible for causing the chaos is the way out for the mind with its problems. Thus, self is the product of all the ftinctioning of the mind.

41 Mind can get quiet, with no external influences when it sees the whole process, the intelligence of the self- the way it covers itself thorough identification, virtue, and knowledge. In this state the self ceases to be with its worries, anxieties, fears and experiences some higher state. One becomes aware of only one reality, which is not the 'me'.

What is Self-knowledge?

To quote Krishnamurti, "An ignorant man is not the unlearned, but he who does not know himself, and the learned man is stupid, when he relies on books, on knowledge, and on authority to give him understanding.' (Education and the significance of Life, p. 17)

For Krishnamurti an ignorant man is one who does not know himself. To him, knowledge and ignorance were not determined by the information of the outside world. Rather it was the understanding the content of one's consciousness.

Talking of self-knowledge, Krishnamurti writes, "...We are talking of self-knowing: knowing oneself actually as one is, not as one should be, to see that one is stupid, that one is afraid, that one is ambitious, that one is cruel, violent, greedy; the motives behind one's thought, the motives behind one's actions- that is the beginning of knowing oneself." (Krishnamurti for beginners An Anthology. P.78)

The observation of the self, which reveals about itself, is self-knowledge Self- knowledge is understanding the total being, both psychological and physical. It is awareness of one's every day thoughts, feeling and actions. For self-knowledge, the mind has to be a passive observer, without judging, rejecting, or condemning any thought, feeling or act of the self

Talking of self-knowledge, Krishnamurti makes a categorical distinction between 'acquiring knowledge' of oneself and 'learning' of oneself Self-knowledge is one's own understanding of one self and is not the understanding through theories given by the psychologists or any other field of knowledge. Self-knowledge comes into being through self-inquiry. It is the understanding of one's thoughts, feelings, motives, desires, and

44 ideas. Acquiring knowledge about oneself is getting information by observing, analyzing and examining oneself Learning about oneself is not based on the analysis of oneself; instead, it is the instantaneous perception of the self

How to attain self-knowledge?

To understand the ways of the self, one has to observe oneself in relationship. For relationship is the mirror to self-knowledge. 'To be is to be related', as what Krishnamurti says. There is no existence in isolation. Relationships reveal the ways of the thinker. Thus to understand oneself, one has to use the mirror of relationship. It cannot be known through a or a book or by following any religion. Even with regard to acquired knowledge, Krishnamurti candidly shows its limitation in the process of self- knowledge.

For the understanding of the self, one has to observe the movement of the self, neither with prejudice, conclusion, and hope nor with the background knowledge one has of the self In this connection, Krishnamurti says that observation has to be true, honest, and without the mediation of images. There has to be the immediate perception of the observed. Self-knowledge is the objective and comprehensive understanding of the ways of the self in various situations.

45 Content of the self.

The self that one can experiences with self-knowledge is the entity that has anxiety, fear, miseries, thoughts, suffering, ambition, violence, the good and bad memories and the like, as its content. The mind understands the ways of the self It realizes its conditioned state. It awakens to its petty ways. Through self-knowledge, one gets a clear and candid awareness of oneself.

Krishnamurti writes, ".. .The 'me' is not an entity apart from the accumulations..." (. First Series, p.65)

Urgency of Self-Knowledge.

When the mind is not confined to certain ways with self-discipline, it can reveal itself resulting in self-knowledge. Krishnamurti says that self-knowledge helps us to live intelligently. Intelligence is a state that comes with complete freedom fi-om the self, from the'me'.

It is self-knowledge, according to Krishnamurti, that will awaken one to the Truth. He writes, "The mind is the warehouse of the known, the residue of the known; for the mind to be in that state in which the unknown comes into being, it must be aware of itself...When there is complete self-knowledge, then there is the ending of the known, then the mind is completely empty of the known. It is only then that the truth can come uninvited." ( The First and last Freedom p 137)

Thus for Krishnamurti, self-knowledge is the most fundamental thought from which blooms every other aspect of one's being. It is evident from this the rightful position of self-knowledge in Krishnamurti's thought.

Krishnamurti says, "Real revolution is not according to any particular pattern- either to the left or to the right, but it is a revolution of values, a revolution from sensate values to the values that are not sensate or created by environmental influence. To find these true values which will bring about a radical revolution, a transformation, or a regeneration, it is essential to understand oneself Self- knowledge is the beginning of wisdom and therefore the beginning of transformation or regeneration. Self-knowledge cannot be

46 given to us by another; it is not to be found through any book. We must discover, and to discover, there must be the intention, the search, the inquiry. So long as that intention to find out, to inquire deeply is weak or does not exist, mere assertion or a casual wish to find out about oneself is of very little significance."(The first and last freedom. Pp 42-49)

Difficulty in Self-knowledge.

Although Krishnamurti spoke of self-knowledge as the very essential part of understanding Truth, he was also aware of the problems involved in attaining self- knowledge. He felt that man was in no posifion of thinking on his own or for himself as his mind had become dull with his own ways. That of following others, worshiping authority. Fear of rejection and failure, and finding security in getting into a system. Even if man was aware of his mindset, since his mind had ceased to be pliable, it was difficult for him to get out of it. There was also the fear of the effects of breaking away from age- old accepted norms of living. To break away would impose an action, of such a kind which the mind was not ready for. As a result, the mind was content with continuing with its ways, with creating all problems, justifying them as normal.

Krishnamurti refers to Knowledge, and accumulated experiences as an impediment to self-knowledge. This is because knowledge becomes the centre through which thought operates. The self looks at itself then, not with an empty mind, bit with a mind that is frill of ideas, ideals and desires.

Effects of. self-knowledge

The instantaneous understanding of the working of one's mind, is the understanding of 'what is'. Krishnamurti says that to understand oneself is the beginning of wisdom. Awakening of intelligence is wisdom. He observes that man wishes to be happy. That state is a possibility only when the mind is totally at peace with itself, with no contradicfion and conflict between thought and action. When the mind is virtuous and has inherent goodness will it be truly happy. Virtues like happiness, peace, love are not achieved with their understanding. They dawn on an individual, when his mind

47 understands itself; when the mind sees clearly the wrong as wrong and the good as good. Thereby naturally strengthening the good and dropping the wrong. This awareness brings with it pure joy and happiness. There comes into being complete harmony between thought and action, thus reducing inner conflict, bringing about mutation in consciousness.

Self-knowledge alone can lead to instantaneous mutation in consciousness.

Transformation or mutation of the mind is when it begins to perceive reality with a new vision that is free from conformity.. When the mind becomes capable of seeing for itself, and when both the religious and the scientific spirit coexist and function together in search of truth. Mutation of the mind happens independently, without any external guide. Krishnamurti insists that such a revolution occurs in the individual mind with its independent perception. He reiterates this point by referring to the different types of revolutions that have taken place with little or no consequence.

Krishnamurti writes, "Such a new mind is possible when the religious spirit and the scientific attitude form part of the same movement and consciousness- a state where the scientific attitude and the religious spirit are not parallel processes or capacities of the mind. They do not exist in watertight compartments that have to be fiised, but are a new movement inherent in the intelligence and in the creative mind." (On Education, p. 8)

Krishnamurti is not being dreamy, romantic and unrealistic, as he speaks of the change in the individual that can lead to the change in the world. He is clear that a single individual cannot stop wars or bring about peace among nations, but he is convinced that if this one person can bring about a change in his everyday relationship, it will have its own effect.

Mutation should be instantaneous.

Krishnamurti referred to inward revolution or mutation, which takes place without the barrier of time. Mutation is the transformation of the mind that happens with the perception or with the insight of truth. The insight is deep and intense to cause instantaneous transformation. That is the reason Krishnamurti says that mutation does not

48 happen with time. It is instantaneous. There is no possibiHty of thinking that the mind will change later. The change takes place the very moment the mind sees its own ways. Mutation is out of time, not through time

For Krishnamurti, the inner transformation is possible with the awakening of intelligence, which is a radical awakening that is not a reasoned out process, but an instant direct perception of truth. Krishnamurti is seen to be of the same view as that of Aristotle for whom as there is no gap between knowledge and action, for Krishnamurti, there is no time gap between perception of truth and transformation. He says, "If you observe, if you listen, you cannot help but act."(A Timeless Spring, Krishnamurti at Rajghat. p.56).

Outcome of mutation in the mind: A healthy mind.

A healthy mind will want to create the world in which all can live happily together. It is a world in which there is no division between the rich and the poor, nor between politicians who have all the power and the under privileged who have nothing in life and must work until they die. In that world will live a mind, free of chaos and strife.

Krishnamurti's altruism is evident from his ideas of a healthy mind and a healthy society. He thinks of the general good, rather than the good or happiness of a few. He is concerned about the betterment of the individual and thus the society. Such a healthy mind can live life beautifully and significantly.

Qualities of a new mind. Or that of Transformed consciousness.

The radical mutation of the mind that Krishnamurti talks of refers to attaining freedom from time, thought, fear, ambition and his ideas. Because he observed that fear was so deep rooted within, that man no longer dared to exercise his freedom of thought. He felt secured in following others and following the age old accepted norms. These said Krishnamurti bound man to authority, both, external and internal.

49 Sardesai observes, "In psychological revolution, duality in consciousness ceases. Revolution means a total abolition of authority, inner and outer."(Comparative of H. Bergson and J. Krishnamurti. p.33)

The new mind that has thus attained freedom from thought looks at life afresh with renewed consciousness, which is -

• It is sensitive. • Is free • Has the capacity of choiceless awareness. • Has a religious mind • Has order in its consciousness. • Has the capacity to perceive the Unknown.

Krishnamurti's vision of the new mind had qualities opposed to the present mind in a chaotic and confused state. The new mind would be sensitive to one's surroundings, one's environment, both to people and nature. It would be equally concerned about others as much as oneself There would be no traces of self-centeredness in such a mind. Such a mind is ever alert and thus is inquisitive and wanting to learn. It frees itself from its memories and unwanted baggage of unnecessary information. It is free to learn, observe choicelessly and is ever attentive. Krishnamurti calls this state as being in meditation. The learning mind explores truth with a scientific mind and religious spirit. The exploration into understanding of oneself and the fact brings in order in one's consciousness. When there is emptiness in the mind, the sacred, or the unknown comes into being. Mind thus gets direct perception of truth.

Sensitivity.

Krishnamurti uses the words looking, observing and listening to mean the same thing. He gives a profound meaning to these terms. It is information got through sense organs. The art of looking and listening, involves only the sense organs, with no interference or influence of knowledge that has filled the mind. In the act of observation, there is total

50 perception of all that is around, thus making the mind sensitive to all that exists, and tremendously awake and fully alive.

Looking or observing is to perceive without the image. Perception with an image hinders observation. It is the centre, which is the image that is looking and not the observer. Therefore, there is a gap between the observer and the observed. Observation of the fact and accepting it the 'way it is', is the key factor of Krishnamurti's thought. Along with the importance of observing one self, the within, he also speaks of observing, looking, listening of the outside world, the without.

Listening and looking is when there is no comparison or evaluation made. A truly observant mind has care, affection and intelligence that come with the act of looking. Krishnamurti speaks of Looking and Listening as that which has strength to generate action, effortlessly and naturally. He maintains that there is no gap between seeing and acting. Sensitivity is to be aware of the surroundings. It is being compassionate and considerate not only to oneself but to everyone and everything around.

A sensitive mind can appreciate beauty with the absence of the observer. Thought and sensitivity do not ftinction together. Only in the absence of thought could sensitivity come into being. Sensitivity is thus very close to the religious mind in order that is awakened to the right place of the intellect and the functioning of the mind.

Choiceless Awareness

Krishnamurti's philosophy looks at the fundamental questions related to living a healthy life. To understand life, Krishnamurti insists on the understanding of reality, or the fact, the way it is, and not in the manner it is projected by one's thought. He attaches great value to this kind of direct perception, which he terms as choiceless awareness. Direct awareness of truth, of 'what is', without the interference of thought is choiceless awareness.

51 Krishnamurti talks of right perception. Right in the sense of having clarity. Clarity of perception comes in when the act of observation is not distorted by the observer's projection of personal ideas. It is when the observer observes the fact 'as it is'. It is the perception of the essence of the observed. Observation sans clarity is perception that arises out of confiision of one's relationship with the observed.

Krishnamurti speaks of right perception, and emphatically maintains the distinction between perception and choiceless perception; for all that one sees, cannot be regarded as right perception. While talking of perception, he proclaims that the observer influences perception. Right perception is seeing the fact 'as it is'. A perception that involves the active participation of the observer is seldom the right perception. Perception dominated by the observer's thought and projections cannot reveal the true nature of the observed. As a result, such apperception cannot be termed as right perception.

Giving details of the act of perception, Krishnamurti says, sense organs provide the brain with data that is recorded by it. In turn, the mind interprets the data, which is that person's perception. Thus, perception of a fact is our interpretation of it. It is with this interpretation that the mind responds to the outside world.

In the process of living, one experiences right relationship between people and things. This is significant because, with right perception, Krishnamurti says, comes right action. While referring to choiceless awareness, Krishnamurti also talks of attention, and intelligence.

It is the habit of the mind to name the fact as soon as it is perceived. Intelligence, says Krishnamurti, is perception, without naming. It is perception without the influence of the intellect. From such an understanding intelligence is bom. Intelligence comes with understanding, and is not cultivated or acquired artificially.

52 Choiceless awareness is free of theories and intellectual understanding. It is perceiving the fact without translating it into knowledge. Such as awareness is not evolutionary, but at the very instance the fact is perceived the truth of it is also perceived.

Direct perception, without naming but merely being aware of the observed totally, is being attentive to it. Krishnamurti talks in details about direct perception, intelligence and attention because he observes that direct perception has the capacity to abolish chaos and confusion in the mind. Attention is that state of mind in which the mind has no choice of what it sees. It perceives all that it sees without its personal impositions. It is a state of choiceless awareness. It is in that state of mind says Krishnamurti, that there can be direct perception of truth.

Krishnamurti, in his philosophy speaks at length about the functioning of the mind and its problems. For the way out of these, he says, fundamentally necessary is awareness, which involves a total and integrated understanding of the problem. For him perception of the problem itself is the elimination of it. He rejects the idea of annihilating a problem with conscious efforts. It is the Awareness of this quality that alone dissolves it.

Just as Krishnamurti speaks of observing a fact, he also speaks of observing oneself passively and choicelessly. For a dispassionate perception of the self, one should not allow the influence of one's personal biases and prejudices in the perception. Such a choiceless observation enables the mind to perceive clearly the right, in the process the wrong falls away, by itself, without the effort of the will. Perception of this value that has clarity will result in dissipating problems relates to the content of consciousness.

Insight/ Religious mind.

Krishnamurti refers to state of mind that is timeless- which is not influenced by the past nor concerned about the fiiture. It lives in the present or the 'now'. To such a religious mind, says Krishnamurti, Insight occurs. Krishnamurti talks of the inability of mind to perceive reality due to its heavy conditioning. The only way out therefore is to free the

53: mind of its conditioning so that it is free from its bondage and can operate without restraint.

A religious mind is not that of a man following religion. Religious mind is clear in its self-knowing. Such a mind dies to the past, to all its knowing, its theories and intellectual understanding. To such a mind, love with its gentleness follows, with a spontaneous quality of humility. Freedom from the past makes the mind fresh and new. Thus, it has the ability to receive a new experience, without naming or categorizing.

On his understanding of Insight, Krishnamurti writes, "That is to see into things, into the whole movement of thought, into the whole movement..." (Questions and Answers, p. 10)

Insight is the perception of the very essence of the observed as well as the perception of the mind of the observer. It is total awareness of both the internal as well as the external reality. Intelligence is awareness of reality. It occurs when the mind becomes free of its projections, desires and conditioning. With insight or intelligence, one gets the freedom to do what one loves to do, irrespective of the family or societal pressures, that one would have other wise felt.

Krishnamurti writes, "Real freedom is not something to be acquired, it is the outcome of intelligence."(Life Ahead, p.53)

Krishnamurti talks of the nature of Insight. It is completely different from thought and fiinctioning of intellect. With Insight, the change in mind is radical and instantaneous. Thought cannot bring about such a radical mutation in mind because thought functions in time implying that the change will be gradual.

Insight is to perceive the nature of fact, and to understand the whole content of thought. It is not analysis or an outcome of thought. "It is: to perceive something instantly, which must be true, logical, sane, rational..." (Questions and Answers, p. 10)

Despite being rational, Krishnamurti insists that insight is not thought. Although both generate understanding, insight is instant awareness of fact. Perception with insight is

54 total and complete. Thought that functions in time, is never all- inclusive, it is fragmentary, thus cannot give total awareness of the fact. Insight appeals to the heart. Thus with insight, there is instantaneous transformation of the mind. Action that is a result of insight is in complete harmony with the sanctions of the heart. Such an action is free of conflict and dualism and therefore brings forth peace. There is harmony between action and insight.

Wisdom that comes with thought is tentative, often causing disharmony between thought and action. This results in the increase in the chaos in the mind. Insight is without the influence of thought that enables the mind to see everything clearly, without distortion. Clarity that comes with insight results in instantaneous action. Action not in time, but that which is beyond time. Such an insight and action can create a new mind- that is free of duality, conflict and confusion. Insight dispels darkness, which is the ending of ignorance.

Although insight is a result of pure observation, it happens at the same time as observation. It is not a gradual process Total insight is with the ending of time and thought. Insight has the capacity to bring mutation in the brain cells and can uncondition the mind. With this is the total flowering of the brain.

Thus, Insight occupies a prominent place in Krishnamurti's thought. It is the apprehension in which thought and knowledge are redundant. Insight occurs with the cessation of thought. However, insight is not a deliberate action. It cannot be called for, or invited. It comes at its own pace. The reason why one does not have insight is that the mind is blocked with knowledge, habit, and conditioning. So unless the mind is ready to free itself of it's knowledge, theories, and thought, there can be no insight.

Meditation

Krishnamurti disregards the conventionally accepted methods of, meditation like concentration, prayers, Discipline, Control of the mind and so on. Meditation is

55 intimately related to Self-knowledge. Meditation is the beginning of Self-knowledge and without Self-Knowledge, there is no meditation. Meditation is being aware of every movement of living. Meditation is self-knowledge that understands all the layers of consciousness, not only the superficial layer, but the deeper hidden layers as well. To get down to the level of depth of one's consciousness, the mind should be still and tranquil. Such a state of the mind can be achieved when the mind understands the right place of all that is happening in the superficial layer of consciousness.

Krishnamurti makes a clear distinction between Concentration and Meditation. Concentration is purposive, an act involving effort to focus on one thing, with a deliberate attempt to terminate distraction on any other thing. Meditation is an effortless activity that happens naturally when the mind is silent. Mind will be silent when the mind frees itself from thought, its past, its memories and its fragmentary thinking. In such a state of silence, mind can perceive truth, which is meditation.

Meditation is a state of mind when the mind cleanses itself of its content at all levels, both superficial, right down to its roots and stops totally the naming process, that is, stops the operation of thought.

Krishnamurti writes, "To understand the now is the immense problem of meditation - that is meditation." (You are the World, p.67)

Meditation is a state of mind in which revolution in the psyche takes place. In that state of insight, reality unfolds itself Krishnamurti uses meditation to denote a very deep revolution in the mind, which goes to the depth of one's mind (being). In the sense that Meditation brings about a change in the very innermost attitude, irom which emerge all thoughts and decisions. It is thus, not a revolution in the ordinary sense of the term, but is much more than mere superficial change.

Meditation is choiceless awareness, in which the observer is absent. In other words, that is, there are no memories, thoughts, and ideas of the observer in the act of observation. A state, in which the mind is attentive, is quiet and still, because it is free of unneeded

56 memories. There is space in such a mind with the abiUty to perceive, that which is eternal and sacred.

If effort is required to think differently, for radical mutation that Krishnamurti talks about, or efforts to be free of one's conditioning, it is no revolution at all. Meditation on the other hand, brings about radical change, but demands no efforts. One notices the change in one's psyche, attitudes, and freedom that one has attained naturally through meditation.

To quote Krishnamurti, "There is freedom when the entire being, the superficial as well as the hidden, is purged of the past. Will is desire; and if there is any action, any effort to be free to denude oneself, then there can never be freedom, the total purgation of the whole being. When all the many layers of consciousness are quiet, utterly still, only there is then the immeasurable, the bliss that is not of time, the renewal of creafion."(Commentaries on living. First Series, p.66).

Krishnamurti's philosophy deals mainly with the functioning of the mind and is ability to have direct perception of truth. His reference to metaphysical realities like self or God or the Ultimate truth does not take assume central position. The following paragraphs mention the references made by him on these topics.

Freedom

'Freedom' is a foundation of Krishnamurti's thought. His vision of creating a new mind is founded on the basic need, which is to have a free mind. His concept of freedom is unique and does not imply in any sense the freedom of action as per one's desires and fancies. It is not unconditional freedom standing in isolation; but goes together with order, or the firm conviction of the right through one's perception.

Freedom at the intellectual level is being free to inquire, to examine, or to investigate. It is denial of authority guru. It is freedom to investigate in every field, including the

S7 functioning of the human mind. Freedom is to be free to hsten to the word, but to not get entangled in the meaning of the word. It is independent investigation.

Krishnamurti writes, "Freedom is not a reaction; freedom is not choice. It is man's pretense that because he has choice he is free. Freedom is pure observation without motive; freedom is not at the end of the evolution of man, but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence."(Krishnamurti: The years of Fulfilment, pp 204-205)

What freedom is not

Krishnamurti's understanding of freedom is unique in the sense that for him freedom is not the sanction to behave as per one's choice. Freedom has much deeper connotation and significance. Freedom coexists with order, which is the outcome of the considerate outlook and watchfulness of the inner and the outer. From this awareness comes in order, and with that order comes freedom.

Freedom does not imply choice. For Krishnamurti only a confused mind experienced the dilemma of choice. A mind, which has order, can see clearly, only the right, which is the only possible way to act. Thus, for an orderly mind there is no choice. Freedom therefore does not imply the disposifion of exercising choice.

Krishnamurti was critical of the commonly understood notion of freedom. He believed that the cause of misery in the world is the incorrect understanding of freedom. Freedom was understood to mean sanction to do what one liked, with no consideration to others. He denies this self-centered understanding of freedom. /^

Are we free?

Krishnamurti exposes his belief that the human mind is not free. Human minds are completely conditioned. Religion, culture, family and our personal experiences influence and condition the mind. Past memories too have an impact on our present state. Every

58 thought or idea emerges form the bundle of impressions on the brain. Thus our thought is the product of the past and our conditioning. Apparently we sense our personal freedom, but essentially it is not so. Thus, Krishnamurti firmly believes that we are not free.

How to free oneself from one's conditioning?

We cannot cure conditioning by more conditioning. The existing state of conditioned mind has no capacity to rid itself of its own conditioning. Krishnamurti rejects the methods of meditation or intellectual discipline or austerity, moral discipline or prayers as a means to destroy memory. No amount of external efforts or deliberate exertions can destruct memory or conditioning.

The only remedy against our conditioning is to accept it as a fact, go down to the roots of it and look at it without either justification or condemnation. Krishnamurti says that when we see that our mind is conditioned, conditioning withers away. Awareness of this kind puts an end to all sorts of habits and conditioning, the mind is accustomed to.

Conditioning ceases to be with the awareness of the insignificant existence of thought or the intellect in the whole process of understanding. This awareness brings in the understanding of the shallowness of thought and thus sets itself free from the bondage of the intellect. Krishnamurti says that this awareness alone breaks down the walls of conditioning, thus freeing the mind from it.

The urge to be free from conditioning sets in with the intense desire of the discontented mind to know the truth. The dissatisfied mind, which is in search of the real, is disgruntled with the religious, political and cultural influences. The gravity of the search of the real makes the walls of conditioning fall apart, and the thus liberated mind stands alone, and empty from within.

59 Can our desire for freedom, set us free?

Krishnamurti points out that desire is the result of thought. It is controlled and dominated by thought. Thus, to desire freedom, or a noble desire of the kind, is still the product of thought. It cannot be achieved through experience, discipline or conformity. Freedom is not at the end, but at the beginning. Unless one is free, one cannot conduct an inquiry independent of one's conditioning. Freedom or liberation cannot be acquired or learnt or through any other effort of the will. Thus, our desire to be free has no capacity to set us free.

If all of us are conditioned, would nobody understand the truth?

A sensitive, inquiring mind can be aware of the truth, opines Krishnamurti. A religious mind, which is in a constant state of investigation, and is aware of the influences of his personal conditioning, will be able to perceive truth about a fact immediately. A discontented mind that does not fall in the trap of accepting yet another type of authority to cover his discontent will be in a position to apprehend truth. What is the state of the mind when there is freedom?

Freedom is a state and quality of the mind. This is not a consciously desired state. It is neither the desire to be free of something. No amount of acquired virtues can lead to freedom unless the mind has the quality of being free. A free mind is intensely active and vigorous. It denies conformity, thus naturally frees itself from the bondage of the measurable. There is true revolution in the quality of the mind. Such a mind is not dependent on experience or ideas. It functions by itself, thus experiencing solitude.

Types of freedom.

There are several types of freedom. Freedom gained by knowledge, Economic freedom implying monetary and material wellbeing. Freedom of capacity, that is the ability to

m write or to think clearly, and freedom from emotions like jealousy, envy and so on. In addition, the ultimate freedom, that is commonly termed as nirvana or moksha.

Krishnamurti says that to think that we are free, is an illusion. Our freedom lies in the limited frontiers of out conditioning. Freedom is bound in the cage of conditioning. We are governed by thought. Ideals too dominate out thinking. As a result, we yearn to be free of our negative emotions like anger. However, Krishnamurti points out that the desire to be free of anger too is a reaction arising out of conditioning. Therefore, there is no absolute freedom. It is restricted to making a choice between the barriers set by our conditioning. Freedom does not come in with forced discipline, or the artificial training of the mind. A true state of discipline comes with the awareness of the whole significance of it. The awareness that freedom is not the result of any activity impressed by thought. Freedom exists in and by itself A truly disciplined mind understands this nature of freedom.

Mind aware of true nature of freedom, has the capacity to experience the fact, the actual nature of facts, its personal motives, emotions, without condemnation. This honest perception of the self sets it free from the measurable, thus inviting the immeasurable, involuntarily, without knowing. Such a mind is free of tradition, authority, dominance, or dependence.

Freedom exists in and by itself It is not a reaction, nor an ideological conclusion, experience, or thought. A free mind lives in solitude, free from the bondage of societal ideology, with its psychological structured, and shaped by our many reactions. Freedom and state of solitude go together. A free mind is in a state of solitude, when it is always fresh, and not dependent on external circumstances. A free mind is aware of the narrowness of its inner space, built by creating the image, around itself, with the mind as the center. This awareness brings in freedom. Such a free mind has order.

61 God.

In the pursuit of truth, man has always guided his inquiry in the realm understanding about God, who commonly accepts the position of the Ultimate Reality. Krishnamurti does not refer to God as has been done in conventional terms. He mentions about the sacredness or the unnamable, or the unknown as terms referring to the Ultimate.

To quote Krishnamurti, "But there is a sacredness that is not of thought, nor of a feeling resuscitated by thought. It is not recognizable by thought nor can it be utilized by thought. Thought cannot formulate it. But there is sacredness, untouched by any symbol or word. It is not communicable. It is a fact" (Krishnamurti's notebook, 28 June 1961)

Krishnamurti refers to the Ultimate as the sacred, which cannot be comprehended by thought or the intellect. He speaks about and defies the common understanding of God. As for Krishnamurti, notion of God is the invention of the mind. Man's sense of insecurity, and loneliness, necessitates the search of security, which comes in the invention of the idea of God. Man's despair has given sacredness to the idea of God. Krishnamurti reiterates that the idea or symbol of God is a means to escape from one's immediate reality. Man is perpetually in search of something that will be enduring, will give peace and inward quietness.

Krishnamurti however criticizes man's approach to God. He believes that the concept of God as is done by man is instrumental to creating division and conflict among men. Separation of man as being either a Hindu, a Muslim, Buddhist, or a Catholic is responsible for the major unrest, wars, and strife in the world.

Krishnamurti expounds his insight into understanding God. He says that the Gurus cannot be the source of authority in this field. As the Guru can be as conditioned as any other mind. In addition, the word is not the thing. Therefore, word can only describe God but cannot help one get the experience of it. If one tries to intellectualize God or try to understand God rationally, that way too will not give the perception of God as the

62 intellect can create an image of God, which will be taken as true, with no means of exploring its correctness. Thus, he exposes the inability of the intellect to get the vision of God.

When the mind is quiet and still, reality or the indescribable comes into being. When there is no ideation, longing, desire, and the mind has to free from the external as well as the internal influences then reality comes. Therefore, to understand that reality one has to understand the factors that agitate the mind, the reasons for strife and confusion. One has to understand the facts of one's life. If one is confused with regard to the things in the world like food, shelter, clothing and the like, then how can one find reality? The thought process, which means the thinker, must cease to be. Thus, all thought process must end. Experience and not thought can help in the direct apprehension of God.

Krishnamurti affirms the difficulty involved in experiencing reality. He says that the mind fiancdons in the realm of the known. It has no ability to go beyond the known for the perception of the unknown. The mind tries various ways like disciplining itself and follows rituals that with the hope to apprehend reality. However, for Krishnamurti these being products of thought the methods fail to equip the mind to experience reality. Mind does not need discipline, but has to be still and quiet, with no internal and external influences. Such a mind is free from naming, categorizing, and dividing.

A quite mind comes into existence with self-knowledge. When it understands all its conflicts, strife, hopes, fears, and goes through them, goes beyond them, and all the illusions of the mind, then a quiet and still mind comes into being. The conditioning and limitation that the mind has set for it act as a barrier in the understanding of reality.

Krishnamurti writes, "The mind can be still only when it is not experiencing...But when the superficial mind is quiet, the deeper mind can offer its infimadons. When the whole consciousness is silent and tranquil, free from all becoming, which is spontaneity, then only does the immeasurable come into being." (Commentaries on Living, First series, p 40)

m Krishnamurti calls this state of self- understanding to be the state of meditation. He says meditation is not withdrawal from life, but is the understanding of oneself, at both the conscious and the unconscious level, and then there is a state of tranquility, which is meditation. Thus, self-knowledge is the beginning of meditation. The silence of the mind is meditation and in that, state the eternal comes into being.

Krishnamurti thus exposes the impediments of direct perception of reality. He however does not elaborate on his perception of the real or the sacred. He does not seem to deny the existence of God. His understanding of God appears to be contrary to popular opinion as that is what he vehemently denies. He refers to the sacred as the real, but does not; in very clear terms make a detailed mention of that. He leaves his readers and listeners to perceive the sacred for themselves, without the conditioning influence of Krishnamurti's thought. He lived by his conviction of setting man unconditionally free. This justifies his silence over the detailed elaboration on his perception of God.

To quote Krishnamurti on his view on sacredness,

"To me the word sacredness has an extraordinary meaning... I am not trying to make you feel or experience reality through the word. You can't. You have to go through all this for yourself, not verbally, but actually... then you will know what love is, and you will come upon that which may be called sacred."(On God. p 142.)

Krishnamurti thus spoke of the conditioned mind as the cause of misery and strife, and with no ability to have a direct perception of truth. He mentions radical transformation that can create a new mind with a new set of values. Krishnamurti's philosophy seems most practical and as a true pointer to live differently. It is necessary to understand the way of creating such a new mind.

The Krishnamurti Schools are inspired by Krishnamurti's educational vision, to help create minds that are intellectually, emotionally, physically well developed, are sensitive, are free of fear and can think independently, have a religious mind and order in their being. It is such a free mind that Krishnamurti desires to be awakened in everyone, more

64 particularly, in the students and teachers, through education. It will be an interesting and valuable study to find out the different methods adopted by the schools to implement this vision. The next chapter studies in detail Krishnamurti's vision of education.

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