Jiddu Krishnamurti (1895-1986) is widely regarded as one of the most significant philosophical and spiritual figures of the twentieth century. He was an Indian philosopher, speaker, and writer whose core message emphasized total psychological freedom from all conditioning.
His Life:
Early Life and "Discovery": Jiddu Krishnamurti was born on May 11, 1895, in Madanapalle, a small town in south India, into a Telugu Brahmin family. He was the eighth of eleven children. When he was about ten years old, his mother passed away, and his family later moved to Adyar, Chennai, near the headquarters of the Theosophical Society. In 1909, he and his younger brother, Nityananda, were "discovered" by C. W. Leadbeater, a prominent member of the Theosophical Society, who believed Krishnamurti possessed a unique aura and was destined to be a "World Teacher."
Theosophical Upbringing: Adopted by Annie Besant, then president of the Theosophical Society, Krishnamurti was raised and educated to fulfill this perceived role. He was tutored in English and classical literature, and his life was meticulously curated to prepare him for the spiritual leadership that the Theosophists had predicted. He traveled to Europe and was introduced to aristocrats and spiritual seekers.
Rejection of Authority and Organizations: Despite the extensive preparation and the immense expectations placed upon him, Krishnamurti eventually rejected the idea of being a world teacher or spiritual leader. In 1929, he famously dissolved the "Order of the Star in the East," an organization created specifically to prepare the world for his coming. He declared that "Truth is a pathless land" and that man cannot come to it through any organization, creed, dogma, priest, or ritual.
Life as an Independent Inquirer: For the rest of his long life (nearly sixty years), he traveled the world, giving spontaneous talks and dialogues to large audiences until his death in 1986 at the age of ninety. He had no permanent home but often stayed in Ojai, California; Brockwood Park, England; and Chennai, India. He aimed to "set humankind unconditionally free from the destructive limitations of a conditioned mind."
Core Teachings: Krishnamurti emphasized self-awareness and encouraged people to question everything, including beliefs, traditions, and authority. He believed that true freedom comes from understanding one's own mind and emotions. His teachings focused on living in the present moment, letting go of fear and attachment, and the necessity of a radical psychological revolution within each individual, rather than through external systems or gurus. He often used the phrase "The observer is the observed," indicating that our perception shapes our reality.
Legacy: Krishnamurti did not found any new religion or sect, nor did he subscribe to any political or ideological thought. He wanted people to find their own truth and not depend on others. His talks and dialogues have been compiled into more than sixty books, including "Freedom from the Known," "Commentaries on Living," and "The First and Last Freedom," and translated into numerous languages. His charge to the foundations he established was to spread his un-interpreted, authentic body of work. His ideas continue to influence many in fields like education, psychology, and spirituality. These texts, largely attributed to Jiddu Krishnamurti, explore the nature of human consciousness, thought, and existence. They emphasize that understanding oneself, rather than relying on external authority or accumulated knowledge, is crucial for profound change and freedom. The writings frequently discuss how fear, desire, and the self-centered activities of the mind contribute to conflict and suffering, both individually and globally. They propose that true insight and transformation occur when the mind is empty of its conditioned past, allowing for a state of choiceless awareness, silence, and love that transcends the limitations of thought and time. Ultimately, the sources suggest that ending internal conflict and division is the path to resolving wider societal problems.
Krishnamurti's Philosophy
Source: Excerpts from "First and Last Freedom" (FLF) and "Freedom From The Known" (FTK) by J. Krishnamurti.
Overview: J. Krishnamurti (1895-1986) was a profound and influential thinker who consistently rejected traditional forms of spiritual authority, including the messianic role initially projected onto him. His teachings are not aligned with any specific religion or philosophy, but rather aim to address fundamental human problems and promote a universal understanding of existence. A central tenet of his philosophy is that true freedom and transformation arise from radical self-understanding and awareness, not from external authority, ideology, or accumulated knowledge.
Key Themes and Important Ideas:
1. The Nature of the Self and Society: Krishnamurti views the individual as inseparable from society, stating, "Society is what you and I, in our relationship, have created; it is the outward projection of our own inward psychological states." (FLF, p. 26). He emphasizes that societal problems like "wars, unemployment, starvation, class divisions and utter confusion" are rooted in the individual's psychological state. A fundamental revolution, therefore, must begin within oneself.
Individual as the Problem: Krishnamurti asserts that "The problem that confronts most of us is whether the individual is merely the instrument of society or the end of society." (FLF, p. 34). He argues that the individual is not merely a product or instrument of society but the very root of its problems and, consequently, its potential solution.
Self-Centered Activity: Much of human activity is described as "self-centred activity," driven by persuasion, indulgence, fear, condemnation, and control. This activity, whether conscious or unconscious, is inherently detrimental and leads to fragmentation and destruction. "Self-centred activity creates mischief and chaos but we are only aware of it in certain directions." (FLF, p. 127).
Conditioning and the 'Me': The mind is deeply conditioned by nationality, caste, class, tradition, religion, education, and various experiences (FTK, p. 25). This conditioning creates a "narrow pattern of the 'me'" (FTK, p. 25). To understand oneself fully, one must investigate and go beyond this conditioning. "When you become aware of it, does this conditioning of race, religion and culture bring a sense of imprisonment?" (FTK, p. 26).
Relationship and Isolation: Relationships are often based on "image-forming" and dependency, leading to conflict rather than true communion. Krishnamurti suggests that isolation is not just physical but psychological, rooted in the self-enclosing activities of the 'me'. He states, "Life is a matter of relationship; and to understand that relationship, which is not static, there must be an awareness which is pliable, an awareness which is alertly passive, not aggressively active." (FLF, p. 98). True understanding of oneself emerges from observing oneself in a relationship. "Relationship is a process of self-revelation, and, without knowing oneself, the ways of one’s own mind and heart, merely to establish an outward order, a system, a cunning formula, has very little meaning." (FLF, p. 107).
2. The Limitations of Thought, Belief, and Knowledge: A recurring theme is the inadequacy of thought, accumulated knowledge, and rigid beliefs in solving fundamental human problems or achieving true understanding.
Thought as Problematic: "Thought has not solved our problems and I don’t think it ever will." (FLF, p. 111). Thought, being a product of memory and past experience, is inherently limited and fragmented. It creates "the 'me,' the self," which is the center of self-centered activity and the source of problems. "Thinking is a reaction." (FLF, p. 111).
Knowledge as a Hindrance: Knowledge, especially accumulated knowledge, can hinder true understanding and freedom. "Knowledge is an affair of symbols and is, all too often, a hindrance to wisdom, to the uncovering of the self from moment to moment." (FLF, p. 18). He posits that "Knowledge is always in the past, and as most of us live in the past and are satisfied with the past, knowledge becomes extraordinarily important to us." (FTK, p. 21). True freedom requires being free from the "dead weight of authority" and the past.
Beliefs and Dogmas: Beliefs, whether religious, political, or personal, are seen as divisive and a source of conflict and isolation. "Belief and knowledge are very intimately related to desire; and perhaps, if we can understand these two issues, we can see how desire works and understand its complexities." (FLF, p. 57). Beliefs often serve as an escape from the fear of emptiness and loneliness (FLF, p. 58). True liberation comes from abandoning all dogmas and beliefs. "The mind is capable of freedom from belief? You can only be free from it when you understand the inward nature of the causes that make you hold on to it..." (FLF, p. 63).
3. The Importance of Awareness and Self-Knowledge: Instead of external methods, Krishnamurti emphasizes direct observation and choiceless awareness of one's inner workings as the path to understanding and transformation.
"Study Yourself": The primary means of understanding reality and solving problems is through self-knowledge. "But that is the last thing we want: to know ourselves. Surely that is the only foundation on which we can build." (FLF, p. 31). Self-knowledge is essential for transforming the world.
Awareness without Condemnation: Awareness is not introspection, which leads to modification, but a state of choiceless observation without judgment. "One is aware, I think, without too much discussion, too much verbal expression, that there is individual as well as collective chaos, confusion and misery." (FLF, p. 21). This "passive awareness" is crucial for discerning truth and understanding the root of conflict.
The Act of Observation is the Action: "Observation in itself is the action." (FTK, p. 12). When one observes their conditioning and reactions without intellectualizing or comparing, that observation itself is the transformative act. The "observer" is not separate from the "observed"; the "thinker" is the "thought." (FTK, p. 130-132).
Total Attention and Silence of the Mind: To truly understand, the mind must be silent and give "complete attention." This state of "total energy" and "total attention" is the "highest form of intelligence." (FTK, p. 126). This inner stillness allows for direct perception of truth without the distortions of thought or memory.
4. Suffering, Fear, and the Desire for Pleasure: Krishnamurti delves into the interconnectedness of suffering, fear, and pleasure, identifying them as fundamental aspects of the human condition that prevent freedom.
Suffering's Root: Suffering, both physical and psychological, often arises from identification with ideas, people, or possessions, and the desire for gratification. "If I want something but do not get it I suffer; if I want more saris, or more money, or to be more beautiful, but cannot have what I want, I suffer." (प्रेम_क्या_है_कृष्णमूर्ति, p. 25).
Fear and the Unknown: Fear is closely linked to isolation and the unknown. "Fear can exist only in relation to something, not in isolation." (FLF, p. 83). Overcoming fear requires direct communion with the "fact" of fear, rather than escaping from it through beliefs or seeking security. "Self-knowledge is the beginning of wisdom, which is the ending of fear." (FLF, p. 189).
Pleasure and Memory: The pursuit of pleasure, driven by memory, creates conflict and perpetuates suffering. "Thought is never new, for thought is the response of memory, experience, knowledge." (FTK, p. 43). To truly experience something new and fresh, one must not allow pleasure to become a continuous demand based on past experiences. "If you are satisfied with your conditioning you will obviously do nothing about it, but if you are not satisfied when you become aware of it, you will realize that you never do anything without it. Never! And therefore you are always living in the past with the dead." (FTK, p. 26).
5. Love and Transformation: Love, in Krishnamurti's view, is not a product of thought, memory, or desire, nor is it about attachment or control. It is an extraordinary state of being that emerges when the mind is free from its conditioning.
Love as Freedom from the 'Me': "When thought, the 'me', is completely silent, is there a state of experiencing...?" (FLF, p. 56). Love cannot exist where there is self-centered activity, fear, jealousy, or the pursuit of power. "Love is its own eternity; it is the real, the supreme, the immeasurable." (FLF, p. 18).
Love is Not an Idea or Concept: "Can you think about love? If thought is involved then is it love?" (प्रेम_क्या_है_कृष्णमूर्ति, p. 110). Love is not an intellectual construct but a state of being that arises when the mind is quiet and free from images and demands.
Transformation through Love (and absence of the self): "Love is not hedged about and caught in jealousy, for jealousy is of the past. Love is always active present. It is not 'I will love' or 'I have loved'. If you know love you will not follow anybody. Love does not obey." (FTK, p. 110). This radical transformation, or "total revolution," is not a gradual process but an instantaneous one that occurs when the "old brain" ceases to operate on its conditioned patterns. "Freedom comes only when you see and act, never through revolt." (FTK, p. 90). The ending of the self, or 'me', is crucial for the emergence of love and a fresh, new perception of life.
6. Rejection of Authority and Gradualism: Krishnamurti strongly dismisses any form of external authority, including spiritual teachers, gurus, organized religions, and prescribed methods, as hindrances to true freedom. He also rejects the idea of gradual transformation.
"Depend on Yourself": "You do not choose a guru who says, 'Depend on yourself'; you choose him according to your prejudices." (FLF, p. 151). True self-knowledge cannot be given by another; it must be discovered directly.
Freedom is Immediate: "Freedom can only come about naturally, not through wishing, wanting, longing. Nor will you find it by creating an image of what you think it is. To come upon it the mind has to learn to look at life, which is a vast movement, without the bondage of time, for freedom lies beyond the field of consciousness." (FTK, p. 94). The transformation is not a process over time but an immediate cessation of the old, a "dying" to the past each day.
Core Themes in J. Krishnamurti's Philosophy
Sources:
Excerpts from "First and Last Freedom 2 J krishnamurti.pdf"
Excerpts from "First and Last Freedom J krishnamurti.pdf"
Excerpts from "Freedom From The Known - J. Krishnamurti.pdf"
Excerpts from "प्रेम_क्या_है_कृष्णमूर्ति.pdf" (translated and integrated)
Date: October 26, 2023
I. Introduction: The Fundamental Problem and the Nature of Truth
Krishnamurti posits that humanity's fundamental problem is a result of pervasive confusion and misery, both individually and collectively. He argues that this crisis stems from our ingrained patterns of thought and external conditioning.
The Global Crisis as an Inward Projection: Krishnamurti states, "There is suffering, political, social, religious; our whole psychological being is confused, and all the leaders, political and religious, have failed us; all the books have lost their significance." He further clarifies that "the present crisis is without precedent" and is largely a "spectacular and bloody projection of our everyday life." (First and Last Freedom, p. 21, 182)
Rejection of External Authority and Dogma: A cornerstone of his philosophy is the outright rejection of all external authority, including spiritual teachers, organized religions, gurus, and preconceived ideas or dogmas. He asserts, "You do not choose a guru who says, 'Depend on yourself'; you choose him according to your prejudices. So since you choose your guru according to the gratification he gives you, you are not seeking truth but a way out of confusion; and the way out of confusion is mistakenly called truth." (First and Last Freedom, p. 150-151). He unequivocally states that "Truth is a 'pathless land,' and it cannot be reached through any formal religion, philosophy, or sect." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 2)
The Pathless Nature of Truth: "The truth of that word is not the thing, surely. So don’t let us be caught up in words. Leave that to the professional lecturers. There is a search for something permanent, is there not? In most of us—something we can cling to, something which will give us assurance, a hope, a lasting enthusiasm, a lasting certainty, because in ourselves we are so uncertain. We know a lot about facts, what the books have said; but we do not know for ourselves, we do not have a direct experience. And what is it that we call permanent?" (First and Last Freedom, p. 29). This implies that truth is not a destination to be reached through prescribed methods, but rather something discovered directly through observation.
II. Self-Knowledge: The Foundation of Transformation
Krishnamurti repeatedly emphasizes that understanding oneself is the only foundation upon which true transformation and freedom can be built.
The Urgency of Self-Knowledge: "The problems of the world are so colossal, so very complex, that to understand and to resolve them one must approach them in a very simple and direct manner... The transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. 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." (First and Last Freedom, p. 42-43).
Understanding "What Is": The core of self-knowledge lies in "observing what is actually taking place within yourself and outside yourself" without judgment or condemnation. (First and Last Freedom, p. 70, 95). This means confronting one's thoughts, feelings, desires, fears, and conditioning directly, without trying to change them based on an ideal.
Beyond Accumulation and Comparison: Self-knowledge is not about accumulating information about oneself from books or theories. "Understanding is not an intellectual process. Acquiring knowledge about yourself and learning about yourself are two different things, for the knowledge you accumulate about yourself is always of the past and a sorrowful mind." (Freedom From The Known, p. 21). Comparison is identified as a root cause of suffering and illusion, preventing genuine self-understanding. "If I am all the time measuring myself against you, struggling to be like you, then I am denying what I am myself." (Freedom From The Known, p. 36).
The Mind's Conditioning: Our minds are heavily conditioned by nationality, caste, class, tradition, religion, language, education, and cultural influences. This conditioning forms a "narrow pattern of the 'me'" and leads to repetitive, mechanical lives. Krishnamurti challenges us to be aware of this conditioning and question it, as responding to a problem based on inadequate conditioning always leads to an inadequate response. (Freedom From The Known, p. 25-27).
III. The Nature of Thought, Mind, and Consciousness
Krishnamurti delves deeply into the mechanics of thought, the mind, and consciousness, highlighting their limitations and their role in perpetuating conflict and suffering.
Thought as Response of Memory: Thought is primarily a response of memory, experience, and knowledge. "Thought is not new, for thought is the response of memory, experience, knowledge. Thought, because it is old, makes this thing which you have looked at with delight and felt tremendously for the moment, old. From the old you derive pleasure, never from the new." (Freedom From The Known, p. 43).
Thought as the Creator of Problems: Thought, while useful in technical and factual domains, is fundamentally limited and divisive in psychological and emotional matters. It creates the "image" of the self and the "observer" distinct from the "observed," leading to conflict. "Thought is the product of the past and therefore it can only think in terms of the past or of the future; it cannot be completely aware of a fact in the present." (First and Last Freedom, p. 74).
The "Me" and Self-Centred Activity: The "me" or the "self" is the center of the mind, a construct of accumulated memories, experiences, and identifications. "The 'me' and 'I' of self-centred activity... the whole process of the self-centered activity is the result of time, is it not?" (First and Last Freedom, p. 128). This self-centred activity is detrimental, causing separation, conflict, and a distorted view of reality. It leads to isolation and prevents authentic relationships and creativity. "Self-centred activities are detrimental, and destructive, and that every form of identification—such as with a country, with a particular group, with a particular desire, the search for a result here or hereafter, the glorification of an idea, the pursuit of an example, the pursuit of virtue and so on—is essentially the activity of a self-centred person." (First and Last Freedom, p. 127).
The Mind as a Pattern-Forming Mechanism: The mind tends to fall into fixed patterns based on desires and ambitions. "When you want something, when you desire something, when you crave something, when you want to become something, then you make a pattern; that is, your mind makes a pattern and then gets stuck in it." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 8). This leads to a dull, sluggish mind incapable of true creativity.
Consciousness as a Total Field: Consciousness encompasses all motives, intentions, desires, pleasures, fears, inspirations, longings, hopes, sorrows, and joys. It includes both the active and dormant aspects, and upper and lower levels, including the subconscious. (Freedom From The Known, p. 31). To understand oneself completely, one must look at the totality of consciousness without fragmentation.
IV. The Nature of Relationship and Conflict
Krishnamurti views human relationships as a mirror reflecting our inner state, often characterized by conflict due to the formation of "images."
Relationship as Self-Revelation: "Relationship, surely, is the mirror in which you discover yourself." (First and Last Freedom, p. 104). True relationship is a process of self-revelation, where one learns about their own motives and thoughts.
Conflict in Relationships: Relationships are frequently riddled with conflict because they are based on images and ideas we hold about ourselves and others, rather than direct, immediate contact. "Relationships between human beings are based on the image-forming, defensive mechanism." (Freedom From The Known, p. 74). These images are formed through memory, conditioning, and desires.
Beyond "My" and "Your" Identity: Krishnamurti argues that genuine relationship cannot exist when individuals operate from their "mine" or "my" identity—"my family," "my job," "my things." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 23). This possessiveness and ego-centricity inevitably lead to conflict and isolation.
Society as a Projection of the Individual: Society is not a separate entity but an outward expression of our inner psychological states and relationships. "Society is what you and I, in our relationship, have created; it is the outward projection of our own inward psychological states." (First and Last Freedom, p. 26). Therefore, fundamental social change requires individual transformation.
V. Fear and Suffering: Their Roots and the Path to Freedom
Fear and suffering are central themes, seen not as isolated problems but as intertwined aspects of a conditioned mind.
The Interconnectedness of Fear, Pleasure, Sorrow, Thought, and Violence: These are not separate but interrelated. "Most of us take pleasure in violence, in disliking somebody, hating a particular race or group of people, having antagonistic feelings towards others." (Freedom From The Known, p. 61).
Fear as a Response to the Unknown: Fear arises from our relationship to the unknown, often triggered by clinging to what is known or by projecting ideas about what might happen. "My fear is always in relation to the known, not to the unknown." (First and Last Freedom, p. 83).
Fear of Death: We fear death not as a fact, but as an idea or concept derived from thought and memory. "When you realize that fear cannot be divided you will see that you have put away this problem of the subconscious and so have cheated the psychologists and the analysts." (Freedom From The Known, p. 56). Freedom from fear comes from understanding its totality, not from intellectual fragmentation.
Suffering and Identification: Suffering, whether physical or psychological, is prolonged by our identification with it. Krishnamurti proposes that "suffering is me." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 26). When the observer realizes they are the suffering, rather than merely observing it, the suffering can end. This requires profound awareness and sensitivity, transcending traditional thought.
The Illusion of Escaping Suffering: Humanity has sought to escape psychological suffering through various activities (religious, economic, social, political, drugs), but these only mask the underlying causes. "Man has acquired the capacity to escape from it... but always turning away from the actual factor of suffering." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 34).
Loneliness as Absence of Love: Loneliness is described as the sorrow of not having companionship or the feeling of being cut off. It arises from the ego's activity of self-isolation. "If you feel lonely, you have no love." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 30). This emptiness is often filled through various activities or attachments, which only perpetuate the cycle. Krishnamurti suggests that understanding loneliness thoroughly, without naming or escaping it, can lead to its dissolution and the emergence of "solitude," a state free from the burdens of the past. (Freedom From The Known, p. 91).
VI. Love: The State Beyond Thought and Self
Love, for Krishnamurti, is not a product of thought, desire, or effort, but a state of being that arises from the dissolution of the self.
Love is Not an Idea or Concept: "Can thought think about love? Can you think about the person or group of persons you love? But is that love? If love is thought, then is it love? Can thought be love?" (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 20). He asserts that love is definitely not thought or an idea; it transcends intellectual concepts.
Love and Freedom from the "Me": "So long as the 'me' exists, love cannot come into being." (First and Last Freedom, p. 129). Love is inextricably linked with freedom from self-centered activity, ambition, jealousy, and attachment.
Love as a State of Being: Love is "new every day." (First and Last Freedom, p. 129). It cannot be cultivated or practiced, nor can it be divided into sacred and profane. It is a natural flowering that occurs when the mind is free from the burden of problems like fear, greed, and ambition. (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 43).
Love Transcends Duality: When love is present, there is no division, no groups, no nationalism. "If there is love, there will be no groups, no separate classes, no nationalism." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 20).
The Uncultivated Nature of Love: Krishnamurti states that love cannot be taught or learned. It is not about obedience, respect, or adherence to rules. "Love is not hedged about and caught in jealousy, for jealousy is of the past. Love is always active present. It is not 'I will love' or 'I have loved'." (Freedom From The Known, p. 110).
Love and Pleasure are Distinct: While pleasure can bring joy, Krishnamurti clarifies that ultimate joy is distinct from the pursuit of pleasure. "Is ultimate joy connected with any pleasure? Don't say yes or no. Let's find out together." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 5). Love is experienced when the self is not present. "When you see something beautiful... there is tremendous joy and great respect for that extraordinary, immense, clear thing. And when you deny that pleasure, you deny the whole perception and feeling of beauty." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 5).
VII. Transformation and the Stillness of the Mind
The ultimate aim of Krishnamurti's teachings is a radical, fundamental transformation of the individual psyche, leading to a state of stillness and timelessness.
Beyond Gradualism: Transformation is not a gradual process or a matter of time. "Freedom comes only when you see and act, never through revolt." (Freedom From The Known, p. 90). Trying to become something else, or to achieve an ideal, only perpetuates confusion and conflict. "You cannot become free gradually. It is not a matter of time." (Freedom From The Known, p. 93).
The Revolutionary Act: True transformation is a "total revolution within the structure of our own psyche," which means rejecting all inward authority and accumulated opinions, knowledge, and ideals. It is a "tremendous amount of energy" to dissipate fear and to understand the "living movement and the beauty and quality of that movement." (Freedom From The Known, p. 17).
The Still Mind: A quiet, still mind is essential for experiencing truth and reality. "The only silence we know is the silence when noise stops, the silence when thought stops—but that is not silence." (Freedom From The Known, p. 150). This stillness is not an enforced discipline but arises from a deep understanding of the thought process itself. It is a state where the meditator is entirely absent, and the mind is "emptied itself of the past." (Freedom From The Known, p. 159).
Living in the "Now": Understanding how to live in the "now" means ending everything one begins psychologically each day. "The ending of all accumulated knowledge... the comparing way of living, comparing oneself always with someone else... daily ending all of it, so that the next day your mind is fresh, pristine, and childlike." (प्रेम_क्या_है_कृष्णमूर्ति.pdf, p. 32). This constant dying to the past allows for newness and prevents the accumulation of sorrow and burdens.
Freedom from the Known: To truly be free, one must be free from the known, which includes all past experiences, knowledge, memories, and conditioning. This freedom allows the mind to be creative and open to the new, experiencing life in its raw, immeasurable state. "Truth, God or what you will, is not something to be experienced, for the experiencer is the result of time, the result of memory, of the past, and so long as there is the experiencer there cannot be reality." (First and Last Freedom, p. 142).
Quiz: Short Answer Questions
Answer each question in 2-3 sentences.
According to Krishnamurti, what is the primary cause of conflict and misery in the world?
How does Krishnamurti distinguish between belief and knowledge?
What is Krishnamurti's view on the role of a "guru" or spiritual teacher?
Explain Krishnamurti's concept of "choiceless awareness."
How does thinking, according to Krishnamurti, relate to solving problems?
What is the significance of understanding the "me" or the "self" in Krishnamurti's teachings?
How does Krishnamurti define "love" and how does it differ from what is commonly perceived as love?
What is the relationship between fear and the known in Krishnamurti's philosophy?
Why does Krishnamurti emphasize being free from authority, including one's own inward authority?
How does Krishnamurti suggest one can experience "newness" or "regeneration" in daily life?
Answer Key
According to Krishnamurti, the primary cause of conflict and misery in the world is the individual's psychological structure and its conditioning, which manifests as nationalism, self-centered activity, and various forms of division. He asserts that the outer social structure is a result of our inward psychological structure.
Krishnamurti views belief as an obstruction to understanding and a source of conflict and isolation. Knowledge, while necessary for practical living, can also be a hindrance when it prevents the mind from being truly free and open to what is new and timeless.
Krishnamurti strongly rejects the role of a "guru" or spiritual teacher, stating that truth is a "pathless land" that cannot be reached through any organized religion, philosophy, or sect. He encourages individuals to depend on themselves for self-knowledge, speaking directly to the individual as a friend rather than claiming authority.
"Choiceless awareness" means observing "what is" without condemnation, justification, or identification. It involves an extraordinarily pliable heart and mind that are constantly moving, undergoing transformation, and allowing the mind to be directly aware from moment to moment.
Krishnamurti argues that thinking cannot solve our fundamental human problems because thought itself is the result of conditioning, prejudice, and past experiences. To truly resolve problems like conflict or suffering, there must be an awareness that is not thought-based.
Understanding the "me" or the "self" is crucial because it is the center of self-centered activity, which creates confusion and misery. The self is seen as a projection of our experiences, memories, and accumulated intentions, and dissolving this self-identification is essential for true freedom and transformation.
Krishnamurti defines love not as a product of thought, desire, or attachment, but as a state of being that is free from jealousy, fear, ambition, and dependence. It is a spontaneous quality that arises when the mind understands and goes beyond the entirety of its problems, particularly fear and sorrow.
For Krishnamurti, fear exists in relation to something known, whether it's the known past or projected future. To be free from fear requires understanding the whole process of knowing, which includes understanding the mind's clinging to knowledge and ideas about the unknown. Self-knowledge is the beginning of wisdom, which is the ending of fear.
Krishnamurti emphasizes being free from authority because following any external or internal authority (like traditions, beliefs, or one's own conditioning) inherently implies conformity and suppresses genuine understanding. True creativity and a fresh, innocent mind can only arise when there is freedom from all forms of authority.
Krishnamurti suggests that to experience "newness" or "regeneration" daily, one must "die" to everything accumulated psychologically each day. This means ending all hurts, memories, and comparisons at the close of each day, allowing the mind to be fresh and innocent the next, free from the burdens of the past.
Essay Format Questions
Discuss Krishnamurti's critique of traditional spiritual and philosophical approaches to understanding oneself and the world. How does his approach differ, and what are the implications of these differences for individual seeking and societal change?
Krishnamurti offered a profound critique of traditional spiritual and philosophical approaches, emphasizing a radical shift in how individuals seek understanding and bring about societal change. He argued that most conventional methods perpetuate fragmentation, conflict, and a lack of genuine insight, advocating instead for a direct, choiceless awareness of "what is".
Krishnamurti's Critique of Traditional Approaches
Krishnamurti viewed many traditional approaches as hindrances to true understanding and liberation:
Rejection of Gurus and External Authority: Krishnamurti explicitly rejected the role of a guru, stating that he was not offering gratification or telling people what to do, but rather pointing things out for them to observe for themselves. He saw the idea of leading others as "antisocial and anti-spiritual" because it fosters a craving for certainty and security in those who are led. He emphasized that one must become their "own teacher and disciple," as dependence on any authority, whether self-created or imposed, prevents reality and newness from coming into being. Gurus and priests have failed to bring about genuine change, often imposing their ideas rather than fostering individual discovery.
Critique of Systems, Methods, and Discipline: He asserted that a system of meditation is not meditation, as it implies a mechanical method practiced to achieve a reward, which hinders true observation and learning. Cultivated humility or cultivated awareness is still a form of vanity or not being truly aware. Self-discipline is also seen as a hindrance, as it involves the "old self... tethered, held in control," preventing radical change. Any effort on the part of the "thinker" to stop thinking merely projects the thinker onto a different level, perpetuating the thinking process. Trying to quiet the mind through methods or pills is a trick, as "you are the mind," and such efforts cannot truly quiet it. He contended that traditional approaches like Yoga, which focus on concentration, are exclusionary and build walls of resistance.
Skepticism Towards Beliefs, Dogmas, and Ideals: Krishnamurti argued that belief inevitably separates people, even if they preach brotherhood, because organized beliefs are based on division. He stated that "evil is evil," and justifying murder as a means to a "righteous end" is an unprecedented and dangerous form of exploiting ideas. Living by ideas and concepts, or trying to conform to ideals (like non-violence), creates conflict between "what is" and "what should be". He noted that our lives are often "conceptual," meaning we live according to ideas and beliefs rather than actuality.
Limitations of Knowledge, Memory, and the Past: Knowledge and learning are seen as impediments to understanding "the new, the timeless, the eternal". A mind crowded with the known cannot receive something new or unknown. He stated that thought is the "response of memory" and therefore "never free" or "new". The past, including traditions and culture, conditions our responses to new challenges, preventing complete understanding and liberation.
Critique of Introspection, Analysis, and Effort: Introspection, when done with the purpose of changing or improving oneself, is a process of "transforming what is into something which it is not," leading to frustration and depression. It involves a "dualistic conflict" where the "I" examines something to change it. He argued that analysis is not the way to understanding, as it involves time and introduces distortions. Effort and will, in his view, are forms of resistance and lead to constant battle and conflict.
Rejection of Life's Purpose or Goals: Krishnamurti questioned the desire for a "purpose for living," suggesting that "living is its own purpose". He asserted that a life driven by purpose leads to division and "breeding violence". Seeking satisfaction, reward, or security prevents fundamental change.
Krishnamurti's Different Approach
Krishnamurti's approach diverges significantly from these traditional paths, emphasizing direct, immediate, and holistic understanding:
Self-Knowledge through Choiceless Awareness: The core of his teaching is to understand oneself. This self-knowledge is not acquired through books or psychologists, but through awareness of oneself in action, which is relationship. He advocates for "choiceless awareness" – observing "what is" without judgment, comparison, condemnation, or the desire to modify or change. This means seeing things "as they actually are, without distortion".
"The Observer is the Observed": A pivotal insight is that the observer, the thinker, or the "me" is not separate from what it observes or thinks. This division creates conflict, and when this truth is understood, conflict ceases, allowing for a "radical transformation". To look "without the observer" is to look without the image, which is the center, the thinker, the past.
The Negative Approach: To discover what is true, one must "negate what it is not". This involves seeing "the false as the false and its dropping away". This negation is not an effort but a seeing that allows the mind to be free of distortions and illusions.
Radical Psychological Revolution: True change is not external or superficial, but a fundamental, inward, psychological revolution in consciousness. This transformation is "without your volition" or deliberate effort. It means being free from psychological fear, greed, envy, jealousy, dependency, and conformity.
Living in the Present and the Ending of Time: He emphasized living from "moment to moment, endlessly, without struggle". Truth or understanding is "realized on the spot, without any previous preparation". When the mind is free from the known (the past), it becomes "astonishingly still," allowing for radical transformation. Death is not merely an event at the end of life, but an "ending of the things you are attached to" in the "immediate action of life," leading to "total renewal".
The Role of Intelligence: Krishnamurti distinguished intelligence from thought. Thought is mechanical, limited, and of the known. Intelligence, on the other hand, is "beyond and above thought and feeling," "not of time, which is not of measure," and arises when the mind is "completely still". It allows for direct perception and leads to order and coherence in life.
Implications for Individual Seeking and Societal Change
The differences in Krishnamurti's approach have profound implications:
For Individual Seeking:
Self-Responsibility: The individual is solely responsible for their own understanding and transformation; there is "no teacher and no taught". This requires intense self-awareness and right thinking, not external guidance.
Freedom from Conflict and Sorrow: By understanding the mechanism of self (the "me") and its divisions, one can be free from the constant inner battle, psychological fear, and sorrow. Ending suffering comes only when there is self-knowing.
Authenticity and Sensitivity: The emphasis on observing without judgment and letting everything "flower without interference" fosters a state of heightened sensitivity and a mind that is unconfused, clear, and alive. This leads to an "extraordinary bliss" and true joy.
Direct Perception: Instead of relying on accumulated knowledge or theories, the individual is encouraged to directly perceive and understand problems immediately, which leads to liberation without leaving marks or scars of memory.
For Societal Change:
The Individual as Society: Krishnamurti stated that "the world is me and I am the world" and that "the consciousness of the world is my consciousness". Therefore, a radical transformation in individual consciousness is the only way to affect the whole of humanity and bring about a new world.
Rejection of External Revolutions: Political or economic revolutions, which are external changes according to a plan or ideology, are seen as superficial, fragmented, and ultimately lead to "more mess, more confusion".
Cultivating a New Culture: A new civilization and society can only emerge when there is an "entirely new set of values," born from this inward revolution, which is free from the conditioning and corruption of existing societal structures. This involves cutting through conformity and breaking through existing environments.
Love and Compassion as Foundation: When the mind is stripped of psychological elements and there is compassion (which is intelligence), it affects the total mind of man and can bring about a revolution in relationships, creating a new world. True morality is not controlling violence, but finding a way to live without it.
Analyze Krishnamurti's views on the relationship between the individual and society. To what extent does he believe societal problems are a reflection of individual consciousness, and what kind of "revolution" does he advocate for addressing these issues?
Krishnamurti's teachings offer a radical perspective on the relationship between the individual and society, asserting that they are fundamentally inseparable. He posits that societal problems are a direct reflection of individual consciousness, emphasizing that "what you are, the world is".
Societal Problems as a Reflection of Individual Consciousness
Krishnamurti contends that society is not a separate entity but the outward projection of our inward psychological states. Our individual consciousness, with its contents of anger, bitterness, frustrations, despairs, violence, hopes, and lack of love, collectively creates the societal structure we experience.
Key aspects of this relationship include:
The "Individual" as a Fragmented Being: Krishnamurti challenges the very notion of an "individual" as commonly understood. He argues that most people are not truly "indivisible in themselves" but are fragmented, broken up, and conditioned by their environment, culture, traditions, beliefs, and past experiences. This fragmentation within creates conflict, which is then mirrored outwardly in society.
Society as Relationship: Society is essentially the relationship between individuals. When these relationships are based on mutual gratification, need, exploitation, fear, comparison, and the pursuit of security, they inherently breed conflict, destruction, and misery.
War as Inward Projection: War, political chaos, and global crises are seen as "the spectacular and bloody projection of our everyday life," an "outward expression of our inward state". The current crisis is particularly exceptional because it involves the "exploitation of ideas" where murder and other evils are justified as means to a "righteous end," sacrificing the present for a conceived future. This is unprecedented as "evil was recognized to be evil" before, but now it is justified.
The Kind of "Revolution" Advocated
Krishnamurti unequivocally argues that external or superficial revolutions are futile and cannot bring about fundamental change. He rejects political, economic, or social revolutions based on plans, ideologies, or systems, viewing them as mere modifications or continuations of the old patterns, leading to further confusion and bloodshed. He asserts that organized beliefs, dogmas, and ideals only separate people and create conflict between "what is" and "what should be".
Instead, Krishnamurti advocates for a radical, fundamental, inward, psychological revolution in individual consciousness. This is the "only revolution" that can bring about a truly different society and a new way of living.
This revolutionary approach involves:
Self-Knowledge through Choiceless Awareness: The starting point is to understand oneself. This is not acquired through external authorities like gurus, books, or psychologists, but through "choiceless awareness" of oneself in action and relationship. It means observing "what is" without judgment, comparison, condemnation, or the desire to change or modify it.
The Observer is the Observed: A crucial insight is realizing that the thinker or "observer" is not separate from the "observed" (thought, emotion, experience). This perceived division is the root of conflict. When this truth is directly perceived, conflict ceases, leading to order and freedom.
Ending the "Me" (Self): The "self" or "me" is identified as the source of all violence, fragmentation, and suffering, being the accumulation of memory, experience, conditioning, and desires. The psychological revolution involves the dissolution or emptying of this self-centred consciousness.
Action from Intelligence, Not Thought: Thought is a response of memory, limited, and never new, creating fragmentation and chaos. Intelligence is different from thought, not of time or measure, and arises when the mind is "completely still". True action stems from this intelligence and perception, not from ideas, concepts, or theories.
Living in the Present Moment: Understanding and transformation can only happen "now," immediately, not through a process over time or by waiting for a future state. The moment one introduces the idea of "tomorrow," they are caught in confusion.
Love and Compassion: When the mind is free of psychological conflict and the self, it naturally gives rise to love and compassion. This love is the "missing factor" and the foundation for a new society free of problems.
Implications of These Differences
Krishnamurti's approach has profound implications for individual seeking and societal change:
Radical Self-Responsibility: It places full responsibility for transformation squarely on the individual. It necessitates looking within rather than seeking external guidance or blaming society.
Authentic Freedom and Joy: Freedom is not found through external means or by acquiring something, but by being free from the constraints of the "me" and its conditioning, leading to a state of "extraordinary bliss" or "astonishing stillness". This involves a "total denial of the whole culture which has brought about disorder, which is yourself".
The Foundation for a New Society: A new civilization and society, based on new values and intelligence, can only arise from a fundamental transformation in individual consciousness. This inner revolution enables a new quality of being, affecting the "total mind of man" and leading to a society free from the cycle of violence, greed, and fragmentation. Without this inward change, external reforms are superficial and ultimately absorbed by the static, corrupt nature of society.
Living Anonymously: When one is truly alone, meaning free from identification with family, nation, culture, or any form of thought, they become "innocent" and can experience love and compassion, which are not dependent on external validation or power. This leads to a life that is not merely conforming or superficial, but deeply significant and creative.
Explore Krishnamurti's understanding of "self-knowledge." What does it entail, why is it essential, and what obstacles does he identify in the pursuit of genuine self-knowledge?
Krishnamurti's philosophy places self-knowledge at the absolute core of any profound transformation, both individually and collectively. He argues that genuine understanding of oneself is not merely a psychological exercise but the fundamental prerequisite for addressing the world's deep-rooted problems.
What Self-Knowledge Entails
For Krishnamurti, self-knowledge is not an accumulation of information or a static endpoint, but a dynamic, ongoing process. It means:
Learning About Oneself Through Observation: It is the direct observation of one's own "psyche," "self," and the "ways of your own mind". This involves examining "your cravings, your desires, your urges and pursuits, the hidden as well as the open". It's about being aware of "every thought, every mood, every word, every feeling; knowing the activity of your mind".
Understanding Oneself in Relationship: Self-knowledge is primarily discovered in the mirror of relationship – with people (wife, husband, neighbor), things, and ideas. All action is considered relationship. It is not a process of isolation or withdrawal.
Choiceless Awareness: A critical component is observing "what is" without judgment, comparison, condemnation, or the desire to change or modify it. It requires "extraordinary alertness of mind" and "keenness of perception". This awareness is "without choice," meaning it exposes "the most hidden and secret demands, fears and compulsions" without being blocked. It's an immediate perception, not a process over time.
Realizing "The Observer is The Observed": A pivotal insight is that the "thinker" or "observer" is not separate from the "observed" (thoughts, emotions, experiences). This understanding, when actualized, is said to end conflict.
Consciousness is its Content: Krishnamurti asserts that consciousness is its content. This means that everything accumulated by the mind – "anger, bitterness, frustrations, despairs, violence, hopes, your utter lack of love" – is consciousness. The "me" or "self" is not a separate entity but the accumulation of "memory, experience, conditioning" from various influences like racial, religious, national, social, and environmental factors.
Differentiating Factual and Psychological Memory: While factual memory (like technical knowledge) is necessary for daily life, psychological memory (retaining praise or insult) is the foundation of the "conditioned state" of the mind, which constantly influences our responses to new challenges. True understanding leaves no "scar of memory".
A Continuous Process, Not an End: Self-knowledge has "no end" and is not an "achievement" or "conclusion". It is like an "endless river". Seeking a goal or result prevents genuine inquiry.
Why Self-Knowledge is Essential
Krishnamurti views self-knowledge as vital for individual well-being and societal transformation:
Basis for Right Thought and Action: Without understanding oneself, there is "no basis for right thought," and "what you think is not true". Action stemming from a lack of self-knowledge is bound to be destructive and create mischief.
Ending of Sorrow and Conflict: Knowing oneself is the "beginning of wisdom and the ending of sorrow". When the "self" (the root of violence, fragmentation, and suffering) is understood, conflict is removed. This leads to a tranquil mind and creative action.
Authentic Freedom: Understanding oneself is key to freedom from psychological conditioning. True freedom arises from being aware of one's conditioning and letting go of what is false. This freedom is not something gained at the end but must be "at the very beginning of the journey".
The Only True Revolution: External revolutions (political, economic) are futile. The "only revolution" that can bring about a truly different society is a radical, fundamental, inward, psychological revolution in individual consciousness. As individuals transform, it can lead to a transformation in immediate relationships and "so in the world in which we live".
Foundation for a New Society and Love: A new culture and "good government" can only emerge when individuals see themselves "in the mirror of relationship". When the self is absent, love emerges, which is the "missing factor" for a society free of problems.
Living in Actuality: Self-knowledge allows one to face "what is" directly, rather than living in concepts or ideals of "what should be," which create conflict and waste energy.
Beyond External Authority: It is a journey one must take alone, rejecting any external authority, including Krishnamurti himself, gurus, books, or systems.
Obstacles to Genuine Self-Knowledge
Krishnamurti identifies numerous hindrances that prevent individuals from truly knowing themselves:
Reliance on External Authority and Gurus: Accepting anyone as a teacher or guru for self-knowledge is an impediment to truth. Such reliance gives a false sense of security and prevents authentic discovery.
Accumulation of Knowledge and Memory (The Past): The mind "burdened with knowledge" cannot be new or uncorrupted. Knowledge is always of the past, and thought, being a response of memory, can never be new. This creates a "conditioned state" that prevents meeting the new.
Comparison, Judgment, and Condemnation: Prejudice, bias, like or dislike, and condemnation distort observation and prevent true learning. Comparing oneself to others or to ideals creates conflict and imitation.
Desire for a Result, Goal, or Security: The desire to attain a result, a "satisfactory" outcome, or security prevents genuine inquiry and understanding. This pursuit strengthens the "me".
Effort to Change or Become: Any effort made by the "thinker" to modify, change, or overcome "what is" only strengthens the self and perpetuates conflict. This includes self-discipline when it's an effort to control or conform to a pattern.
Fragmentation (The "Observer" and "Observed" Division): The perceived separation between the "me" and the "not-me," or the "thinker" and "thought," is the root cause of conflict and prevents holistic understanding.
Thought Operating Beyond its Legitimate Field: Thought, being a response of memory and limited, creates "chaos, misery" when it impinges on areas beyond factual or technical functioning, particularly in psychological understanding.
Seeking Purpose or Meaning for Life: Asking for a purpose for living stems from dissatisfaction and emptiness. Living itself is its own purpose; seeking an external purpose is an escape and can breed violence.
Dependence and Identification: Depending on external factors (stimulation, challenge, others, values, experiences) or identifying with groups (country, political party, religion) makes one superficial and an "evasion of myself".
Impatience, Lack of Seriousness, Superficiality: These traits prevent deep inquiry and sustained attention. Krishnamurti often challenged his audience to be truly serious, not just curious or intellectual, for genuine transformation to occur.
Verbalization and Concepts: While words are used for communication, relying on "words, ideas, theories" and creating "images about oneself" can prevent direct observation of "what is".
In essence, Krishnamurti's path to self-knowledge is one of continuous, choiceless observation of "what is" within oneself and in relationship, leading to the dissolution of the "me" or "self" and the arising of intelligence, love, and a new way of living that can transform society from its very roots.
Examine Krishnamurti's insights into the nature of fear and suffering. How does he propose one can be truly free from these psychological states, and what role does "awareness" play in this process?
Krishnamurti's teachings profoundly examine the nature of fear and suffering, asserting that understanding and transcending these psychological states are fundamental to human liberation. He proposes a radical approach to freedom, with awareness playing a central and transformative role.
The Nature of Fear and Suffering
For Krishnamurti, fear is not an abstraction but exists primarily in relation to something. It is fundamentally the fear of the known, not the unknown. When people say they are afraid of death, they are often afraid of losing what they have known – their family, reputation, possessions, or ideas, rather than death itself. This fear is rooted in the non-acceptance of "what is".
Psychological self-protectiveness, born from a desire for certainty and security in an inherently uncertain world, breeds fear. Krishnamurti asserts that thought itself breeds fear. Thought creates the fear of tomorrow by imagining future uncertainties and perpetuating the desire for continuity of pleasure. Fear, in turn, is a destructive energy that "withers the mind," "distorts thought," and makes the mind dull and shallow, leading to confusion and neurotic states.
Suffering, according to Krishnamurti, arises because "we do not see the truth of suffering". There's a distinction between the "fact" of suffering and "our ideation about the fact," with the latter leading to different, often problematic, directions. Psychological pain emerges when one clings to things that provide satisfaction, thereby fearing their loss. This attachment to accumulations and experiences, whether physical or psychological, serves as a means of "warding off pain or preventing sorrow". Sorrow is also deeply connected to the fragmentation of the mind and the identification with the "me". It is the temporary disturbance of a mind that has settled into a routine, like facing death or losing a job. There is both conscious and unconscious sorrow, and even when superficially happy, the "roots of sorrow" can remain deep within the unconscious.
How to be Truly Free from Fear and Suffering
Krishnamurti does not offer a "method" or "system" for freedom. Instead, he points to a direct, experiential understanding:
Direct Understanding and Observation: To be free of fear and suffering, one must understand them. This requires direct observation of their "process" and "whole structure". One must examine "your cravings, your desires, your urges and pursuits, the hidden as well as the open" [our conversation history, building on the definition of self-knowledge].
Ending the "Self" or "Observer": The "self" is identified as "the root of all fear". It is a "fabrication of thought in word and identification". Freedom from fear and suffering begins when the "observer is the observed". When this perceived division collapses, conflict ceases, and joy arises from the absence of the "self".
Silence of Thought: Thought, being a response of memory and always limited, perpetuates fear and suffering by constantly projecting the past onto the present and future. For true understanding and the "awakening of intelligence" to occur, the mind, and thus thought, must become completely still. This stillness is not achieved through effort or control but arises spontaneously when the true nature of thought is seen.
Living in the Present / Ending the Known: The fear of the unknown is actually "fear of losing the known". To be free, one must "end every day everything one has known" – ending images, attachments, and the past that the mind has built up. This is described as an immediate realization, not a gradual process, as time itself is seen as a creator of disorder and conflict.
No Escape or Seeking of Solutions: Trying to escape suffering through external means like beliefs, gurus, amusements, or addictions only prevents true freedom and creates dependence and further fear. Instead, one must "stop running away and be aware of it without judgment, without choice". Seeking a result or a goal in the pursuit of self-knowledge only strengthens the "me" and perpetuates conflict.
Rejection of External Authority: Krishnamurti consistently states that accepting any external authority, including himself, gurus, or sacred texts, is an impediment to finding truth and genuine self-knowledge. Self-knowledge must be discovered "for and by himself", through "ceaseless watchfulness" and a "constantly inquiring mind".
The Role of "Awareness"
Awareness is the pivotal element in Krishnamurti's path to freedom from fear and suffering.
Foundation of Self-Knowledge: "Right thinking comes with self-knowledge" and this clarity is the result of "intense self-awareness". Without understanding oneself, "what you think is not true".
Choiceless Observation: Awareness is the "choiceless awareness" of "what is". It means observing without condemnation, acceptance, comparison, or the desire to change. This "extraordinary alertness of mind" reveals "the most hidden and secret demands, fears and compulsions".
Not an Effort or Cultivation: Awareness is not something to be cultivated, practiced, or achieved through effort or will. If you "cultivate awareness," it becomes a product of thought, not true awareness. It is "a state of being".
Dissolving Confusion and Conflict: By being "aware, by being conscious of the confusion," confusion can be dissipated. Awareness is a "process of release from the action of the self", leading to the cessation of conflict when the observer and observed are no longer separate.
Exposing the Unconscious: Awareness "exposes" everything, including "hidden fears," "deep causal and accumulative fears," and the "unconscious images" that influence one's life. It allows one to observe without retaining the "scar of memory".
Immediate Insight and Freedom: Awareness enables immediate realization and understanding of a problem, which "leaves no mark". "Understanding or truth is the liberator". When there is total attention, there is "silence" and the "observer as thought does not exist".
Holistic Perception: Awareness is an "integral process," seeing the "totality" of one's mind, emotions, and being, "not a process of division". It allows one to see "things as they actually are, without distortion".
Enhancing Sensitivity and Intelligence: Awareness requires and cultivates "high intelligence and sensitivity".
In summary, Krishnamurti's path to freedom from fear and suffering is a deep, choiceless, and continuous process of self-observation (awareness). This awareness exposes the self, with all its accumulated psychological baggage and conditioning, leading to the dissolution of the division between the observer and the observed, thus ending the conflict and misery that define the human condition. It is a profound, inward revolution that is seen as the only way to transform both the individual and society.
Compare and contrast Krishnamurti's definition of "love" with conventional understandings. How does he connect love to freedom, and what are the practical implications of living a life based on his concept of love in relationships and in the world?
Krishnamurti offers a profound redefinition of "love" that diverges significantly from conventional understandings, linking it intrinsically with freedom and providing radical implications for how one lives in relationships and in the world.
Conventional Understanding of Love vs. Krishnamurti's Definition
Conventionally, love is often perceived through the lens of pleasure, desire, and security. It is frequently associated with possessiveness, jealousy, and fear of loss, leading to what Krishnamurti describes as "mutual gratification" or "mutual exploitation" in relationships. Society, religion, and personal inclinations have defined love in "a thousand ways," often as something that can be cultivated, acquired, or even bought in the market. This conventional love is often seen as an emotion or sentiment and tied to specific objects or people, like a spouse, family, or country. When this pleasure or security is threatened, suffering arises.
In stark contrast, Krishnamurti asserts that love is not thought, memory, sensation, or desire. He states, "Love is when the thinker is not". It is not something that can be thought about or cultivated by the mind. Instead, it is a state of being beyond definition and description. Love, for Krishnamurti, has no opposite, no conflict, and it is "ever new" and "inexhaustible". He suggests approaching love "negatively," by discarding "what it is not," such as hate, jealousy, ambition, or violence. Love is characterized by compassion, kindliness, and tenderness. It is also tied to a profound stillness and silence of the mind.
Connecting Love to Freedom
For Krishnamurti, love and freedom are inseparable and move together. He states, "There must be freedom to love". True love cannot exist where there is psychological fear, attachment, or the desire for security, as these are forms of bondage. Love is a state "in which there is no desire to be secure; it is a state of vulnerability".
Freedom from fear, greed, envy, jealousy, and dependency is crucial for love to emerge. When the "self" or "observer"—which is the "fabrication of thought"—collapses, conflict ceases, and joy arises from this absence, making space for love [Previous turn, 29, 30, 206, 378, 426, 491, 575, 594]. This "emptying of consciousness" is intimately connected with love. When one truly loves, one is "free to do what is right; and whatever you do is righteous". Love itself is liberating action; it is "not the result of mentation, and there is no gap between love and action, as there is between idea and action". Love is described as "its own eternity".
Practical Implications in Relationships and the World
In Relationships:
Conventional relationships are often based on mutual gratification and a desire for security, which is "not love". Such relationships, based on expectation and dependence, lead to conflict and unhappiness.
For love to exist in a relationship, one must cease creating and holding images of the other person. These images are "put together by words, by thought". Without images, thought "does not come into it at all and there is a possibility of love".
True relationship is a "process of self-revelation" or "self-knowledge". It requires "passive awareness"—observing without judgment, condemnation, or projecting opinions. This vulnerability is crucial, as love is "a state in which there is no desire to be secure".
Where there is love, there is no duty.
Love implies a complete unity without friction, "not the one and the other". It enables "instantaneous communion" where there is no longer a division between "me" and "you".
Living with this concept of love means shedding the conditioning that creates "barriers, these resistances" between individuals, allowing for harmonious co-existence.
In the World:
Krishnamurti sees a radical psychological revolution as urgently necessary due to the world's chaos and suffering. He states that "love alone can bring about a radical revolution" and "bring order in the world". Without love, there is "only ugliness and poverty" in one's heart and mind, leading to "more mischief" in society.
Living a life based on his concept of love means moving beyond all forms of fragmentation and division—whether based on nationality, religion, caste, or ideology. It requires seeing that "I am the world and the world is me".
Such a person, embodying love, is described as "a danger to society" as it is currently structured, precisely because they are free from its conditioning and do not conform to its patterns. They do not seek power, position, or prestige, which are seen as products of fear and lead to "mischief" and "war within and without".
This way of living is not a "method" or "system" to be followed, but a direct, experiential understanding that arises from "choiceless awareness". It involves constantly observing "what is" without judgment, comparison, or the desire to escape.
The transformation within the individual, the freeing of oneself from sorrow, is of paramount importance; its "value" in the world is not to be questioned, as it inherently affects the "consciousness of the rest of the world".
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