A Commentary on Krishnamurti's POV on the world
Conflict and violence Krishnamurti sees as issues of basic concern...
But in his view history shows there has been a repeated failure
of education, science, politics and organized religion to end them.
What is needed in our time therefore is to own up to that failure,
to make a clean sweep of all these past, defective endeavors,
and to adopt an entirely new approach. It is hard to imagine taking
a more radical position than this: Put aside everything you have
learned from others, ever read, and start your own inquiry into
what life is about, what really matters. Stand on your own two
feet. Stop being a second-hand human being.
But in his view history shows there has been a repeated failure
of education, science, politics and organized religion to end them.
What is needed in our time therefore is to own up to that failure,
to make a clean sweep of all these past, defective endeavors,
and to adopt an entirely new approach. It is hard to imagine taking
a more radical position than this: Put aside everything you have
learned from others, ever read, and start your own inquiry into
what life is about, what really matters. Stand on your own two
feet. Stop being a second-hand human being.
He proposes that this means looking at what is actually
happening in life and in our consciousness - 'what is, not what
should be' - without condemning or justifying, without resisting
or wanting to change it, holding it instead 'like a precious jewel.'
In doing so, he says, we are looking at human consciousness,
not just our own.
happening in life and in our consciousness - 'what is, not what
should be' - without condemning or justifying, without resisting
or wanting to change it, holding it instead 'like a precious jewel.'
In doing so, he says, we are looking at human consciousness,
not just our own.
A constant source of human confusion, in Krishnamurti's view,
is our rooted tendency to make images of ourselves, others, and
of life and death that are put together by thought based on memory,
on past experiences or hearsay. Instead of looking afresh at what is
new in the now, being open to the unknown, and unpredictable, we
'translate the present into the past.' He sees such images are
inevitably conflictual because they are time-bound and therefore
partial and inadequate. Yet we frequently act as though we are
programmed by them.
is our rooted tendency to make images of ourselves, others, and
of life and death that are put together by thought based on memory,
on past experiences or hearsay. Instead of looking afresh at what is
new in the now, being open to the unknown, and unpredictable, we
'translate the present into the past.' He sees such images are
inevitably conflictual because they are time-bound and therefore
partial and inadequate. Yet we frequently act as though we are
programmed by them.
Krishnamurti maintains that we fail to make the most of our
mind and our life while subject to latent or manifest anger and fear.
Also, our sense of self is usually experienced as inherently [separate]
from another's, whereas all human beings share far more
psychologically than separates them. Not to see that is a huge error
of perception, because our sense of shared humanity is lost. This
feeling of psychological [separateness] breeds a fear of isolation
that leads, among other things, to a spurious sense of safety in
numbers, which is then, unfortunately and divisively, carried to
excess in nationalism, political ideology, and religious [fanaticism].
These provide a false cohesion held together by fear that there
are those 'outside' who threaten us and are in some way not as fully
human as we are.
Seeing the problems in our personal life and in the world with a
mind free from the dictates of the past, from faith, belief,
stereotyping, and fantasy, is to see that what goes wrong in the
world outside reflects what goes wrong in one's own mind. This
is the share of all men, of all humanity, unless we all change,
each one of us, change to something that is not projected by thought.
Where there is insight into that, Krishnamurti says, there is a wholly
different way of living, in which an awakened awareness of what
causes human suffering also brings with it greater sensitivity to the
beauty and immensity of life.
mind and our life while subject to latent or manifest anger and fear.
Also, our sense of self is usually experienced as inherently [separate]
from another's, whereas all human beings share far more
psychologically than separates them. Not to see that is a huge error
of perception, because our sense of shared humanity is lost. This
feeling of psychological [separateness] breeds a fear of isolation
that leads, among other things, to a spurious sense of safety in
numbers, which is then, unfortunately and divisively, carried to
excess in nationalism, political ideology, and religious [fanaticism].
These provide a false cohesion held together by fear that there
are those 'outside' who threaten us and are in some way not as fully
human as we are.
Seeing the problems in our personal life and in the world with a
mind free from the dictates of the past, from faith, belief,
stereotyping, and fantasy, is to see that what goes wrong in the
world outside reflects what goes wrong in one's own mind. This
is the share of all men, of all humanity, unless we all change,
each one of us, change to something that is not projected by thought.
Where there is insight into that, Krishnamurti says, there is a wholly
different way of living, in which an awakened awareness of what
causes human suffering also brings with it greater sensitivity to the
beauty and immensity of life.
David Skitt
via - No Mind's Land
