作者：J. Krishnamurti
出版社：Krishnamurti Foundation America
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The New Mind试读：
COLLECTED WORKS VOLUME 14
Photo: J. Krishnamurti, ca 1965 by Frances McCann
Copyright © 2012 by Krishnamurti Foundation America
P.O Box 1560, Ojai, CA 93024
Website: www.kfa.org
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the copyright owner.
Printed in the United States of America
ISBN 13: 9781934989470
ISBN: 1934989479
eBook ISBN: 978-1-62110-164-2Preface
Jiddu Krishnamurti was born in 1895 of Brahmin parents in south India. At the age of fourteen he was proclaimed the coming World Teacher by Annie Besant, then president of the Theosophical Society, an international organization that emphasized the unity of world religions. Mrs. Besant adopted the boy and took him to England, where he was educated and prepared for his coming role. In 1911 a new worldwide organization was formed with Krishnamurti as its head, solely to prepare its members for his advent as World Teacher. In 1929, after many years of questioning himself and the destiny imposed upon him, Krishnamurti disbanded this organization, saying:
Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be forced to lead or to coerce people along any particular path. My only concern is to set men absolutely, unconditionally free.
Until the end of his life at the age of ninety, Krishnamurti traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. In the mirror of relationship, each of us can come to understand the content of his own consciousness, which is common to all humanity. We can do this, not analytically, but directly in a manner Krishnamurti describes at length. In observing this content we discover within ourselves the division of the observer and what is observed. He points out that this division, which prevents direct perception, is the root of human conflict.
His central vision did not waver after 1929, but Krishnamurti strove for the rest of his life to make his language even more simple and clear. There is a development in his exposition. From year to year he used new terms and new approaches to his subject, with different nuances.
Because his subject is all-embracing, the Collected Works are of compelling interest. Within his talks in any one year, Krishnamurti was not able to cover the whole range of his vision, but broad applications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years.
The Collected Works contain Krishnamurti’s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings.
The Krishnamurti Foundation of America, a California charitable trust, has among its purposes the publication and distribution of Krishnamurti books, videocassettes, films and tape recordings. The production of the Collected Works is one of these activities.New Delhi, India, 1963First Talk in New Delhi
I think it would be wise from the very beginning to understand each other. For me there is only learning and no instruction. That is a very important thing to understand. The speaker is not teaching for you to learn. Together, we are going to investigate, to learn. And to investigate, to learn, one must know what it is to observe—because through observation alone we learn to observe, to be conscious of all the things, not only outwardly, but also inwardly, both outside the skin as well as inside the skin—the events, the reactions, the innumerable impressions and tensions. To observe these is to learn from them, and therefore immediately one becomes for oneself both the teacher as well as the disciple.
One learns, and to learn one has to observe. But most of us do not observe. We do not take what is, but we come to it with our opinions, with our judgments, with our condemnations and approvals. So we look at things through the screen of our own prejudices, of our own ideas and opinions. When we do observe, we investigate the truth of opinions rather than fact itself. So we never learn.
We know what the facts are in the world and though those facts are constantly impinging on the mind with great virility, with an immediate demand for action, we never learn from these facts because we approach them with our own conditioning, with our own peculiar, opinionated, dogmatic mind, with a mind which is afraid to investigate, to discover, to see what is new. So we approach the many facts with this peculiar half inattention, though all those facts demand action, demand a complete revolution in the state of the mind. Therefore we never learn.
During the talks here, together we are going to find out for ourselves. To find out you need a certain energy, an energy that is not the friction that comes through opinion, through conflict, through argument; but that energy comes only when you perceive what is true for yourself. And if I may point out, it seems to me that it is very important to understand the relationship between you and the speaker. Here, there is no authority of any kind whatsoever. We are both investigating, discovering. We are both searching out to discover what is true and immediately, totally, to deny what is false. Otherwise, we cannot go very far, and we have to go very far and very deeply to understand, to act, for action is demanded. And to act one must observe the facts as they are about one.
So, first, let us look at the things about us outwardly because you cannot go very far, deeply within, if we do not understand what is the outward movement of life. I mean by that word understand to be conscious of it—not necessarily that one has to act definitely in a certain manner with regard to outward things, but to be conscious of them, to be aware of them, to know their content, their meaning, their significance. Because you will see that as we begin to understand the outward things of life, we begin to go inwardly naturally from the understanding of what is without. But without understanding the outer, the tide that is going out, you cannot flow with the tide that is coming in.
So, there is no division as the outer and the inner. It is a tide that has a movement that goes out infinitely far, and when you ride that tide, when the mind is of that tide, then that very tide carries you within very far, infinitely. But you cannot ride the inner tide, as most religious people try to do, without understanding the outer, the whole significance of existence, the outer existence, the daily acts, the daily faults, the reactions, the responses, the fears, the greeds, the ambitions, the corruption, the envy, the frustrations, and the agonies. Without understanding all these, there is no meaning in the search for truth, which demands an astonishingly sharp, healthy, sane, rational mind, not a crippled mind, not a mind that is frightened, not a mind that is greedy, seeking, wanting, groping after something—those are all indicative of an unhealthy mind.
So, what we are going to do is first to observe, perceive the facts as they are in the world—not your fact and my fact, not your opinion and my opinion, not observe dialectically because that is the art of investigating the truth of opinions. We are not concerned with opinions, nor with agreements. We are concerned with observing the actual facts, the what is. And to observe what is very clearly and to see the full significance of those facts, naturally we must look at it without all our conditioning. That is where the difficulty is going to lie because you have opinions, you have values, you approach them as a Hindu, Buddhist, Christian, or what you will, with your nationalities, with your peculiar idiosyncrasies—and these prevent you from observing, from looking. Observation is an art. It is not easily learned. One has observed neither the sunset nor the stars, neither the trees nor the facts, outwardly or inwardly.
So, if we are going to travel together—and I hope we will, during these talks—we have to observe scientifically, ruthlessly, and with great intelligence. I mean by that word intelligence not knowledge. Intelligence is not knowledge. A man who has read a great deal, who has accumulated knowledge, is not necessarily intelligent. I mean by that word intelligence the capacity for insight, to see immediately what is true, to see what is false immediately and deny the false totally. That requires intelligence—which is not a thing to be cultivated. You have to perceive that which is true immediately, and you can only perceive what is true immediately if you understand the whole process of your reasoning, your incapacities, your shelters, your fears, your greeds—all this human psychological structure.
So, we are going to observe the facts, the what is, because for me, the very act of observation is action. Action is not something apart from the act of observation. To see something totally—that very seeing is total action. I will go into that presently during these talks.
So, at the present moment in the world, as you and I and all know, there is great poverty—not only inwardly but outwardly—lack of food, the appalling poverty of the whole of Asia and Africa. And there are tremendous technological changes going on, changes that are not in the thing that is changed but in the process of change, in the very change itself, not in what is changed. Do you understand the change? What was invented yesterday becomes obsolete by tomorrow; the thoughts that you have had about this or that, about God, about economy, about what you should do—they have already changed. There is a terrific movement of change going on in the world.
As the earth is broken up into fragments, so our thinking is broken up as the artist, as the politician, as the economist, as the businessman, as the yogi, as the sannyasi, as the man who is seeking truth, as the social reformer—they are all functioning in fragments, all saying, “We are going to solve this human problem.” You can endlessly explore these fragments and their activities—which would be a waste of time. You can see the fragmentation going on—the classes, the nations, the religious divisions, the sectarian divisions, those who believe in this and those who do not believe in that, the one savior and the many saviors, one country against another and therefore cultivating nationalism. These are going on in the world, and they have been going on for some thousands of years, millennia, and none of us have solved this problem of living. And all religions have failed completely—whether you are a Hindu who reads the Gita and recites the innumerable phrases, or whether you are a Catholic, or whether you are a Muslim or a Buddhist. They have no meaning any more because they are not realities. You can escape through them. You can shut your eyes to all the process of living and escape through a narrow channel of what you call religious thinking; but that does not solve your agony, the agony of man, the despair, the sorrow, the appalling misery, confusion. You have to solve your problem, and therefore the urgency of solving the problem is immediate. It is something vital that demands your immediate action.
So you see all this in the world. There is the politician functioning in his own way—in the most confused, ruthless, corrupting way, fragmentarily—and there is the other, the religious man. By the politician, I mean also the businessman, the technician—the whole modern civilization which is fragmentary—with his education, escapes, drinks, amusements, and all that. And then there is the other, the man who escapes or avoids, who lives there and tries to find reality somewhere else, through his religion, through his tradition. There is no answer in either—neither in communism nor in yoga. There is no answer because you can see what is happening in the world. A wise man knows these, observes these, and totally denies them both. Do you understand? We are human beings, not Hindus, not Muslims, not patriotic Indians.
It is a human problem whether you live in Russia or in America or in India or in China. It is a human problem we are confronted with. We have suffered too long. We are confused. Our actions are very limited. We have always looked to another to save us. All those have failed, totally. I think that is the first thing one has to realize, not cynically, not with bitterness; that is a fact. They have no meaning any more; they have a meaning only for those who want to escape, like taking a drink. You can get drunk on whiskey or on the idea of God—both are the same. You are no more holy when you get drunk on an idea than when you get drunk through whiskey. So, we have to have a total perception of these fragmentations of existence, to observe them. And to observe, as I have pointed out, you need a very clear mind. You can have a clear mind if you want it. It is not very difficult to think clearly, sanely, rationally. And you can only do it when you have no fear.
So by observing, you learn. The very facts teach you, the very facts give you information that you can no longer be a Hindu or a Christian or a Buddhist. You have to become a human being and solve your problems immediately because there is no leader any more, politically or religiously. There are leaders technologically—that is all. The scientists, the professors, can give you information, but they cannot remove all your sorrows, the agony of existence, the despair that follows everyone. Nobody can solve this for you. And therefore, how you observe, what you do with what you have observed directly—that matters enormously.
The act of observation demands discipline. Please follow this closely. I am using the word discipline not in the orthodox sense of control, approximation, effort—that is what is generally implied in discipline. Approximation to an idea, to a symbol, to a pattern; control through fear, through subjugation, through reward and punishment; and conformity to a pattern—that is what is implied in the ordinary sense of the word discipline. The religious discipline, the military discipline, the discipline of education, the discipline of going to the office, however boring, tiresome, futile, empty it is—it brings about a certain discipline in which is involved conflict, approximation, control. And that discipline is considered highly necessary because it helps you to fit into a social pattern, or into a religious pattern, or into a political pattern, the party discipline, and so on and on.
I am not using that word discipline in that sense at all. To me such discipline is most destructive, whether it is religious discipline or the political or the military—one must be careful when one talks about discipline in this country; well, it is up to you. The discipline I am talking of is something entirely different; I am not using that word in the context of the old pattern at all. I am using that word discipline to mean the discipline that comes through observation, through observing clearly, factually. In the very process of observation, this discipline of which I am talking comes into being. To observe that flower, if you do at all observe a flower, demands a great deal of attention—to look at it without naming it, without saying, “It is a rose; I like that color; I do not like that color,” or “I wish I had it”—without all that, merely to observe demands a great deal of attention. But to observe that way, you have to be aware of the chattering of the mind. We must be aware how we are distracted by our words, by our desires, by our urges, by our demands that prevent us from looking, seeing, observing, listening.
So the very act of observation is discipline. Do please understand this. This is really quite important. Once you grasp this, you will see the whole significance of all these talks. It is one simple fact: that is, you have to observe yourself, all your reactions, all the psychological conflicts, demands, urges, tensions, fears, greed—just to observe, not to deny them, not to accept them, not to evaluate, not to compare or judge or deny, but just to see. In that very act of seeing you become conscious of all your demands, urges, fears, complexes, greed, etc.; and to be aware of them demands discipline. So this whole process of looking, listening, is in itself a discipline in which there is no conflict, no contradiction, no conformity, no approximation to any pattern. Therefore you break down all your conditioning immediately. You try this; try it as I am talking, not when you go home. There is no time; there is only the present, the active present, now, not the present of the existentialist, but the actual moment you are listening, observing—not only listening to the speaker, but also observing yourself observing all your reactions, your fears, your anxieties, your despairs, the ambitions, the greeds, the fears; just to observe, not to do away with them.
You will see that very observation, to see very clearly, brings about an astonishing freedom in discipline. That is absolutely necessary if you and I are going to travel together—and we are going to travel together. Because when you observe the facts of the world, there must be a new man born out of this confusing conflict, misery, and despair; there must be a new mind, a new man, a new entity. And nobody is going to create that new entity except yourself. That is why through observing you will see that you will deny totally, not partially or fragmentarily, but completely, deny everything of authority—the gods, the religions, the rituals, the Gita, the Bible—everything you destroy to find out. For that there must be a new thinking, a new way of looking. There must be a revolution in the mind so that you can look at all these problems with a fresh mind, not with a mind that is dead, corrupt, decaying with age. You need a new, fresh mind to solve this immense problem of living.
There must be a mutation. You know that word mutation is now being used a great deal not only among the scientists but among others. May I go into it a little bit?—because it is quite interesting. To us, change is gradual; time is involved in change—“I will be this tomorrow; I won’t be that tomorrow.” Time is involved in change. In mutation time is not involved; the whole process of the mind, thought, has undergone a tremendous change, revolution—not in terms of time. I am going to go into that during these talks. That is what is demanded—a man totally born anew in a timeless state so that he can bring about a complete revolution in the world. And you need a revolution, not an economic or a social revolution. I am not talking of a superficial or fragmentary one, but of a revolution in the whole psyche, in the whole makeup of man so that he is no longer a businessman, no longer a religious man, separated, no longer an artist, a politician, but he is a total human being who is completely sensitive to the whole process of living.
You know what I mean by sensitive: to be sensitive to the stars, to be aware of them, to be aware of the beauty of a tree, to be aware of that noise, that hammering going on, to be aware of the world, to be aware of your own agonies, hopes, fears, to be aware of all the falsity of existence invented by the politicians, by the religious people. To be sensitive to all these means you begin to live. But you cannot be sensitive if you are so conditioned. If you are burdened with your fears, with your agonies, you are not aware, there is no attention.
So all these things are necessary, not only to understand this extraordinary world where there is immense material progress, but also what they are doing in Europe through the common market—the astonishing progress, the material well-being they are bringing about, the technological, lightning changes that are going to liberate man and give him freedom, where a whole factory can be run by a couple of men, and the electronic brains that think, that write music, that translate. And then there is the whole experiment that is going on among certain people: taking drugs to see if they can expand consciousness. But this expansion in consciousness, or in technology, or the pursuit of being completely physically well is not going to answer any of these problems.
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