Daily meditations with Krishnamurti May 2014

  • 2014


Intelligence Feelings Words

The Book of Life J. Krishnamurti


A mind rich in innocence

The truth, the true God - true God, not the God who is made of man - does not want a mind that has been destroyed, a trivial, superficial, narrow, limited mind. It needs a healthy mind, a rich mind - rich not in knowledge but in innocence -, a mind on which there has never been a mark left by experience, a mind free of time. The gods that you have invented for comfort accept torture, accept a mind that has become dull. But what is true does not accept it; wants a complete, total human being, a human being whose heart is full, rich, clear, capable of feeling intensely, able to see the beauty of a tree, the smile of a child, the anguish of a woman who has never had a full meal

We must have this extraordinary feeling, this sensitivity towards everything: towards the animal, towards the cat that walks on the wall, towards the outrage, the dirt, the filthiness of the human beings that live in extreme poverty, in despair. We must be sensitive, which implies feeling intensely, not in a certain particular direction, not as an emotion that comes and goes, but to be sensitive with our nerves, our eyes, our body, our ears, our voice. We must be completely sensitive all the time. Unless one is so fully sensitive, there is no intelligence. Intelligence comes with sensitivity and observation.


What role does emotion play in life?

How do emotions arise? Very simple. They arise by the work of stimuli, by the action of nerves. You pin me a pin and jump; flatter me and I am delighted; He insults me and I don't like that. Emotions arise through our senses. And almost all of us work based on our emotion of pleasure; It's obvious, sir. You like to be recognized as a Hindu. Thus it belongs to a group, to a community, to a tradition, however old; and he likes that, with the Gita, the Upanishads and the old traditions. And the Muslim likes his thing, and so on. Our emotions arise because of the stimuli, the environment, etc. That is quite evident.

What role does emotion play in life? Understands? Love, is it pleasure, is it desire? If love is emotion, there is something that changes all the time, right? Don't you know all that?

One has to realize, then, that emotions, sentimentality, enthusiasm, feeling that one is good and all those things have nothing to do with true affection, with compassion. All personal feeling, all emotion, is linked to thought; Therefore, it results in pleasure and pain. Love does not suffer, does not experience pain, because it is not the consequence of pleasure or desire.


Free intelligence

The first thing to do, if I may suggest it, is to discover why we think a certain way, why we feel a certain way. Don't try to change that, don't try to analyze your thoughts and emotions; Be aware of why you are thinking within a certain routine and from what reason you act.

Although you can discover the reason through the analysis, whatever you discover through the analysis, it will not be the real thing. What you discover will be real only when you are intensely alert the instant your thoughts and emotions work; then you will see what extraordinary subtlety, what delicacy they have.

As long as you have a "I must" and a "I must not, " this compulsion will never make you discover the fast erratic movement of thoughts and emotions. And I am sure that all of you have been educated in the "I must" and "I should not" school; That is why they have destroyed their thinking and feeling. They have been limited and mutilated by systems and methods, as well as by their instructors. Give up, then, all those "I owe" and "I don't owe." This does not mean that there has to be debauchery, but it must be alert to the mind that is always saying "I must" and "I must not." So, just as a flower opens and blooms in the morning, so it is with intelligence: it is there, it works by creating understanding.

MAY 3 OCK- Vol. II

Intellect vs. Intelligence

Educating the intellect does not result in intelligence. Rather, intelligence comes when one acts in perfect harmony, both intellectually and emotionally. There is a vast differentiation between intellect and intelligence. The intellect is just the thought functioning independently of the emotion. When the intellect, regardless of the emotion, is educated in a certain direction, one can possess a great intellect, but that is not why it has intelligence, because intelligence contains the inherent capacity of both feeling and feeling. to reason; In intelligence, both capacities are equally present in an intense and harmonic way.

If you introduce your emotions into business, you say, business cannot be well managed or honest. So, divide your mind into compartments; in one compartment he keeps his religious interest, in another his emotions, in a third his commercial interest, which has nothing to do with his intellectual and emotional life. His commercial mind considers life as a mere means of earning money in order to live. This is how this chaotic existence continues, this division in your life. If he really used his intelligence in business, that is, if his emotions and thoughts acted harmonically, his business could fail. It is possible that this happened. And you would probably let them fail when you really perceived the absurdity, cruelty and exploitation that this way of life implies.

Until, in fact, you deal with your whole life with intelligence, instead of merely with the intellect, no system in the world will save man from the ceaseless eagerness for money.

MAY 4 OCK Vol. I

Sentimentality and emotion breed cruelty

One can see that neither emotion nor sentimentality have any place that is related to love. Sentimentality and emotion are just reactions of pleasure or dislike. I like you and I am terribly enthusiastic about it; I like this place, oh, it's beautiful and everything else, which means I don't like the other place, etc. Thus, sentimentality and emotion breed cruelty. Have you ever observed it? Identification with the cloth called the national flag is an emotional and sentimental factor, and by that factor you are willing to kill another human being; Is that what they call love for the country, love for the neighbor? One can see that where sentimentality and emotion intervene there is no love. Sentimentality and emotion are those that engender the cruelty of pleasure and dislike. And one can also see that where there is jealousy, there is no love, it is obvious. Let's say I am envious of you because you have a better position, a better job, a better home, you look more attractive, smarter, more awake, and I feel jealous of you. In fact, I don't say I'm jealous, but I compete with you, which is a form of jealousy, envy. Therefore, envy and jealousy are not love, and I eliminate them. I don't keep talking about how to eliminate them and in the meantime I remain envious; I really eliminate them, as the rain washes the dust of many days accumulated on a leaf; I simply wash them and finish with them.


We must die for all our emotions

What do we understand by emotion? Is it a sensation, a reaction, a response of the senses? Hatred, devotion, the feeling of love or sympathy for another, are all emotions. We call some, like love and sympathy, positive, while others, like hate, call them negative and want to get rid of them.

Is love the opposite of hate? And is love an emotion, a sensation, a feeling that we prolong through memory?

... So what do we understand by love? Certainly, love is not memory. That is very difficult for us to understand, because for almost everyone, love is memory. When you say you love your wife, your husband, what do you mean by that? Do they love what gives them pleasure? Do they love what they have identified with themselves and recognize as their own? Please, these are made; I'm not inventing anything, so don't be horrified.

... It is the image, the symbol "my wife" or "my husband" that love us, or we believe that love, not the living individual. I don't know my wife or my husband in any way; I can never meet that person as long as knowing him implies recognition. Because the recognition is based on the memory, on the memories of pleasure and pain, of the things for which I have lived, for which I have been distressed, of which I have and to which I am attached.

How can I love when there is fear, pain, loneliness, when I live in the gloom of despair? How can an ambitious man love? And we are all very ambitious, no matter how "honorable" our ambition may be.

So, in order to really discover what love is, we must die for the past, for all our emotions for good and evil; we must do it effortlessly, as we would do with something poisonous, because we understand what it implies.


One must have great feelings

In the modern world, where there are so many problems, one is prone to lose the greatness of feeling. I understand that word feeling, not sentimentality, emotionalism, not mere excitement, but that quality of perception the quality of hearing, of listening, the quality of feeling, feeling a bird that sings perched on a tree, the movement of a leaf under the sun. Feeling things with greatness, deeply, acutely, is very difficult for most of us, due to the large number of problems we have. Anything we touch seems to become a problem. And, apparently, there is no end to the problems of man, who seems completely unable to solve them, since the more the existing problems increase, the more our feelings diminish.

By "feeling" I mean the appreciation of the curve of a branch, of the shame, of the dirt of the road; I mean to be sensitive to the pain of another, to be in a state of ecstasy before a sunset. These are not expressions of sentimentality, they are not mere emotions. Emotion and sentimentality become cruelty, can be used by social structure; and when there is sentimentality, sensation, we become slaves of society. But one must have great feelings. The feeling for beauty, the feeling for a word, for the silence between two words, the ability to clearly hear a sound, all that generates depth in the feeling. And it is essential to have intense feelings, because only feeling with depth and greatness makes the mind sensitive to a high degree.

MAY 7 OCK - Vol. XV

Thoughtless observation

There is no feeling without thought; and behind thought is pleasure; therefore, those things march together the pleasure the word, the thought, the feeling; They are not separated. Pure observation, without thought, feeling or word, is energy. The energy dissipates because of the word, the association, the thought, the pleasure and the time; consequently, there is lack of energy to look, observe

MAY 8 OCK - Vol. XV

The totality of feeling

What is the feeling? The feeling is like the thought. Is a feeling. I see a flower and I respond to that flower: I like it or I don't like it. The pleasure or displeasure dictates my thoughts, and the thought is the response of the background constituted by memory. So, I say: "I like that flower, " or "I don't like that flower" ... Now, is love related to feeling? The feeling is feeling, there is no doubt: feeling of pleasure and dislike, good and bad, good taste, etc. Is that feeling related to love? ... Have you observed your street, the way you live in your home, the way you feel, how you speak? Have you noticed all the saints you worship? For them, passion is sex; that is why they deny passion, beauty - they deny them in the sense of discarding them. In this way, together with the sensation you have killed love, since they say: «The sensation will make me a prisoner, I will be a slave to sexual desire; therefore, I will eliminate it ». In this way, they have turned sex into a huge problem [...]. When you have fully understood the feeling - complete, not partial - when you have truly understood the totality of feeling, you will know what love is. When you can see and appreciate the beauty of a tree, the beauty of a smile, when you can see the beauty of the sun setting behind the city walls - see it completely - then you will know what love is.


If one does not name that feeling

When one observes a feeling, that feeling comes to an end. But even when it comes to an end, if there is an observer, a spectator, a censor, a thinker who remains apart from feeling, there is still a contradiction. It is then, very important to understand how we look at a feeling.

Take, for example, a very common feeling: jealousy. We all know what it is to be jealous. However,

How do you look at your jealousy? When one observes that feeling, one is the observer of jealousy, and observes them as if they were something separate from oneself. Try to change jealousy, modify them, or try to explain why you justify being jealous, and so on. There is, therefore, someone, a censor, an entity separate from jealousy, who observes it. Jealousy may disappear for the moment, but come back again; and they come back because we don't really see that jealousy is part of ourselves.

... I am saying that the moment we give a name, when we label that feeling, we have introduced the structure of the old; and the old is the observer, the separate entity that is composed of words, ideas, opinions about what is right and what is wrong […]. But if one does not name that feeling - which demands a tremendous alert perception, a large dose of instant understanding -, you will discover that there is no observer or thinker or center from which one is judging, and that oneself is no different from the feeling . There is no "me" who feels jealous.

MAY 10 OCK - Vol. XIII

Emotions take us nowhere

Whether one is guided by his emotions or his intellect, it leads to despair, because it leads nowhere. But one realizes that love is not pleasure, it is not desire.

Do you know, sir, what is pleasure? When you look at something or when you have a feeling, the act of thinking about that feeling, of constantly spreading in that feeling, causes you pleasure, and you want that pleasure to be repeated over and over again. When a man is very ambitious, or a little ambitious, it causes him pleasure. When a man is looking for power, position, prestige in the name of the country, in the name of an idea and all those things, that gives him pleasure. He lacks love at all and, because of that, creates much evil in the world. It generates war inside and outside.


Memory denies love

Is it possible to love without thinking? What do we understand by thinking? Thinking is a response to memories of pain and pleasure. There is no thinking without the residue left by the incomplete experience. Love is different from emotion and sentimentality. Love cannot be introduced into the field of thought, while sentimentality and emotions can be. Love is a flame without smoke, always fresh, creative, jubilant. Such a love is dangerous for society, for relationships. Therefore, thought penetrates it, modifies it, guides it, legalizes it, removes it from its dangerous condition; Then one can live with him. Don't you know that when you really love someone, you love all mankind? Don't you know how dangerous it is to love the human being? So there are no barriers or nationalities; then, there is no craving for power and position, and things assume their exact values. Such a man is a danger to society.

For love to exist, the memory process must come to an end. Memory arises only when the experience is not fully and completely understood. Memory is only the residue of experience; It is the result of a challenge that we do not fully understand. Life is a process of challenge and response.

The challenge is always new, but the answer is always old. This response, which is conditioning, which is a consequence of the past, must be understood and not disciplined or condemned. That means living every day again, fully, completely. This complete living is possible only when there is love, when our heart is full, not of words or things elaborated by the mind. Only where there is love does the psychological memory cease to act; Then every movement is a rebirth.

MAY 12 OCK Vol. IV

Do not label feelings

What happens when you don't name? Observe an emotion, a sensation, more directly; therefore, the relationship it establishes is completely different, just like the one it establishes with a flower when it is not named. He is obliged to look at her in a new way. When he does not name a group of people, he must necessarily look at the face of each individual, and not treat them all together. Therefore, he is much more alert, observes much more, understands more; it has a deeper sense of piety, of love; but if you treat them all en masse, it's over.

If you don't rate them, you have to consider each feeling as it arises. When you qualify, when you label the feeling, is it different from the title? Is it the title that has caused the feeling?

If I do not name a feeling, that is, if the thought is not working merely because of the words, or if I do not think in terms of words, images or symbols, which makes the greatest About us, then what happens? So people are not just the observer. When the mind does not think in terms of words, symbols, images, there is no separate thinker, the thought, which is the word. So the mind is still, isn't it?

-Not quieted, but still. When you are really still, the feelings that arise can be addressed immediately. Only when we give names to feelings and, thereby, strengthen them, do feelings have continuity; they are stored in the center, from which we assign new titles, either to strengthen them or to communicate them.


Stay with a feeling and see what happens

You never remain with a feeling, a pure and simple feeling, but always surround it with the paraphernalia of words. The word distorts it; the thought, swirling around him, throws him into darkness, overwhelms him with fears and gigantic yearnings. One never remains with a feeling, without adding anything else: with a feeling of hate, or with that strange feeling of beauty. When the feeling of hate sprouts, we say that it is bad; there is compulsion, the struggle to overcome it, the agitation of thought about that hatred [ ].

Try to remain with the feeling of hate, with the feeling of envy, of jealousy, with the poison of ambition; After all, that's what we have in our daily lives, even if we want to live with love, or with the word love. Since you have the feeling of hate, of wanting to insult someone with a fiery gesture or word, see if you can stay with that feeling. Can it? Have you ever tried? Try to stay with a feeling and see what happens. I will find that surprisingly difficult. Your mind will not leave the

feeling; he will break into his memories, his associations, his "must" and "you must not", his perpetual chatter. Lift an abandoned shell from the ground. Can you contemplate it, marvel at its delicate beauty, without saying "how beautiful it is!", Or "what animal will it belong to?" Can you look at something without the movement of the mind?

Can you live with the feeling behind the word, without the feeling that the word causes? If you can do it, you will discover an extraordinary thing, a movement beyond the measure of time, a spring that knows no summers.

MAY 14 CSV - Series III

Understand the exact value of words

I don't know if you've ever considered or examined the whole process of verbalization, the process of naming. If you have done so, you will have found that it is an interesting, surprising and very stimulating thing. When we give a name to anything we experience, see or feel, the word becomes extraordinarily significant; And the word is time. Time is space, and the word is the center of it. All thinking is verbalization; We think in words. Can the mind free itself from the word? Don't say, "How should I free myself?" That makes no sense. Ask yourself that question and see how slaves you are from words such as India, Gita, communism, Christian, Russian, American, English, the lower caste and the upper caste than your own. The word love, the word God, the word meditation, what extraordinary meaning we have given to these words and how slaves we are of them!

MAY 15 OCK - Vol. XII

Memory obscures perception

Are you speculating, or do you really experience as we go? You don't know what a religious mind is, right? From what he has said it is inferred that he does not know what it means; he may have only a blink, a glimpse of it, as the clear and beautiful blue sky sees when the light makes its way through the cloud for a moment; but as soon as he has perceived the blue sky, he has a memory of it and wants more; therefore, he is absorbed in the memory. The more you need the word to store it as an experience, the more you lose in the word.

MAY 16 OCK- Vol. XII

Words create limitations

Is there a thinking without the word? When the mind is not obstructed by words, thinking is not thinking as we know it; it is an activity free of words, of symbols; therefore, it lacks borders, since the word is the border.

The word creates the limitation, and a mind that is not functioning based on words, has no limitation, has no borders, is not tied [...]. Take the word love and see what awakens in you, observe yourself, the moment I mention that word, start to smile and straighten in the seat, experience things. The word awakens, then, all kinds of ideas, all kinds of divisions, such as carnal, spiritual, profane, infinite love, and so on. But find out what love is. By the way, sir, to discover what love is, the mind must be free of that word and the meaning of that word.


Go beyond words

To understand each other, I consider it necessary that we are not imprisoned in words; a word like God, for example, may have a special meaning for you, while for me it may have a

totally different formulation, or no formulation at all. So it is almost impossible to communicate with each other, unless we both intend to understand mere words and go beyond them. The word freedom usually implies being free of something, doesn't it? Commonly, it means being free from greed, envy, nationalism, anger, this or that. While the word freedom can have completely another meaning: the inner feeling that one is free; and I think it is very important to understand this meaning.

... After all, the mind is composed, among other things, of words. Now, can the mind be free from the word envy? Experiment with this and you will see that words like God, truth, hate, envy, have a profound effect on the mind. Can the mind, then, be free from these words, both neurologically and psychologically? If he is not free from them, he is unable to face the fact of envy. When he can look directly at the fact he calls "envy, " then the act itself acts much faster than the mind's effort to do something about the fact. As long as the mind is thinking of getting rid of envy through the ideal of "no envy" and so on, it is distracted, does not face the fact, and the word envy itself is a distraction from the fact. The recognition process is carried out through the word; the moment I recognize the feeling through the word, I give continuity to that feeling.

MAY 18 OCK- Vol. IX

An extraordinary sight

We ask, then, as at the beginning: can the mind reach that extraordinary view, not from the periphery, not from the outside, from the border, but to find that seeing without seeking it at all? That is the only way to find it. Because when we encounter him inadvertently, there is no effort, no search, no experience; there is a total denial of normal practices to penetrate that center, to reach that flourishing of perception. In this way, the mind becomes extremely acute, is extremely awake and no longer depends on any experience to stay in that state of awakening.

When you ask yourself the question, you may do it verbally; for most people it must be verbal, it is obvious. And one has to realize that the word is not the thing; As the word tree is not the tree, it is not the real fact. The real fact is when one really comes into direct contact with him, not through the word. So that is a reality, which implies that the word has lost its power to hypnotize people. For example, the word God is so loaded and has hypnotized us so much, that we will accept or reject it by functioning like a squirrel in a cage. So the word and the symbol have to be discarded.


The perception of the truth is instantaneous

In the relationship that exists between the individual and society, the verbal state has been carefully elaborated over the centuries; thus, the word, the verbal state, is both social and individual. To communicate how we are doing, I need the memory, I need the words, I have to know the English language, just as you have to know it; This language has been acquired through centuries and centuries. The word develops not only in social relationships, but also as a reaction in that relationship of society with the individual; There the word is necessary. Now, it has taken so long to develop the symbolic, verbal state that one wonders if that state can be eliminated instantly […]. Is it through time that we are going to free ourselves from the verbal prison of the mind, a prison built over the centuries? Or should we get rid of it immediately? You may say: "It must take time, I cannot do it immediately." This implies that one must have many days, implies a continuity of what has been, although this is modified in the process until one reaches a stage from which there is no more where to go. Can you do it Because we are fearful, lazy, indolent, we say: “Why deal with all this? It's too difficult"; or: "I don't know what to do, " so they postpone, postpone and postpone. But one has to see the truth about the continuation and modification of the verbal state. The perception of the truth of something is instantaneous, it does not occur in time. Can the mind, in asking itself, make its way instantly? Can she see the barrier of the word, understand in a flash the meaning of the word and be in that state that comes when the mind is no longer in time? You must have experienced this, only that it is a rare thing for most of us.

MAY 20 OCK - Vol. XII

The truth is very subtle.

One has the flash of understanding, that extraordinary rapidity of instant discernment, when thought is absent, when the mind is very still, not overwhelmed by its own noise. Thus, the understanding of anything - of a modern painting, of a child, of our wife, of our neighbor, or the understanding of the truth, truth that is found in all things - can only happen when people are very still But that stillness cannot be cultivated, since if one cultivates a still mind, that is not a still mind, it is a dead mind.

The more one is interested in something, the greater is his intention to understand, the more simple, clear and free is the mind. Then the verbalization ceases. After all, thought is word, and it is the word that interferes. The screen of words, which is memory, stands between the challenge and the answer. It is the word that responds to the challenge, a process we call intellection. Therefore, the chattering, verbalizing mind cannot understand the truth, the truth in the relationship, not an abstract truth. There is no abstract truth. But the truth is very subtle. The subtle is what is difficult to understand. No lo abstracto. La verdad llega tan repentinamente, tan misteriosamente, que la mente no puede retenerla. Como un ladr n en la noche, llega secretamente, no cuando estamos preparados para recibirla, no cuando nuestra recepci n es meramente una invitaci n de la codicia. Por eso, una mente atrapada en la red de las palabras no puede comprender la verdad.

21 DE MAYO OCK- Vol. V

Todo pensamiento es parcial

Usted y yo nos damos cuenta de que estamos condicionados. Si usted dice, como muchas personas, que el condicionamiento es inevitable, entonces no hay problema; usted es un esclavo y ah se termin todo. Pero en caso de que comience a preguntarse si es de alg n modo posible romper con esta limitaci n, con este condicionamiento, entonces hay un problema, entonces tiene que investigar todo el proceso del pensar, no es as ? Si se limita a decir:

Debo tomar conciencia de mi condicionamiento, debo pensar al respecto, analizarlo a fin de comprender lo y destruirlo, est ejerciendo fuerza. Su pensar, su analizar, siguen siendo el resultado de su trasfondo, de modo que por medio de su pensar no puede usted romper con el condicionamiento del cual el pensar forma parte.

Primero lim tese a ver el problema, no pregunte cu l es la respuesta, la soluci n. El hecho es que estamos condicionados, y que todo pensar destinado a comprender este condicionamiento ser siempre parcial; por lo tanto, jam s hay una comprensi n total. Y s lo en la comprensi n total del proceso ntegro del pensar hay libertad. La dificultad es que siempre estamos funcionando dentro del campo de la mente, la cual es el instrumento del pensar, ya sea ste racional o irracional; y, como hemos visto, el pensamiento es siempre parcial.


Estar libres del yo

Para liberar a la mente de todo condicionamiento, debemos ver la totalidad de ste sin que intervenga el pensar. Esto no es un asunto dif cil; experimenten con ello y lo ver n. Alguna vez ven algo sin el pensamiento? Alguna vez han observado, escuchado sin introducir en ello todo el proceso de la reacci n? Dir n que es imposible ver algo sin que intervenga el pensamiento. Cuando dicen eso, ya se han bloqueado a causa del pensamiento, porque el hecho es que no lo saben.

Puedo, pues, mirar, puede la mente darse cuenta de su condicionamiento? Pienso que puede. Por favor, experimenten. Puede cada uno de ustedes ser consciente de que es hind, socialista, comunista, esto o aquello, s lo darse cuenta de eso sin decir que est bien o est mal? Debido a que es una tarea tan dif cil el acto de ver, simplemente ver, decimos que es imposible. Yo digo que s lo cuando nos damos cuenta, sin reacci n alguna, de esta totalidad de nuestro ser, s lo entonces, el condicionamiento llega a su fin de manera completa y profunda, lo cual implica estar realmente libres del yo .


La percepción alerta puede disipar los problemas

Es obvio que todo pensar está condicionado; no hay tal cosa como el libre pensar. El pensar jamás puede ser libre, es el resultado de nuestro condicionamiento, de nuestra cultura, de nuestro clima, de nuestro trasfondo social, económico y político. Los libros mismos que leemos y las prácticas mismas que realizamos, todo eso se halla establecido en el trasfondo, y cualquier pensar debe, por fuerza, ser el resultado de ese trasfondo. Por lo tanto, si podemos estar alerta, tal vez seamos capaces de liberar a la mente de su condicionamiento, sin que intervenga el proceso de la voluntad, sin la determinación de liberar a la mente.

Porque en el momento en que hay una determinación, hay una entidad que desea, una entidad que dice: «Debo librar a mi mente de su condicionamiento». Esa entidad misma es consecuencia de nuestro deseo de lograr cier to resultado, de modo que ya hay allí un conflicto. Por tanto, ¿es posible estar alerta a nuestro condicionamiento, simplemente estar alerta? En eso no hay conflicto en absoluto. Esa misma percepción alerta, si se lo permitimos, quizá pueda disipar los problemas.

24 DE MAYO OCK – Vol. IX

No hay condicionamiento noble o mejor

El apremio de la mente por liberarse de su condicionamiento, ¿no pone en marcha otro patrón de resistencia y condicionamiento? Al tomar conciencia del patrón o molde en que usted se ha desarrollado, desea liberarse de él; pero este deseo de liberarse, ¿no hará que la mente se condicione otra vez de una manera distinta? El viejo patrón insiste en que debe amoldarse a la autoridad, y ahora está desarrollando uno nuevo, el cual sostiene que no debe amoldarse; tiene, pues, dos patrones, uno en conflicto con el otro. En tanto exista esta contradicción interna, ello da lugar a ulteriores condicionamientos.

… Está el impulso que contribuye al amoldamiento, y está el impulso de liberarse. Por disímiles que puedan parecer ambos impulsos, ¿no son, en esencia, similares? Y si son fundamentalmente similares, entonces es inútil que persiga usted la libertad, porque sólo se moverá interminablemente de un patrón a otro. No hay condicionamiento noble o mejor; lo que hemos de comprender es este deseo.

25 DE MAYO CSV – Serie III

La libertad respecto del condicionamiento

El deseo de liberarnos del condicionamiento sólo fomenta el condicionamiento. Pero si, en vez de tratar de reprimir el deseo, comprendemos todo el proceso del deseo, en esa comprensión misma llegamos a liberarnos del condicionamiento. La libertad respecto del condicionamiento no es un resultado directo. ¿Comprende? Si emprendo deliberadamente la tarea de liberarme de mi condicionamiento, ese deseo crea su propio condicionamiento. Puedo destruir una forma de condicionamiento, pero quedo atrapado en otra. En cambio, si comprendo el deseo mismo, que incluye el deseo de liberarme, entonces esa misma comprensión destruye todo condicionamiento. La libertad respecto del condicionamiento es un producto secundario; no es importante. Lo que importa es comprender qué es lo que da origen al condicionamiento.


Simplemente, percepción alerta

Toda forma de acumulación, ya sea de conocimiento o de experiencia, toda forma de ideal, toda proyección de la mente, toda práctica destinada a moldear la mente -lo que la mente debería ser y no debería ser-, todo esto debilita, sin duda, el proceso de investigación y descubrimiento […].

Pienso, pues, que nuestra investigación no debe estar dirigida a la solución de nuestros problemas inmediatos, sino más bien a descubrir si es posible dejar a un lado todos los contenidos de la mente, tanto los superficiales como los de la mente inconsciente, profunda, donde están los recuerdos, donde se encuentra almacenada toda la tradición, la herencia del conocimiento racial. Entiendo que eso puede hacerse sólo si la mente es capaz de estar alerta sin exigencia ni presión alguna; simplemente, estar alerta. Pienso que ésa es una de las cosas más difíciles que hay -estar alerta de ese modo-, porque nos hallamos atrapados en el problema inmediato y en su inmediata solución; por eso nuestras vidas son muy superficiales. Aunque podamos acudir a todos los psicoanalistas, leer todos los libros, adquirir muchos conocimientos, asistir a las iglesias, orar, meditar, practicar distintas disciplinas, nuestras vidas son, a pesar de eso, muy superficiales, porque no sabemos cómo profundizar en ellas. Pienso que la comprensión, la vía de profundización, la manera de ahondar a fondo en la vida, radica en la percepción alerta, en darnos cuenta de nuestros pensamientos y sentimientos, sin condenar, sin comparar; simplemente, observando. Verán, si experimentan con ello, lo extraordinariamente difícil que es, debido a que toda nuestra educación nos ha enseñado a censurar, a aprobar, a comparar.

27 DE MAYO OCK – Vol. IX

No hay parte de la mente que no esté condicionada

Nuestra mente se halla condicionada en su totalidad; no hay parte de uno que no esté condicionada. Eso es un hecho, le guste o no. Podrá decir que hay una parte de usted -el observador, la superalma, el atma- que no está condicionada; pero dado que piensa al respecto, eso está en el campo del pensamiento; por lo tanto, se halla condicionado. Usted podrá inventar montones de teorías sobre el particular, pero el hecho es que su mente se halla condicionada en su totalidad, tanto la consciente como la inconsciente, y cualquier esfuerzo que hace para liberarse también está condicionado. Entonces, ¿qué ha de hacer la mente? O mejor dicho, ¿cuál es el estado de la mente cuando sabe que está condicionada y se da cuenta de que cualquier esfuerzo que haga para librarse de su condicionamiento estará igualmente condicionado?

Ahora bien, cuando usted dice: «Sé que estoy condicionado», ¿lo sabe realmente, o es tan sólo una afirmación verbal? ¿Lo sabe con la misma fuerza con que ve a una cobra? Cuando ve a una serpiente y sabe que es una cobra, hay una acción inmediata, no premeditada. Cuando dice: «Sé que estoy condicionado», ¿tiene eso el mismo significado vital que su percepción de la cobra? ¿O es meramente un reconocimiento superficial del hecho, y no un claro darse cuenta del hecho? Cuando me doy cuenta del hecho de que estoy condicionado, hay una acción inmediata. No tengo que hacer un esfuerzo para desprenderme del condicionamiento. El hecho mismo de que estoy condicionado, y el darme cuenta de ese hecho, traen consigo un esclarecimiento inmediato. La dificultad radica en no darse cuenta, en el sentido de no comprender todas las implicaciones del hecho, en no ver que todo pensamiento, por sutil, ingenioso, refinado o filosófico que sea, está condicionado.

28 DE MAYO OCK – Vol. X

La carga del inconsciente

Internamente, inconscientemente, está el tremendo pescó del pasado empujándonos en cierta dirección […].

Ahora bien, ¿cómo puede uno eliminar todo eso? ¿Cómo puede el inconsciente depurarse de inmediato del pasado? Los psicoanalistas piensan que el inconsciente puede ser depurado de manera parcial e incluso completa, por medio del análisis -mediante la investigación, la exploración, la confesión, la interpretación de los sueños, etc.-, de modo tal que uno se convierta al menos en un ser humano «normal», capaz de ajustarse al entorno presente. Pero en el análisis están siempre el analizador y lo analizado, un observador que interpreta la cosa observada, lo cual es dualidad, una fuente de conflicto.

Veo, pues, que el mero análisis del inconsciente no me llevará a ninguna parte. Podrá ayudarme a ser un poco menos neurótico, un poco más benévolo con mi esposa, con mi prójimo, o alguna cosa superficial como ésa; pero no es de eso de lo que estamos hablando. Veo que el proceso analítico -que implica tiempo, interpretación, movimiento del pensar como el observador que analiza lo observado- no puede liberar al inconsciente; por lo tanto, desecho por

completo el proceso analítico. Tan pronto percibo el hecho de que el análisis no puede, bajo ninguna circunstancia, disipar la carga del inconsciente, estoy fuera del análisis. No analizó nunca más. Entonces, ¿qué ha ocurrido? Debido a que ya no hay un analizador separado de la cosa analizada, él es esa cosa. No es una entidad aparte de ella. En consecuencia, uno descubre que el inconsciente tiene muy poca importancia.


El intervalo entre pensamientos

Y bien, yo digo que es claramente posible que la mente esté libre de todo condicionamiento, lo cual no quiere decir que ustedes deban aceptar mi autoridad. Si aceptan esto basados en la autoridad, jamás descubrirán, ello será otra sustitución y, como tal, no tendrá significado alguno […].

La comprensión de todo el proceso del condicionamiento no llega a través del análisis o de la introspección, porque tan pronto tenemos el analizador, ese analizador mismo forma parte del trasfondo; por lo tanto, su análisis carece de toda importancia […].

¿Cómo puede la mente ser libre? Para ser libre, debe no sólo ver y comprender su balanceo pendular entre el pasado y el futuro, sino también estar alerta al intervalo entre pensamientos […].

Si observan con suma atención, verán que si bien la respuesta -el movimiento del pensar- parece tan rápida, hay resquicios, intervalos entre pensamientos. Entre dos pensamientos existe un periodo de silencio que no está relacionado con el proceso del pensar. Si observan, verán que ese periodo de silencio, ese intervalo, no es del tiempo; y el descubrimiento de ese intervalo lo libera a uno de su condicionamiento; o, mejor dicho, no lo libera «a uno», sino que hay liberación respecto del condicionamiento […]. Sólo cuando la mente no da continuidad al pensamiento, cuando está quieta con una quietud no inducida, o sea, sin causa alguna, sólo entonces podemos liberarnos del trasfondo.


Observar cómo se forman los hábitos

Si no nos liberamos del pasado, no hay libertad en absoluto, porque la mente jamás es nueva, fresca, inocente. Sólo una mente así es libre. La libertad no tiene nada que ver con la experiencia, nada que ver con la edad; me parece que la esencia misma de la libertad radica en comprender todo el mecanismo del hábito, tanto de los h bitos conscientes como de los inconscientes. No es cuesti n de terminar con el h bito, sino de ver totalmente su estructura. Ustedes tienen que observar c mo se forman los h bitos yc mo, negando o resistiendo un h bito, se crea otro h bito. Lo que importa es estar por completo conscientes del h bito; porque entonces, como ver n por s mismos, ya no hay m s formaci n de h bitos. Ofrecer resistencia al h bito, combatirlo, rechazarlo, s lo da continuidad al h bito. Cuando combatimos un h bito en particular, damos vida a ese h bito, y entonces el mero combatirlo se convierte en un nuevo h bito. Pero si uno est simplemente alerta, sin resistencia alguna, a toda la estructura del h bito, encontrar que se ha liberado del h bito; y en esa libertad tiene lugar algo nuevo.

S lo la mente embotada, adormecida, crea h bitos y se aferra a ellos. Una mente atenta de instante en instante -atenta a lo que se est diciendo, atenta al movimiento de las manos, de los pensamientos y sentimientos- descubrir que la formaci n de nuevos h bitos ha llegado a su fin. Es muy importante comprender esto, porque en tanto la mente est acabando con un h bito y, en ese proceso mismo, creando otro, no puede ser libre jam s; ys lo la mente libre puede percibir algo que est m s all de ella misma.

Fuente: http://alma-espiritulibre.blogspot.com.es/2014/05/el-libro-de-la-vida-j-krishnamurti.html31 DE MAYO OCK Vol. XIII

Meditaciones diarias con Krishnamurti Mayo 2014

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