Awakening of Intelligence (eBook)

J. Krishnamurti (Autor)

eBook Download: EPUB

2018
511 Seiten
Krishnamurti Foundation America (Verlag)
978-1-934989-30-2 (ISBN)

Infos

This comprehensive record of Krishnamurti's teaching is an excellent, wide-ranging introduction to the great philosopher's thought. Within general discussions of conflict, fear, violence, religious experience, self-knowledge, and intelligence, Krishnamurti examines specific issues, such as the role of the teacher and tradition; the need for awareness of 'cosmic consciousness'; the problem of good and evil; and traditional Vedanta methods of help for different levels of seekers. Krishnamurti discusses these themes with Jacob Needleman, Alain Naude, and Swami Venkatasananda, among others. The Awakening of Intelligence is indispensable for all those intent on a fuller understanding of Krishnamurti's teaching.

Textauszug

AMERICA

I

Two Conversations:
J. Krishnamurti and Professor Jacob Needleman

1The role of the teacher

2On inner space; on tradition and dependence

1

THE ROLE OF THE TEACHER

Conversation between J. Krishnamurti
and Professor J. Needleman

Needleman:1 There is much talk of a spiritual revolution among young people, particularly here in California. Do you see in this very mixed phenomenon any hope of a new flowering for modern civilisation, a new possibility of growth?

KRISHNAMURTI: For a new possibility of growth, don’t you think, Sir, that one has to be rather serious, and not merely jump from one spectacular amusement to another? If one has looked at all the religions of the world and seen their organised futility, and out of that perception seen something real and clear, perhaps then there could be something new in California, or in the world. But as far as I have seen, I am afraid there is not a quality of seriousness in all this. I may be mistaken, because I see only these so-called young people in the distance, among the audience, and occasionally here; and by their questions, by their laughter, by their applause, they don’t strike me as being very serious, mature, with great intent. I may be mistaken, naturally.

Needleman: I understand what you are saying. My question only is: perhaps we can’t very well expect young people to be serious.

KRISHNAMURTI: That is why I don’t think it is applicable to the young people. I don’t know why one has made such an extraordinary thing out of young people, why it has become such an important thing. In a few years they will be the old people in their turn.

Needleman: As a phenomenon, apart from what is underneath it all, this interest in transcending experience—or whatever one wants to call it—seems to be a kind of seed-ground from which certain unusual people aside from all the phoneyness and all the deceivers, certain Masters perhaps, may spring up.

KRISHNAMURTI: But I am not sure, Sir, that all the deceivers and exploiters are not covering this up. “Krishna-consciousness” and Transcendental Meditation and all this nonsense that is going on—they are caught in all that. It is a form of exhibitionism, a form of amusement and entertainment. For something new to take place there must be a nucleus of really devoted, serious people, who go through to the very end. After going through all these things, they say, “Here is something I am going to pursue to the end.”

Needleman: A serious person would be someone who would have to become disillusioned with everything else.

KRISHNAMURTI: I would not call it disillusioned but a form of seriousness.

Needleman: But a pre-condition for it?

KRISHNAMURTI: No, I wouldn’t call it disillusionment at all, that leads to despair and cynicism. I mean the examination of all the things that are so-called religious, so-called spiritual: to examine, to find out what is the truth in all this, whether there is any truth in it. Or to discard the whole thing and start anew, and not go through all the trappings, all the mess of it.

Needleman: I think that is what I tried to say, but this expresses it better. People who have tried something and it has failed for them.

KRISHNAMURTI: Not “other people”. I mean one has to discard all the promises, all the experiences, all the mystical assertions. I think one has to start as though one knew absolutely nothing.

Needleman: That is very hard.

KRISHNAMURTI: No, Sir, I don’t think that is hard. I think it is hard only for those people who have filled themselves with other people’s knowledge.

Needleman: Isn’t that most of us? I was speaking to my class yesterday at San Francisco State, and I said I was going to interview Krishnamurti and what question would you like me to ask him. They had many questions, but the one that touched me most was what one young man said: “I have read his books over and over again and I can’t do what he says.” There was something so clear about that, it rang a bell. It seems in a certain subtle sense to begin in this way. To be a beginner, fresh!

KRISHNAMURTI: I don’t think that we question enough. Do you know what I mean?

Needleman: Yes.

KRISHNAMURTI: We accept, we are gullible, we are greedy for new experiences. People swallow what is said by anybody with a beard, with promises, saying you will have a marvellous experience if you do certain things! I think one has to say: “I know nothing.” Obviously I can’t rely on others. If there were no books, no gurus, what would you do?

Needleman: But one is so easily deceived.

KRISHNAMURTI: You are deceived when you want something.

Needleman: Yes, I understand that.

KRISHNAMURTI: So you say, “I am going to find out, I am going to enquire step by step. I don’t want to deceive myself.” Deception arises when I want, when I am greedy, when I say, “All experience is shallow, I want something mysterious”—then I am caught.

Needleman: To me you are speaking about a state, an attitude, an approach, which is itself very far along in understanding for a man. I feel very far from that myself, and I know my students do. And so they feel, rightly or wrongly, a need for help. They probably misunderstand what help is, but is there such a thing as help?

KRISHNAMURTI: Would you say: “Why do you ask for help?”

Needleman: Let me put it like this. You sort of smell yourself deceiving yourself, you don’t exactly know . . .

KRISHNAMURTI: It is fairly simple. I don’t want to deceive myself—right? So I find out what is the movement, what is the thing that brings deception. Obviously it is when I am greedy, when I want something, when I am dissatisfied. So instead of attacking greed, want, dissatisfaction, I want something more.

Needleman: Yes.

KRISHNAMURTI: So I have to understand my greed. What am I greedy for? Is it because I am fed up with this world, I have had women, I have had cars, I have had money and I want something more?

Needleman: I think one is greedy because one desires stimulation, to be taken out of oneself, so that one doesn’t see the poverty of oneself. But what I am trying to ask—I know you have answered this question many times in your talks, but it keeps recurring, almost unavoidably—the great traditions of the world, aside from what has become of them (they have become distorted and misinterpreted and deceptive) always speak directly or indirectly of help. They say “The guru is yourself too”, but at the same time there is help.

KRISHNAMURTI: Sir, you know what that word “guru” means?

Needleman: No, not exactly.

KRISHNAMURTI: The one who points. That is one meaning. Another meaning is the one who brings enlightenment, lifts your burden. But instead of lifting your burden they impose their burden on you.

Needleman: I am afraid so.

KRISHNAMURTI: Guru also means one who helps you to cross over—and so on, there are various meanings. The moment the guru says he knows, then you may be sure he doesn’t know. Because what he knows is something past, obviously. Knowledge is the past. And when he says he knows, he is thinking of some experience which he has had, which he has been able to recognise as something great, and that recognition is born out of his previous knowledge, otherwise he couldn’t recognise it, and therefore his experience has its roots in the past. Therefore it is not real.

Needleman: Well, I think that most knowledge is that.

KRISHNAMURTI: So why do we want any form of ancient or modern tradition in all this? Look, Sir, I don’t read any religious, philosophical, psychological books: one can go into oneself at tremendous depths and find out everything. To go into oneself is the problem, how to do it. Not being able to do it one asks, “Would you please help me?”

Needleman: Yes.

KRISHNAMURTI: And the other fellow says, “I’ll help you” and pushes you off somewhere else.

Needleman: Well, it sort of answers the question. I was reading a book the other day which spoke of something called “Sat-san”.

KRISHNAMURTI: Do you know what it means?

Needleman: Association with the wise.

KRISHNAMURTI: No, with good people.

Needleman: With good people, Ah!

KRISHNAMURTI: Being good you are wise. Not, being wise you are good.

Needleman: I understand that.

KRISHNAMURTI: Because you are good, you are wise.

Needleman: I am not trying to pin this down to something, but I find my students and I myself, speaking for myself, when we read, when we hear you, we say, “Ah! I need no one, I need to be with no one”—and there is a tremendous deception in this too.

KRISHNAMURTI: Naturally, because you are being influenced by the speaker.

Needleman: Yes. That is true. (Laughter.)

KRISHNAMURTI: Sir, look, let’s be very simple. Suppose, if there were no book, no guru, no teacher, what would you do? One is in turmoil, confusion, agony, what would you do? With nobody to help you, no drugs, no tranquillisers, no organised religions, what would you do?

Needleman:...

Produkt-Details

• Erscheint lt. Verlag: 30.7.2018
• Sprache: englisch
• Themenwelt: Geisteswissenschaften ► Philosophie ► Allgemeines / Lexika
• Themenwelt: Geisteswissenschaften ► Philosophie ► Philosophie des Mittelalters
• Themenwelt: Wirtschaft ► Betriebswirtschaft / Management ► Personalwesen
• Schlagworte: krishnamurti hörbuch deutsch • krishnamurti meditationen • krishnamurti meditations
• ISBN-10: 1-934989-30-4 / 1934989304
• ISBN-13: 978-1-934989-30-2 / 9781934989302