The Essential Works of U. G. Krishnamurti. U. G. Krishnamurti
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is to express itself in words — this is its fragrance. Since there are only a handful of people who, not because of what they have or haven't done, have stumbled into this kind of a thing, they talk, and when they talk there is bound to be a difference because the man's background is influencing him. You sit and compare this phrase, that phrase, this phrase, that phrase, and then you say that comparatively he says the same thing or he does not. How do you know what that chap is talking about? — this is the question I ask, you see. First of all, you do not know what he is talking about. You don't know. You see, if you knew that, you wouldn't come back year after year after year. He may say he talks for the joy of living — I don't know; you'll have to ask him. He knows that you haven't gotten anywhere, and (to be very blunt) you are not going to make it anyhow (Laughter), whatever you want. That is a blunt fact. you are not going to make it anyhow, because there is nothing to make, nothing to achieve. This is what I have been trying to communicate to those of you who come to see me and who care to listen to me: As long as you want to get or achieve something or want to be an enlightened man, you are not going to be an enlightened man. Enlightenment is to drop this whole business of wanting to be an enlightened man — that is enlightenment. I don't want to use this word.
Q: So there is enlightenment!
UG: If you want to call it that, you see. I don't know. I never say to myself "I am an enlightened man, a self-realized man." What does it mean? It doesn't mean anything to me. So to me there's no point in talking about enlightenment, or going about with my head raised, saying to myself and others "Come ye and listen to me. I am an enlightened man. I am going to liberate you all" — that's the 'holy business' — never. Maybe you are all here from curiosity. Maybe you've heard that there is some funny fellow who is saying the same thing or not the same thing, that he's brutal, he's violent and is blasting that man and saying all sorts of things. Probably curiosity brought you here, I don't know. It is all right with me if you are here from curiosity. And if you say I do all this for kicks, it is all right with me. But I'm not doing it for the kicks. What do I get? All right, assuming for a moment that I am doing all this for pleasure, why do you allow yourself to be used by me? Keep away! Don't allow yourself to be used by me! Stay away! My interest is to send you all packing. Don't allow yourself to be exploited by me! I don't get any pleasure. If you don't come tomorrow, it's all the same. But you don't believe it, because the only thing you know is pleasure. I'm not saying there is anything wrong with pleasure. Don't say that it is something wrong. If you accept that you are here for exactly the same reason that a man goes to a bordello, that's going to give you a terrible shock. There's no difference at all — the people go there every morning, day after day, (Laughs) Sunday after Sunday, at nine o'clock, rushing into the tent (in which J.K. gives his Saanen lectures) for exactly the same reasons. You may put it in any refined language that you like, you may say that I am becoming bad more and more....
"All this is gibberish talk?" — if you can see this.... I said this to myself in the tent and walked out of it. I said I would never again go to hear him or listen to anybody in this world, not only that man. So then it's finished for you — "What am I here for? What am I listening for?" Perhaps you have heard something about mutation or a transformed individual and that is what is bringing you here — that is what is haunting you; it doesn't let you go to sleep at all. So, that is the real barrier — "I do not want to be haunted by thoughts of sex; I do want to be haunted by thoughts of self-realization, God-realization, enlightenment." You may say they are a far superior thing; but they are exactly the same.
One thing I must say. This is not born out of thinking. This is not a logically ascertained premise that I am putting forth. These are just words springing up from their natural source without any thought, without any thought structure. So take it or leave it! You will be better off if you leave it.
Q: This is the same negative approach that J. Krishnamurti uses.
UG: The problem is that what you call a 'negative approach' is a positive approach; you just call it a 'negative approach', but you have turned the whole thing into a positive approach. If it is a negative approach, it has to negate itself somewhere along the line. It is very essential to use the negative approach, but you have unfortunately turned the whole negative approach into a positive approach. That man is not responsible for that; anything this structure touches, it must turn into a positive thing, because it is a product of positive thinking. So anything you listen to is turned into a method, a system — you want to get something thorough this. For example, somebody says there is a mind and you must uncondition your mind. How are you going to uncondition your mind? You are conditioning your mind through this lingo — that is all that it is necessary for you to see. Don't blame the other chap. I'll sing this song the rest of my life until I drop dead; whether anybody listens to it or not is of no importance to me. So then you leave this chap alone: you never establish any relationship with this man. The moment you use this to get whatever you want to get, or to arrive at some kind of a destination, you are tricking yourself into the same old game — this you have to see. Seeing is the end — finished, you see. But you haven't understood a thing; you go there again and again. And you have only clarified your thoughts, and through this so-called clarification you have given strength to the continuity of thought — this is all that has happened. So, it is the hope that keeps you going. You have gotten into a habit, a routine: instead of going to church, you go there — that's all you are doing. If you see the
absurdity of what you are doing, then there is a possibility of your saying to yourself "What the hell am I doing? What am I doing? How am I different? Why am I listening to this?"
Q: You appear to oppose spiritual discourses.
UG: I was telling my friends yesterday about a simile we have in one of our books, that those who go to listen to spiritual discourses, those who read books of a religious nature and those who are looking beyond for something are like the monkeys who sit around red ocher, trying to warm themselves. You know what red ocher is — it's red in color, but there's no warmth. There isn't anything you can get from any spiritual discourses or from any religious book. This is what I have been trying to point out to those who care to listen to me: There is nothing to accomplish, nothing to attain. So what's this hullabaloo about? What is it that you want? What is it that you are searching for? — this is my question. If you are searching for anything, and you want anything, the first thing you must do is throw away, lock, stock and barrel, hook, line and sinker, all this stuff that you are hanging on to. You must knock the whole lot into the cocked hat, otherwise there is no chance for you to be yourself. If you follow any path, it doesn't matter what that path is, it is always leading you astray, it is putting you on the wrong path. If you make anything out of what I am saying you are lost, body and soul, and if there is a God, he must, out of his sheer mercy, save you all and save you from me. One thing I make very clear: I'm not here to liberate you at all. Who am I to liberate you? What is it that you want to liberate yourself from? You are trying to ask for a thing that you have. So I only point out that you're on the wrong track; and you're asking me "What is the right track?" What am I to do? Are you ready to accept the fact that you are on the wrong track? That means that the teacher you are running after and the stuff you are thinking about — that's the very thing that must go. Are you ready to throw it out of the window? Hm? You have a hope that one day that's going to lead you where you want to get to — that's the problem, you know. Your teacher must go, it doesn't matter who the teacher is. The very thing that you are reading — that's the very thing you must be free from. Many of you will be hurt if I point out to you this thing. There's a book you'll find there on the shelf, Freedom from the Known
(by JK), hm? It's a very fancy title. So, you are reading that book. That's the very thing you must be free from in order to be free: what you are reading there, you must be free from. If that gentleman has failed to free himself and to free you from what you are reading there, he has failed. You may not be willing to blame him; you are ready to blame yourself. That's the unfortunate situation you find yourself in today. It's your problem, not his. Leave him alone.