The Teachings of U. G. Krishnamurti. U. G. Krishnamurti
Читать онлайн книгу.
and the culture preventing it. Is it possible, or is there any way that you can rid yourself or free yourself from the stranglehold of this culture? Can you do it through any volition of yours? You can't do a thing through volition; it has to happen. That is why I say it is acausal.
It seems to have happened to some people during the course of history. Each one has given expression to that uniqueness in his own way, and that depends upon his background. It is an expression of that background. But if this kind of thing is to happen to any individual today.... It is bound to happen because nature, in its own way, throws out from time to time some flower, the end-product of human evolution. The end-product of human evolution cannot be used by this evolutionary process as a model to create another one. If it throws out one flower, that is it, you see; you can't preserve it. You can't preserve the perfume of that, because if you preserve it, it will stink. The evolutionary process or movement (whatever word you want to use) is not interested in using the one that it has perfected, as a model for further creation; it has a creation of its own.
But the question you are asking is a very difficult question to answer, because it has no answer. The 'how' has got to go — that is the only way. The 'how' has got to go because the 'how' implies that there is a way, that there is a method, that there is a technique, that there is something you can do to bring about this total change in your chemistry, this alchemy. But any such method defeats its purpose. When you find yourself in a situation where there is no way of finding any answer to that question, that is the moment when something can happen, that is the moment when the triggering apparatus that is there helps to trigger the whole thing. When the question "How?" freed from the desire to understand or bring about a change, remains there.... It is a thought you see, and thought is after all a vibration. It has a built-in atomic structure: there is an atom embedded in that thought. And when that thought cannot move, when it cannot make a move in any direction, then something has gone to happen to that thought.
There is only the one thought, "How?" The one question that this organism is interested in is "How to throw off the whole thraldom, the whole strangling influence of culture?" That question is the only question this organism has — not as a word, not as a thought — the whole human organism is that one question. I don't know whether I make myself clear. That is the one question, you see, which is throbbing, pulsating in every cell, in the very marrow of your bones, trying to free itself from this stranglehold. That is the one question, the one thought. That is the saviour. That question finds that it has no way of finding an answer, that it is impossible for that question to do anything, so it explodes. When it has no way to move, no space, the 'explosion' takes place. That 'explosion' is like a nuclear explosion. That breaks the continuity of thought.
Actually there is no continuity of thought, because thoughts are disconnected, disjointed things; but something is linking them up. What you call the 'I' or the 'self' or the 'center' is illusory. I can say it is illusory, because it the knowledge you have about the self that creates the self when you look at the self. So all the talk of 'self-knowledge' or 'self- knowing' has no meaning to me. It is within the framework of knowledge. It is playing tricks with itself.
So, this continuity comes to an end, and thought falls into its natural rhythm. Then it can't link up. The linking gets broken, and once it is broken it is finished. Then it is not once that thought explodes; every time that a thought arises, it explodes. It is like a nuclear explosion, you see, and it shatters the whole body. It is not an easy thing; it is the end of the man — such a shattering thing that it will blast every cell, every nerve in your body. I went through terrible physical torture at that moment. Not that you experience the 'explosion'; you can't experience the 'explosion' — but its after-effects, the 'fall-out', is the thing that changes the whole chemistry of your body. Then thought cannot link up any more: the constant demand for experiencing things comes to an end.
Q: Is there somebody or something witnessing this process?
UG: That somebody, that artificial, illusory identity is finished. Then, you see, and even now, there is nobody who is feeling the feelings there, there is nobody who is thinking the thoughts there, there is nobody who is talking there; this is a pure and simple computer machine functioning automatically. The computer is not interested in your question, nor in my question. The computer is not interested in trying to understand how this mechanism is operating, so all those questions that we have as a result of our logical and rational thinking have no validity any more; they have lost their importance.
So, the mechanism is functioning in an automatic way, but with an extraordinary intelligence that is there. It knows what is good for it. Don't call it 'divine'; there is an extraordinary, tremendous intelligence which is guiding the mechanism of the human body, and its interest is protection. Everything it does is to protect its survival — that's all it is interested in.
Then, the senses become very important factors: they begin to function at their peak capacity without the interference of thought except when there is a demand for thought. Here I must make one thing very clear: Thought is not self-initiated; it always comes into operation on demand. It depends upon the demands of the situation: there is a situation where thought is necessary, and so it is there; otherwise it is not there. Like that pen you are using — you can write a beautiful piece of poetry or forge a cheque or do something with that pen — it is there when there is a demand for it. Thought is only for the purposes of communication, otherwise it has no value at all. Then you are guided by your senses and not by your thoughts any more. So all this talk of controlling the senses is tommyrot, absolute rubbish. The senses have a built-in mechanism of control; it is not something to be acquired. This talk of yama, niyama, (controlling the senses), and all that, is rubbish; it has a self-controlling mechanism of its own. You can try to control, say, the sense of taste, but here, (in this state) you don't have to discipline yourself or control yourself. This physical organism, or human organism, or whatever you want to call it, is guided by sensory activity alone, and not by thinking, not by mind at all.
_______________
Q: As an ordinary human being....
UG: I tell you, you are not an ordinary being; you are an extraordinary being (Laughter.) There is no one like you. You are 'the one without a second' that the Upanishads talked about.
It is not because of what you do or do not do that this kind of thing happens. That is why I use the word 'acausal' — this has no cause. The structure that is interested in establishing the causal relationship is not there any more. The only thing that is left for this is survival. And the survival is limited: it has a momentum of its own, and when that is finished it is gone. This cannot reproduce another one, physiologically or otherwise — that's why I say this is the end-product of human evolution. There is no need for the reproduction of another one, either as a flower or as another human being — that is why the whole chemistry of your body changes. The hormones change, and you are neither a man nor a woman any more. Such a man is of absolutely no use to this society, and he cannot create another society. (Laughter)
_____________
'Perfection' is a foolish thought. Speaking or playing a musical instrument can be perfected, but that's not what I mean. Through years and years of practice you want to become a perfect man, but it is not something that can be perfected. There is no guarantee, there is no answer as to why this happens. This is one thing that can't be reproduced. They have placed before us the ideal of the perfect man, and that has put the whole thing on the wrong track. The perfect man doesn't exist at all. A man in whom, or for whom, mutation (if you want to use that word) has taken place is not a perfect being; he has all the idiosyncrasies, oddities, stupidities and absurdities that are not associated with the perfect man — it has nothing to do with that at all. He doesn't become a super-duper genius — tomorrow he is not going to invent something extraordinary and put man on every planet — nothing of the sort! Limitation remain limitations — this is hereditary.
______________
Questioning my actions before and after is over for me. The moral question — "I should have acted this way; I should not have acted that way. I should not have said this" — none of that is there for me. I have no regrets, no apologies;