Mind is a Myth - Mind is a Myth

U. G. Krishnamurti

e-artnow, 2021

Contact: info@e-artnow.org

EAN: 4064066383022

Chapter 1. The Certainty That Blasts Everything

Chapter 2. Hope Is For Tomorrow, Not Today

Chapter 3. Not Knowing Is Your Natural State

Chapter 4. There Is Nothing To Understand

Chapter 5. We Have Created This Jungle Society

Chapter 6. The Body As A Crucible

Glossary

Table of Contents

U.G.: I can never sit on a platform and talk. It is too artificial. It is a waste of time to sit and discuss things in hypothetical or abstract terms. An angry man does not sit and talk and converse pleasantly about anger; he is too angry. So don't tell me that you are in crisis, that you are angry. Why talk of anger? You live and die in the hope that someday, somehow, you will no longer be angry. You are burdened with hope, and if this life seems hopeless, you invent the next life. There are no lives to come.

Q: Well, it certainly cannot be said that your talking gives hope to anyone. Why do you talk if not to console or instruct?

U.G.: What am I to do? You come, I talk. Do you want me to criticize you, to throw stones? It is useless, for you are affected by nothing, having erected an impenetrable armor around yourself. You feel nothing. Unable to understand your situation, you react through thought, which is your ideas and mentations. Reaction is thought. The pain you are going through there is clearly reflected without having to experience the pain here. Here there is no experience at all. That is all. In this natural state you feel the pain of others, whether you personally know them or not. Recently my eldest son was dying of cancer in a hospital nearby. I was in the area and visited him often. Friends said that I was in intense pain during the whole time, until he died. I cannot do anything. It (pain) is an expression of life. They wanted me to attempt some kind of healing for his cancer. If I touch that tumor it will grow, for I am adding life to it. Cancer is a multiplication of cells, another expression of life, and anything I might do only strengthens it.

Q: So you can appreciate the suffering of others and yet are free of it yourself, is that it?

U.G.: Suffering is an experience, and there is no experience here. You are not one thing, and life another. It is one unitary movement and anything I say about it is misleading, confusing. You are not a "person", not a "thing", not a discrete entity surrounded by "other" things. The unitary movement is not something which you can experience.

Q: But to talk of living without experiencing sounds irrational to our minds.

U.G.: What I am saying conflicts with your logical framework. You are using logic to continue that separative structure, that is all. Your questions are again thoughts and therefore reactive. All thought is reactive. You are desperately protecting this armour, this shield of thought, and are frightened that the movement of life might smash your frontiers. Life is like a river in spate, lashing at the banks, threatening the limits that have been placed around it. Your thought structure and your actual physiological framework are limited, but life itself is not. That is why life in freedom is painful to the body; the tremendous outburst of energy that takes place here is a painful thing to the body, blasting every cell as it goes. You cannot imagine how it is in your wildest dreams. This is why it is misleading no matter how I put it.

Q: The gurus and priests teach us also that there is no separative structure and that that is the source of our problems. How do you differ from them?

U.G.: For you, and them, it is just words. Your belief in a unitary movement of life is just a groundless belief, lacking any certainty. You have cleverly rationalized what the gurus and holy books have taught you. Your beliefs are the result of blind acceptance of authority, all secondhand stuff. You are not separate from your beliefs. When your precious beliefs and illusions come to an end, you come to an end. My talking is nothing more than the response to your pain, which you are expressing through questions, logical arguments, and other mentations.

Q: But surely your sitting here and talking hour after hour indicates that you have a philosophy, a message to give, even if it is poorly understood by your listeners.

U.G.: Not at all. There is nobody here talking, giving advice, feeling pain, or experiencing anything at all. Like a ball thrown against the wall, it bounces back, that is all. My talking is the direct result of your question, I have nothing here of my own, no obvious or hidden agenda, no product to sell, no axe to grind, nothing to prove.

Q: But the body is transient, and we all aspire for some kind of immortality. Naturally we turn to higher philosophy, religion, the spiritual. Surely, if we ...

U.G.: It is the body which is immortal. It only changes its form after clinical death, remaining within the flow of life in new shapes. The body is not concerned with "the afterlife" or any kind of permanency. It struggles to survive and multiply NOW. The fictitious "beyond", created by thought out of fear, is really the demand for more of the same, in modified form. This demand for repetition of the same thing over and over again is the demand for permanence. Such permanence is foreign to the body. Thought's demand for permanence is choking the body and distorting perception. Thought sees itself as not just the protector of its own continuity, but also of the body's continuity. Both are utterly false.

Q: It seems that some sort of radical change must take place, but without the interference of will ...

U.G.: If it occurs through no volition of yours, then that is the end of it. You will have no way of stopping it, of changing the situation at all. You cannot but go through it. It does no good to question reality. Question, rather, your goals, your beliefs, and assumptions. It is from them, not reality, that you must be freed. These pointless questions you are asking will disappear with the automatic abandonment of your goals. They are interdependent. One can't exist without the other.

Q: Such a prospect is just too much. We fear oblivion, utter destruction.

U.G.: If you drown, you drown. You will not sink. But what good are my assurances to you? Worthless, I'm afraid. You will continue doing what you are doing; its meaninglessness does not even occur to you. I tell you, when you stop doing things out of hope and the desire for continuity, all you do along with it stops. You will stay afloat. But still the hope remains there; "There must be SOME way, perhaps I am not doing it the right way." In other words, we have to accept the absurdity of depending upon ANYTHING. We must face our helplessness.

Q: We just cannot help feeling that there must be some solution for our problems.

U.G.: Your problems continue because of the false solutions you have invented. If the answers are not there, the questions cannot be there. They are interdependent; your problems and solutions go together. Because you want to use certain answers to end your problems, those problems continue. The numerous solutions offered by all these holy people, the psychologists, the politicians, are not really solutions at all. That is obvious. If there were legitimate answers, there would be no problems. They can only exhort you to try harder, practice more meditations, cultivate humility, stand on your head, and more and more of the same. That is all they can do. The teacher, guru, or leader who offers solutions is also false, along with his so-called answers. He is not doing any honest work, only selling a cheap, shoddy commodity in the marketplace. If you brushed aside your hope, fear, and naïveté‚ and treated these fellows like businessmen, you would see that they do not deliver the goods, and never will. But you go on and on buying these bogus wares offered up by the experts.