State
of a
mind...
Lonely the wind calls
Over the fields
Of the blue and the grey
And slowly the night falls
It hides and conceals
Oh, the blue and the grey
Your thoughts of pride and glory
These things won't bring you home
It's every young man's story
Your castle walls are strong
No fear, no desperate worry
Forget where you belong
With every step you hurry
You have to carry on
We never end up learning
You'll never be returning
You're running like a blind man
Nobody knows
If you're blue or you're grey
So tell me how it started
What can you say?
Whether you're blue
You're blue or you're grey
Your thoughts of pride and glory
These things won't bring you home
It's every young man's story
Your castle walls are strong
No fear, no desperate worry
Forget where you belong
With every step you hurry
You have to carry on
We never end up learning
You'll never be returning
When
When it comes to pass
And you
You breathe your last
When
When it comes to pass
Your thoughts of pride and glory
These things won't bring you home
It's every young man's story
Your castle walls are strong
No fear, no desperate worry
Forget where you belong
With every step you hurry
Got to hurry
You have to carry on
We never end up learning
You'll never be returning
"É necessário perceber, compreender, que só há pensamento, como reacção da memória, reacção da experiência, pois o pensamento é isso. Pergunto-vos uma coisa, e ou respondeis prontamente, ou precisais de algum tempo para responder. A presteza da resposta indica que sabeis muito bem a resposta, que estais bem familiarizado com ela. Mas, se vos pergunto algo de muito mais profundo, que ignorais ou que esquecestes, tendes de reflectir. Este `reflectir´ é a procura, durante o intervalo de tempo.
Pensar, pois, é um processo mecânico; não é nada de sublime, de maravilhoso. Os cérebros electrónicos estão também `a pensar´; isto é, o cérebro electrónico `responde´ de acordo com os dados que lhe foram fornecidos, que constituem o seu `conhecimento´; e depois, quando lhe é feita uma pergunta, ele `responde´. Connosco dá-se exactamente a mesma coisa. Actuamos através da associação, da experiência, do conhecimento prévio; e quando provocado, esse conhecimento `responde´; essa resposta é pensamento. Se se percebe que todo o pensar é uma reacção da memória, e por conseguinte, mecânico, portanto, coisa morta e não vital, altera-se toda a nossa estrutura de conflito. Começa-se então a aprender a respeito do pensar. Descobre-se, então, quanto é importante compreender toda a estrutura da memória, aprender a respeito dela; e que a memória é a sede de todas as reacções. Os cientistas andam ocupados em investigar o problema da memória e a importância desta em certos níveis. E eu vos estou a dizer que a memória é importante em certos níveis; e que noutro nível ela é sumamente destrutiva, pois resulta do tempo, do passado; e se estais sempre a `responder´ da base do passado, o vosso pensar, obviamente, procede do passado, de modo que nunca estais livre para olhar qualquer coisa de maneira completamente nova.
Assim, à mente que está a aprender, e não a adquirir conhecimento, só interessa o pensar, e não o pensador, porque este foi criado pelo pensamento. Vede, isto é muito simples. Se gosto de uma coisa, nela penso constantemente; o pensar nela proporciona-me prazer, e por conseguinte, dou a essa coisa de que gosto uma continuidade, que se torna memória. E, se não gosto de uma coisa, trato de repeli-la, o que, a seu turno, dá continuidade a essa coisa. Considerai, pois, isto, aprendei a respeito disto: Que todo o nosso pensar é mecânico; e que, sendo o pensamento mecânico, o mero cultivo do pensamento nunca libertará o homem; por mais que logreis requintar, controlar, eliminar o pensamento, nunca sois livre. O que vos cabe fazer é aprender tudo o que concerne ao pensar, e dessa maneira, vos tornardes original. O aprender não é acumulativo.
Não há mais tempo para falarmos sobre o medo; fá-lo-emos no próximo domingo ou em qualquer dia em que aqui nos reunirmos. Mas é necessário compreender muito claramente certas coisas, que o acto de aprender é completamente diferente do acto de adquirir conhecimento; que o aprender liberta energia, ao passo que a acumulação de conhecimentos e o actuar de acordo com eles, restringe a energia; que essa restrição, essa repressão da energia é conflito; que a verdadeira fonte do conflito é a separação entre o pensador e o pensamento; que, quando só há pensamento e por conseguinte não há condenação de nada, resistência a nada, só há o simples acto de aprender constantemente; que esse aprender torna a mente jovem, nova, `inocente´; e por fim, que essa mente não pode ser atingida pela idade.
Assim, a mente que é capaz de olhar, de ver, de escutar e aprender, é uma mente muito disciplinada, da disciplina nascida do aprender e não do ajustamento. A própria palavra `disciplina´ significa aprender; mas, infelizmente, a traduzimos com o significado de ajustamento, pressão, etc. E, para aprender, necessita-se de atenção, e não de concentração, assunto de que trataremos noutro dia. Tudo isso requer energia e, por conseguinte, alimentação adequada, etc.
A mente religiosa é sempre jovem, isto é, está sempre a aprender, e por conseguinte, fora do tempo. Só essa é a mente religiosa. Não aquela que vai aos templos, essa não é mente religiosa; não a que lê livros e está sempre a citar e a pregar moral; não é essa a mente religiosa. A mente que recita orações, que repete, repete, repete, está, no fundo, atemorizada e obcecada pelo conhecimento; portanto, não é uma mente religiosa. Religiosa é a mente que está a aprender, e por conseguinte, nunca em conflito, em tempo algum, a qual, por conseguinte, é uma mente nova, inocente. Essa mente está só. A mente necessita de estar inteiramente só, porque só assim pode transcender a si própria."
Jiddu Krishnamurti
"Uma nova maneira de agir"
"Deterioration is the central factor - is it not? - whatever may be the way of our life. The artist may feel it in one way, and the teacher in another; but if we are at all aware of others, and of our own mental processes, it is fairly obvious with the old and with the young, that deterioration of the mind does take place. Deterioration seems to be inherent in the very activities of the mind itself. As a machine wears itself out through use, so the mind seems to worsen through its own action.
"We all know this," said the educated lady. "The fire the creative force fades away after one or two spurts, but the capacity remains, and this ersatz creativity becomes in time a substitute for the real thing. We know this only too well. My question is, how can that creative something remain without losing its beauty and force?"
What are the factors of deterioration? If one knew them, perhaps it might be possible to put an end to them.
"Are there any specific factors clearly to be pointed out?" asked the former party member. "Deterioration may be inherent in the very nature of the mind."
The mind is a product of the society, of the culture in which it has been brought up; and as society is always in a state of corruption, always destroying itself from within, a mind that continues to be influenced by society must also be in a state of corruption or deterioration. Isn't that so?
"Of course; and it is because we perceived this fact," explained the ex-Communist, "that some of us worked hard and rather brutally, I'm afraid, to create a new and rigid pattern according to which we felt society should function. Unfortunately a few corrupt individuals seized power, and we all know the result."
May it not be, sir, that deterioration is inevitable when a pattern is created for the individual and collective life of man? By what authority, other than the cunning authority of power, has any individual or group the right to create the all-knowing pattern for man? The church has done it, by the power of fear, flattery and promise, and has made a prisoner of man.
"I thought I knew, as the priest thinks he knows, what is the right manner of life for man; but now, along with many others, I see what stupid arrogance that is. The fact remains, however that deterioration is our lot; and can anyone escape from it?"
"Can we not educate the young," asked the teacher, "to be so aware of the factors of corruption and deterioration, that they will instinctively avoid them, as they would avoid the plague?"
Aren't we going round and round the subject without getting at it? Let us consider it together. We know that our minds deteriorate in different ways, according to our individual temperaments. Now, can one put an end to this process? And what do we mean by the word `deterioration'? Let us go slowly into it. Is deterioration a state of mind that's known through comparison with an incorruptible state which the mind has momentarily experienced and is now living in the memory of, hoping by some means to revive it? Is it the state of a mind that is frustrated in its desire for success, self-fulfilment, and so on? Has the mind tried and failed to become something, and does it therefore feel itself to be deteriorating?
"It's all of that," said the educated lady. "At least, I seem to be in one, if not all, of the states you have just described."
When did that flame of which you were speaking earlier come into being?
"It came unexpectedly, without my seeking it, and when it went away, I was unable to get it back. Why do you ask?"
It came when you were not seeking it; it came neither through your desire for success, nor through the longing for that intoxicating sense of elation. Now that it has gone, you are pursuing it, because it gave momentary meaning to a life that otherwise had no meaning; and as you cannot recapture it, you feel that deterioration has set in. Isn't that so?
"I think it is - not only with me, but with most of us. The clever ones build a philosophy round the memory of that experience, and thereby catch innocent people in their net."
Doesn't all this point to something which may be the central and dominant factor of deterioration?
"Do you mean ambition?"
That's only one facet of the accumulating core: this purposive, self-centred focus of energy which is the `me' the ego, the censor, the experiencer who judges the experience. May it not be that this is the central the only factor of deterioration?
"Is it a self-centred, egotistic activity," asked the artist, "to realize what one's life is without that creative intoxication? I can hardly believe it."
It's not a matter of credulity or belief. Let's consider it further. That creative state came into being without your invitation, it was there without your seeking it. Now that it has faded away and become a thing remembered, you want to revive it, which you have tried to do through various forms of stimulation. You may occasionally have touched the hem of it, the outer edges of it, but that's not enough, and you are ever hungering after it, Now, is not all craving, even for the highest, an activity of the self? Is it not self-concern?
"It seems so, when you put it that way," conceded the artist. "But it is craving in one form or another that motivates us all, from the austere saint to the lowly peasant."
"Do you mean," asked the teacher, "that all self-improvement is egotistic? Is every effort to improve society a self-centred activity? Is not education a matter of self-expansive improvement, of making progress in the right direction? Is it selfish to conform to a better pattern of society?"
Society is always in a state of degeneration. There is no perfect society. The perfect society may exist in theory, but not in actuality. Society is based on human relationship motivated by greed, envy, acquisitiveness, fleeting joy, the pursuit of power, and so on. You can't improve envy; envy has to cease. To put a civilized coating on violence through the double talk of ideals, is not to bring violence to an end. To educate a student to conform to society is only to encourage in him the deteriorating urge to be secure. Climbing the ladder of success, becoming somebody gaining recognition - this is the very substance of our degenerating social structure and to be part of it is to deteriorate.
"Are you suggesting," inquired the teacher rather anxiously, "that one must renounce the world and become a hermit, a sannyasi?"
It's comparatively easy, and in its way profitable, to renounce the outward world of home, family, name, property; but it's quite another matter to put an end - without any motive, without the promise of a happy future - to the inner world of ambition, power, achievement, and really to be as nothing. Man begins at the wrong end with things, and so ever remains in confusion. Begin at the right end; start near to go far.
"Must not a definite practice be adopted to put an end to this deterioration, this inefficiency and laziness of the mind?" asked the government official."
Practice or discipline implies an incentive, the gaining of an end; and isn't this a self-centred activity? Becoming virtuous is a process of self-interest, leading to respectability. When you cultivate in yourself a state of non-violence, you are still violent under a different name. Besides all this, there is another degenerating factor: effort, in all its subtle forms. This doesn't mean that one is advocating laziness.
"Good heavens, sir, you are certainly taking everything away from us!" exclaimed the official. "And when you take everything away, what's left of us? Nothing!"
Creativeness is not a process of becoming or achieving, but a state of being in which self-seeking effort is totally absent. When the self makes an effort to be absent, the self is present. All effort on the part of this complex thing called the mind must cease, without any motive or inducement.
"That means death doesn't it?"
Death to all that's known which is the `me'. It is only when the totality of the mind is still, that the creative, the nameless, comes into being.
"What do you mean by the mind?" asked the artist.
The conscious as well as the unconscious; the hidden recesses of the heart as well as the educated bits of the mind.
"I have listened," said the silent lady, "and my heart understands."
Jiddu Krishnamurti
Commentaries on Living Series III Chapter 15
'Deterioration of The Mind'
Lived your life, a working man
Every day just the same
Passing time the best you can
Running home through the rain
Now it's all gone
But carry on
You sit alone into the night
And think about what could be
You missed the chance you had in life
A father to your family
It's not what it seems
When you've got dreams
Inside your head
No one sees
They fear to tread
Inside your head
You're still free
It must be said
Every word you used to say
Answers to everything
Your old world of yesterday
There's so much you could bring
While you still breathe
You will believe
Inside your head
No one sees
They fear to tread
Inside your head
You're still free
It must be said
No one has done it all
Even today
Big or the small
And when people might call
Don't run away
You just stand tall
Inside your head
No one sees
They fear to tread
Inside your head
You're still free
It must be said
Inside your head
No one sees
They fear to tread
Inside your head
You're still free
It must be said
(...)
Inside me are locked and tied to the ground
All the movements that make up the universe,
The thorough fury and of the atoms,
The fury of all flames, the rage of all winds,
The furious foam of all rivers, that rushes,
The rain with stones thrown from catapults
Of huge armies of dwarfs hidden in the sky.
I am a formidable dynamism obliged to the balance
To remain inside my body, to not overflow of my soul.
Roars, bursts, wins, cracks, rumbles, shakes,
Quivers, trembles, foam, blows, violates, explodes,
Lose yourself, transcend yourself, circle yourself, live yourself, disrupt and flee,
Be with my whole body all the universe and life,
Burns with all my being all lights and lamps,
Scratch with all my soul all the lightning and fires,
Survives me in my life in all directions!
"After all" by Álvaro de Campos
(Fernando Pessoa)
t.
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