Nov 22, 2012

Passages from Thought is Your Enemy

Thought is Your Enemy - U.G. Krishnamurti

The instrument which we are using to understand the reality of our existence and the reality of the world around us is not part of this (body) mechanism that is there. That is the reason why I say thoughts are not self generated and are not spontaneous. There are no thoughts there even now. If you want to find out whether there is any such thing as thought, the very question which we are posing to ourselves, namely, "Is there a thought?" is born out of the assumption that there is a thought there. But what you will find there is all about thought and not thought. All about thought is what is put in there by the culture. That is put in by the people who are telling us that it is very essential for you to free yourself from whatever you are trying to free yourself from through that instrument. My interest is to emphasize that that is not the instrument, and there is no other instrument. And when once this hits you, dawns upon you that thought is not the instrument, and that there is no other instrument, then there is no need for you to find out if any other instrument is necessary. No need for any other instrument. This very same structure that we are using, the instrument which we are using, has in a very ingenious way invented all kinds of things like intuition, right insight, right this, that, and the other. And to say that through this very insight we have come to understand something is the stumbling block. All insights, however extraordinary they may be, are worthless, because it is thought that has created what we call insight, and through that it is maintaining its continuity and status quo.

Thought is Your Enemy - U.G. Krishnamurti

Q: What you are saying then is that there is really no such thing as direct or immediate experience....

UG: There is no experience at all without the help of knowledge. That is all that I am saying. There is no way you can experience the reality of anything except through the help of this knowledge. So what I am saying is that you cannot experience what you do not know. Therefore, you project that there is something beyond the mechanism of the experiencing structure. There is no 'beyond'. But that 'beyond' is again affirmed or rejected by this experiencing structure to maintain its continuity. It is a game.

Thought is Your Enemy - U.G. Krishnamurti

Q: Is it possible for us to see that memory should not be the operative factor in consciousness?

UG: I question consciousness because what we call consciousness is memory. You become conscious of something through the help of the knowledge you have, and that knowledge is locked up in the memory. So the whole talk of the subconscious, unconscious, levels of consciousness, and all that, is the ingenious invention of the thinking mechanism. Through this cleverness, inventiveness, it maintains its continuity.

Thought is Your Enemy - U.G. Krishnamurti

Q: Do you make any distinction between awareness and consciousness?

UG: Awareness has no meaning to me because awareness is not an instrument to be used to understand anything, much less to bring about a change there. First of all, there is nothing there to be changed. Since there is nothing there to be changed, whether you use awareness or any other instrument to bring about a change is irrelevant. Awareness can never be separated from the activity of the brain. That is the reason why I always describe what is happening here (pointing to himself) in physical terms. "The reflection of that, (pointing to a cushion) whatever it is, on the retina, and to experience that without naming it," is only a clever game we are playing with ourselves. You think that recognition is separate from naming. This is not true. Recognition and naming are one and the same. Whether I name it or not, the very recognition of you as a man or that as a pillow, itself means that the naming is already there, whether I use the word or not. That is the reason why I point out to the people who say that the word is not the thing, the word is the thing. If the word is not the thing, what the hell is it? It is all right for the philosophers to sit and discuss everlastingly that the word is not the thing. That implies that there is something there other than the word. So you cannot accept the fact that the word is the object. That is, even if you say that there is an object without using the word, it means that there is a separation there. What I am trying to tell you is how this division, separation is occurring.

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