A brain must have space. So what is space? Not only the space between here and there – space indicates ‘without a centre’. Right? If you have a centre, and you move away from the centre to the periphery, however long, wide the periphery is, it is still limited. Right? Are we following each other? So, space indicates, does it not, where there is no centre and there is no periphery, there is no boundary. Have we such a brain that one doesn’t belong to any thing, attached to anything – attached to one’s experience, conclusions, hopes, ideals, and so on, so that the brain is really, completely free? Right? If it is burdened, you can’t walk very far, you can’t go very far. If it is crude, vulgar, self-centred, it cannot have measureless space. And space indicates – one is using the word very, very carefully – emptiness. Are you following? Does it interest you at all this? Are you sure, coming here in spite of the awful rain and wind, we are communicating with each other? …” This is Sixth Public Talk of J Krishnamurti in Madras, Talks from the series This Light in Oneself,
Excerpts from this talks…
” .. Thought is a material process, because thought is the outcome of memory, experience, knowledge, stored up in the brain, in the brain cells themselves – we will keep it, not the cells – in the brain, that’s good enough. And it has functioned in a particular direction continuously evolving, evolving and thought is being material process. Of that there is no doubt, because memory is part of the brain; brain is material. And this brain contains the memory, the experience, the knowledge, from which comes thought. So thought is a material process and thought has its continuity because thought is based on knowledge, which is the past. The past is operating all the time, modifying itself in the present and continuing, so there is a continuous movement which is the movement of brain. You are following all this? I’ll go on. And in that continuity the brain has found security. Watch it yourself. A continuous tradition – values, opinions, judgements, evaluations, conclusions and so on – a continuous tradition which conditions the brain and that continuity is in time, a duration and so in that duration, in that continuity, the brain has found security. You following this? Watch it yourself, sir, because this is your life, for god’s sake, not my life. Watch it yourself. So in this continuity it has found an immense sense of being safe, because the brain can only function when it is completely safe; either safe in a belief, safe in an illusion, safe in certain kinds of knowledge. This is what is happening to us. So the brain needs security. That is clear. You can watch it yourself, your own operation of thought, the movement of thought. Any disturbance in that continuity, either the brain becomes neurotic, when it is profoundly shaken – trauma as it is called; or when there is a great challenge and when it cannot respond properly, then as it cannot respond properly, it finds its continuity in which it has sought in security is disturbed. You are following all this? Watch it. This is so obvious. When you go into it very carefully this becomes very simple.
So we are asking, whether a brain, which is your brain, which is the brain of all human beings evolved through immemorial time, conditioned by cultures, religions, by economic, social pressures, that brain has had a timeless continuity till now, and in that duration it has found a sense of being safe. That is why you accept tradition. Because in tradition there is safety, in imitation there is safety, in conformity there is safety, and there is also safety in an illusion. Obviously. All your gods are illusions obviously, put up by thought. So there is not only the obvious continuity, in which the brain seeks safety, but also it finds safety in all kinds of illusory activities in our daily life. Which is a belief or faith is an illusion. There is no need for belief or faith, but having a faith in God, in Jesus, in Krishna or whatever you like to call it and in that faith, in that belief, in that devotion, there is a sense of being protected, being in the womb of god (laughs), which is an illusion. So we are asking now, whether the brain can discover an ending of this continuity of time, because the continuity of time is considered advancement, progress, evolution, evolution based on the continuity of knowledge. And we are challenging that.
So we have to consider what is death. You understand? Please don’t be stimulated by the speaker, because if you are stimulated by the speaker then when you leave the place your stimulation disappears. But if you are actually partaking in this challenge, in this movement, then it is yours, it will be abiding, it will stay. But if you are being stimulated, it’s like taking a drug, whisky or whatever you take, it will stimulate for the time being, but it disappears. So please do not be stimulated by the speaker. If you are stimulated by the speaker then you will depend on him, then he becomes the authority, and your beastly little guru, and I am not your guru because this demands that you be a light to yourself, not the light of another.
So we have to go into the question, because that is part of the brain – you understand? – death. Death means total ending, and the destruction of the brain. Right? Because there oxygen cannot go into the brain, and all the rest of it. Death implies an ending, ending to a continuity of life, the life which you now you lead – you are following all this? – your life, and opposed to living, the ending. Right? .. “
About Jiddu Krishnamurti
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years.
Jiddu Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war.
Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem.Krishnamurti was concerned with all humanity and stated that he held no nationality nor belief, belonging to no particular group or culture.