“As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is Life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom . And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.”
The following is my paraphrasing:
Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free.
The above quote comes from the speech given by J. Krishnamurti on the ‘dissolution of his organization ” Rising Star of the East’ eighteen years after its inception. The gist of the quote is that there is no ‘freedom’ in organizations, in being a follower of someone else’s precepts, dogmas, or beliefs. The ‘Truth’ and ‘Freedom’ cannot come from adherence to an organization or by following a ‘leader’ or ‘spiritual path’.
From the short readings which I’ve made of his thoughts or ‘perceptions of the functioning of the mind’ J. Krishnamurti’s main concern is the freedom of man from the clutches of sorrow and pain. and Secondly, that each person must arrive at their own personal understanding or knowing independently of outer interference by dogma, belief, or following. He totally disavowes the importance of ‘leadership’ or ‘mentorship’, although even in his detachment from those roles , is in effect, by withdrawing from them, providing exactly that pathway which he says doesn’t exist towards spirituality or ‘Truth’ or ‘Freedom’.
My understanding of ‘Freedom’ from sorrow and grief is that it arises from within. When I climb a ladder to reach a higher ‘Truth’ I must climb it alone, this is a fact. Someone cannot climb the ladder for me and claim to tell me what ‘Truth’ that person sees or understands, without my seeing it or perceiving it for myself. It reminds me of the parable of the ‘elephant’ where six different people, with eyes closed, touch a different part of the elephant and each perceive that ‘that part of the elephant’ is the whole ‘essence’ or ‘Truth’ about the elephant. for one the ear of the elephant is like a big flat fan, for the other: the leg is like a pillar of strength, for the other: the tail is like a whip, for the other: his trunk is like a trumpet blowing wind, etc.
Neither of these individuals ever knew the complete ‘Truth’ about that one single reality. There was only partial knowledge about the being of the elephant. The only way to understand the ‘nature’ of the elephant is by being able to ‘see’ the bigger picture and see the whole elephant with one’s eyes, not blindly accepting a part-truth as the whole truth.
And knowing the Truth doesn’t mean we understand its total nature. Because we think or perceive that we know the elephant, isn’t totally true. We may know that the being is an elephant but we don’t know its total nature: how it came to be where it is, what it likes to eat, how long it sleeps, how old it can live, how it interacts with its environment or its community?
The understanding of ‘Freedom’ or ‘Truth’ is always deeper than any one mind can conceive or appreciate. Just like there are layers to an onion, there are layers to ‘Truth’ and to ‘Freedom’. There is individual perception of Truth and there is a Collective perception which is made up of individual realities and perceptions.
Each person needs to discern for themselves what is essential for attaining ‘truth’ or ‘freedom’. For myself it is not the belonging to a community or organization which takes away my freedom. My freedom is lost when I choose to continue to belong to it when it enslaves me with its dogmas or beliefs which do not lead to ‘Freedom’ or ‘Truth’ as I perceive it. But sometimes I may choose to participate in a ‘spiritual’ organization or community because it provides a reward. The inner feeling of acceptance, or worthiness, of self-value, self-love. It is a basic human Maslowian need: acceptance and nurturing. Many people would forego their freedom for the feeling that they are loved and accepted. Many people would even believe dogmas which are inconsistent and incongruent with ‘Truth’ because fear of being ‘outcast’ is greater than rejection of those inconsistent or incongruent dogmas. People stay within restrictive spiritual or religious institutions and organizations because their adherence has a bigger payback than not being a member. Being outcast is more painful than being ‘Free’.
Freedom is not always the first or greatest pursuit.
The quote says that the only important aspect of living is to find ‘harmony of reason and love’. This belief is expressed as a ‘Truth” when it is a belief. This belief is itself incongruent as reason and love are not inherently harmonious aspects of living. There are many instances in my dharmas that the presence of reason and love does not result in a harmonious conclusion.
Love is not reasonable, not easily reasoned, often without origin or end being visible or tangibly identified. Love just seems to arise from where it didn’t exist before and then can just as easily disappear from one’s heart and be gone forever never to be reclaimed. This is not reasonable. I think that J. Krishnasmurti defines ‘reason’ to mean clear and concise perception. The buddhist belief is that the mind where the faculty of reason resides is made up of mostly wrong perceptions because they are based on false premises, representations and images, and not on ‘suchness’, ‘things-in-themselves’.
So how can one rely on ‘reason’ as the faculty which would achieve harmony or freedom for oneself. Then to presume that love can lead to freedom is to ‘assume’ that there can be no suffering when one only ‘loves’. This is misleading. Because loving can exist with and without attachment. It is only when the ‘loving’ is done with total detachment and is unconditionally given can there be freedom in its giving. My understanding, which is intuitive, and not rational, is that love has to be given with detachment for there to exist freedom. I believe that giving love unconditionally is the only way to climb the ladder of spiritual evolution and to clearer perceptions about what is ‘real’. Our minds and reason are obscured too often and are misled by delusion and attachment. This is where there is loss of freedom when we allow our thoughts and past memories and dharmas to direct our present moment. We cannot plan our future by relying on our mental formations which are based in suffering. It is not by destroying the past that we can build or construct love. It is only possible to construct love by starting from a positive detached thought. Detached from the past and the future outcome. Sometimes love is not received and it appears to be wasted. I think that love plants a seed which is wholesome and the fruit of that seed will be manifest in the future if it is watered by the person receiving the love. When the love is not received that seed will not be watered and the love will not bear fruit.
There is a danger in making ‘love’ into a ‘religion’ . Like any religion there is danger of loss of freedom when one raises any principle to the level of an absolute knowledge. The Buddhist practice says: that in order to climb the rung of the ladder one has to let go of the knowledge one allready possesses to obtain a greater knowing. Otherwise, one assumes that we ‘know it all’ and there is no further room for knowledge or to climb further up the ladder of evolution. This is assuming that furthering one’s knowledge is a goal and a necessary step in achieving spriritual enlightenment. That is assuming that ‘spiritual enlightenment’ or ‘samadhi bliss’ is one’s goal.
There is an urgent importance to both combine being grounded in the physical present moment in our bodies on this earth and to hold the fullness and purity of the ’emptiness’ of God which contains all.
‘All’ means what is form and formless, what is visible and invisible, what is both light and darkness.