Talk to teachers, Chapter 1, part 2

We must be very clear in ourselves what we want, clear what a human being must be - the total human being, not just the technological human being.

If we concentrate very much on examinations, on technological information, on making the child clever, proficient in acquiring knowledge, while we neglect the other side, then the child will grow up into a one-sided human being. When we talk about a total human being, we mean not only a human being with inward understanding, with a capacity to explore, to examine his inward being, his inward state and the capacity of going beyond it, but also someone who is good in what he does outwardly. The two must go together. That is the real issue in education - to see that when the child leaves the school, he is well established in goodness, both outwardly and inwardly.

There must be a starting point from which we function so that we will cultivate not only the technological side but also uncover the deeper layers, the deeper fields of the human mind. I will put it another way. If you concentrate on making the student excellent in technology and neglect the other side, as we generally do, what happens to such a human being? If you concentrate on making the student a perfect dancer or a perfect mathematician, what happens? He is not just that, he is something more. He is jealous, angry, frustrated, in despair, ambitious. So you will create a society in which there is always disorder, because you are emphasizing technology and proficiency in one field and neglecting the other field. However perfect a man may be technologically, he is always in contradiction in his social relationships. He is always in battle with his neighbour.

So technology cannot produce a perfect or a good society. It may produce a great society, where there is no poverty, where there is material equality and so on. A great society is not necessarily a good society. A good society implies order. Order does not mean trains running on time, mail delivered regularly.It means something else. For a human being, order means order within himself. And such order will inevitably bring about a good society. Now from which centre are we to start?

Talk to teachers, Chapter 1, part 1

- Talks to Teachers - Chapter 1: On Right Education
(After the 9 chapters of talks to students, here starts 11 chapters of K talking to teachers about education)

Krishnamurti: It is our intention in places like Rishi Valley in the South and Rajghat in the North to create an environment, a climate, where one can bring about, if it is at all possible, a new human being.
Do you know the history of these two schools? They have been running for thirty years or more. The purpose, the aim and drive of these schools is to equip the child with the most excellent technological proficiency so that he may function with clarity and efficiency in the modern world, and far more important to create the right climate so that the child may develop fully as a complete human being. This means giving him the opportunity to flower in goodness so that he is rightly related to people, things and ideas, to the whole of life. To live is to be related. There is no right relationship to anything if there is not the right feeling for beauty, a response to nature, to music and art, a highly developed aesthetic sense.

I think it is fairly clear that competitive education and the development of the student in that process is very destructive. I do not know how deeply one has grasped the significance of this. If one has, then what is right education?

I think it is clear that the pattern which we now cultivate and call education, which is conformity to society, is very, very destructive. In its ambitious activities, it is frustrating in the extreme. And what we have so far considered, both in the West and East, as a development within this process, is culture. it is the inevitable invitation to sorrow. The perception of the truth of that is essential. If it is very clear, and if one has abandoned that voluntarily, not as a reaction, but just as a leaf falls away from the tree, a dropping away, then what is flowering, what is right education? Do you educate the student to conform, to adjust, to fit into the system or do you educate him to comprehend, to see very clearly the whole significance of all that and, at the same time, help him to read and write? If you teach him to read and write within the present system of frustration, then the flowering of the mind is impeded.

The question then is, if one drops this competitive education, can the mind be educated at all in the ordinary accepted sense of the word? Or does education consist really in taking ourselves and the student away from the social structure of frustration and desire and, at the same time giving him information about mathematics, physics, and so on? After all, if the teacher and the student are stripped of all this monstrous confusion, what is there to be educated about? All that you can teach the student is how to read and write, how to calculate, design, remember and communicate facts and opinions about facts.

So, what is the function of education and is there a particular method of education? Do you teach the student a technique so that he becomes proficient and in that very proficiency develops a sense of ambition? By teaching him a technique in order to find a job, you also burden him with its implications of success and frustration. He wants to be successful in life and he also wants to be a peaceful man. His whole life is a contradiction. The greater the contradiction, the greater the tension. This is a fact. When there is suppression in contradiction, there is greater outward activity. You give the student a technique and at the same time develop in him this extraordinary imbalance, this extreme contradiction which leads to frustration and despair. The more he develops his capacity in technique, the greater his ambition and the greater the frustration. You are educating him to have a technique which is going to lead to his despair. So the question is, can you help him not to drift into contradiction? He will drift into it if you do not help him to love the thing which he is doing.

You see, if the student loves geometry, loves it as an end in itself, he is so completely absorbed in it that he has no ambition. He really loves geometry and that is an enormous delight. Therefore he flowers in it. How will you help the student to love, in this way, a thing which the student has not yet discovered for himself?

If you are asked, as a teacher, what the intention of this school is would you be able to reply? I want to know what you are all trying to do, what you intend the student to be? Are you trying to shape him, condition him, force him in certain directions? Are you trying to teach the student mathematics, physics, giving him some information so that he is proficient technologically and can do well in a future career? Thousands of schools are doing this, all over the world - trying to make the student excellent technologically so that he becomes a good scientist, engineer, physicist and so on. Or are you trying to do something much more here? If it is much more, what is it?

Chapter 9, part 5. End of chapter 9

Student: How can we live our life, sir?

Krishnamurti: First of all, do you know what your life is, to live it? I am not being funny. I am just asking. To live your life, you must know what your life is and to find out what your life is, you have to again examine. Your life is not what your father or mother, your society, your teacher, your neighbour, your religion, your politician tell you it is.

Do not say: "No". It is so. Your life is made up of influences - political, religious, social, economic, climatic - all these influences converge in you and you say: "That is life. I must live it." You can only live your life when you understand all these influences, and I through understanding them begin to discover your own way of thinking and living.

Then you do not have to ask: "How can I live my life?" Then you live it. But, first, you must understand all the influences. The influence of society, the political speeches, the politicians, the climate, the food, the books you read are influencing you all the time. You have to ask whether it is at all possible to be free of these influences. And that is one of the most demanding enquiries.

And after enquiring, examining, you have to understand, to find a way of life that is neither yours nor anybody's. It is then life. Then you are living.

Now, in all this, what is important? The first thing is not to lead a mechanical life. You understand what I mean by a mechanical life? It is doing something because somebody tells you to do it, or because you feel that it is the right thing to do, so you repeat, repeat, and gradually, your brain, your mind, your body becomes dull, heavy, stupid. So, do not lead a life of routine. You may have to go to the office. You may have to pass an examination, to study. But do it all with a freshness, with eagerness; and you can only do it with freshness and with vigour, when you are learning. And you cannot learn if you are not attentive.

The second thing is, to be very gentle, to be very kind, not to hurt people. You have to look at people, help people, be generous, be considerate.
There must be love, otherwise, your life is empty. You understand? You may have everything you want: husband, cars, children, wife; but life will be like an empty desert. You may be very clever, you might have a very good position, be a good lawyer, a good engineer, a marvellous administrator, but, without love, you are a dead human being. So do not do anything mechanical. Find out what it is to love people, to love dogs, the sky, the blue hills and the river. Love and feel.

Then you must also know what meditation is, what it is to have a very still, a very quiet mind, not a chattering mind. And it is only such a mind that can know the real religious mind. And without the religious mind, without that feeling, life is like a flower that has no fragrance, a river bed that has never known the rippling waters over it, it is like the earth that has never grown a tree, a bush, a flower.

(End of the talks with students)

Chapter 9, part 4

Student: To learn and to love; are they separate or are they connected, sir?

Krishnamurti: Do you know what it means to love and do you know what it means to learn?

Student: I know what it is to learn.

Krishnamurti: I wonder. I do not say you do not know. I am just asking you. Do you know what it means to learn? You know what it means to acquire knowledge. You hear the teacher tell you certain facts and you store what you hear in your mind, in your brain. This storing up process is what we call learning. Is that not so?

Student: In a way.

Krishnamurti: In a way. But what is the other way? You have an experience, you walk up the hills and slip and hurt yourself and you have learnt something from that. You meet a friend and he hurts you and you have learnt from that. You read a newspaper and you have learnt from that. So, your learning generally consists of adding more and more information. Now is that learning?

There is another form of learning - that is, learning as you go along, never accumulating. And then from that to act, to think. Do you understand what it is to learn in doing? This does not mean having learnt and then doing. They are two different states, are they not? There is a state where I have learnt and from that knowledge I act, and there is learning as I am doing. The two are completely different. When I have learnt and then do, it is mechanical, whereas learning from doing is non-mechanical. It is always fresh. Therefore, learning as I am doing is never boring; it is never tiring, whereas to do, having learnt, becomes mechanical. That is why you all get bored with your learning. Do you understand? So now you know what learning means. Learning is doing, so that in the very act of doing you are learning.

Now, what is love? Love is a feeling in which there is gentleness, quietness, tenderness, consideration, in which there is beauty. In love there is no ambition, there is no jealousy. Now you had asked whether learning and love are not similar. You had asked that question, had you not?

Student: Are they connected?

Krishnamurti: What do you say? You have understood what we mean by love, what we mean by learning. Are they connected?

Student: In a way.

Krishnamurti: Tell me in which way. May I help you? They are connected because both require an activity which is non-mechanical. Do you understand? Learning as I am doing is non-mechanical. But in love which becomes mechanical there is no learning. Love in which there is ambition, conflict, greed, envy, jealousy, anger, ambition, is not love. When there is no ambition, no jealousy, then there is a very active principle. It is renewing itself all the time, it is fresh. There is, in both learning and love, a movement of freshness, a movement which is spontaneous, which is not held by circumstances. it is a free movement. So there is a tenuous, delicate connection between the two. But to learn and to love there must be a great deal of affection. There is a great similarity in both when there is attention, which is not merely a conclusion. So if you are attending, attending to what you are thinking, out of that, there is affection, out of that there is learning.

Chapter 9, part 3

With most of us love is possessiveness. Where there is jealousy, envy, it breeds cruelty, it breeds hatred, Love can only exist and flower when there is no hate, no envy, no ambition. Without love, life is like the barren earth, arid, hard, brutal. But the moment there is affection it is like the earth which blossoms with water, with rain, with beauty. One has to learn all this when one is very young, not when one is old for then it is too late. Then you become prisoners of society of environment, of husband, wife, office.

Find out for yourself if you can behave with affection. Can you go to your class punctually because you feel you do not want to keep people waiting? Can you stop shouting while you are together because there are other people watching you, being with you? When behaviour, politeness, consideration are superficial and without affection they have no meaning.

But if there is affection, kindliness, consideration, then, out of that, comes politeness, good manners, consideration for others, which means really that one is thinking less and less about oneself, and that is one of the most difficult things in life. When one is not concerned with oneself, then one is really a free human being. Then one can look at the skies, the mountains, the hills, the waters, the birds, the flowers, with a fresh mind, with a great sense of affection. Right? Now, ask questions.

Student: If there is jealousy in love, is there not also sacrifice in love?

Krishnamurti: Is there not also sacrifice in love? Love can never sacrifice. What do you mean by using that word "sacrifice?" Giving up? Doing things you do not want to do? Is that what you mean? I sacrifice myself for my country, because I love my country. I sacrifice myself because I love my parents. Is that what you mean? Now, is that love? Can love exist when you have to force yourself to do something for others? I wonder if you understand the word "sacrifice." Why do you use that word? You know, the words, "responsibility," "duty," "sacrifice," are dreadful words. When you love somebody there is no responsibility, there is no duty, there is no sacrifice. You do things because you love. And you cannot love if you are thinking about yourself. When you are thinking about yourself, then you come first and the other is second; then, to love him, you sacrifice yourself. Then it is not love. It is a bargain. Do you understand?

Chapter 9, part 2

I think one can find that out, if one knows what love is.

Do you know what love is? Do you know what it is to love people? To look after a tree, to brush a dog, comb it, feed it, means that you care for the tree, you feel great affection for the dog.

I do not know whether you have noticed a tree in a street for which nobody cares; occasionally people look at it and pass it by. That tree is entirely different from a tree that is cared for in a garden, a tree you sit under, look at, on which you see the leaves, climb the branches. Such a tree grows with strength. When you look after a tree, when you give it water, manure; when you trim it, prune it, care for it, it has a different feeling altogether from the tree that grows by the roadside.

The feeling of care is the beginning of affection. You know, the more you look after things, the more sensitive you become. So there has to be affection, a sense of tenderness, kindliness, generosity. If there is such affection, then behaviour is dictated by that affection and is not dependent on environment, circumstance, or people. And to find that affection is one of the most difficult things - to be really affectionate whether people are kind to you or not kind to you, whether they talk to you roughly, or whether they are irritated with you.

I think children have it. You all have it when you are young. You feel very friendly with one another, with people. You love to pat a dog. You look occasionally at things and you also smile easily. But as you grow older, all this disappears. And so to have affection right through life is one of the most difficult things and without it life becomes very empty. You may have children, you may have a nice house, a car and all the rest of it, but without affection life is like a flower that has no scent. And it is part of education, is it not, to come to this affection, from which there is great joy, from which alone love can come?

Chapter 9, part 1

Talk To Students. Chapter 9: On Behaviour
(This is the last chapter in which K is addressing students)

One of the most difficult things in life is to find a way of behaviour that is not dictated by circumstances. Circumstances and people dictate, or force you to behave in a certain way. The way you conduct yourself, the way you eat, the way you talk, your moral, your ethical behaviour depend on where you find yourself and so your behaviour is constantly varying, constantly changing.

This is so when you speak to your father, your mother or to your servant - your voice, your words, are quite different. The ways of behaviour are controlled by environmental influences, and by analysing behaviour you can almost predict what people will do or will not do.

Now can one ask oneself if one can behave the same inwardly, whatever the circumstances? Can one's behaviour spring from within and not depend on what people think of you or how they look at you? But that is difficult because one does not know what one is within. Within, a constant change is going on also. You are not what you were yesterday.

Now can one find for oneself a way of behaviour which is not dictated by others or by society or by circumstances or by religious sanctions, a way of behaviour that does not depend on environment?

Chapter 8, part 5. End of chapter 8

Student: I would get bored, sir.

Krishnamurti: You would get bored. Quite right. That is what most people are.

Student: How do I get rid of this boredom, sir?

Krishnamurti: Wait, listen. Most people are bored. Why? You asked how to get rid of boredom. Now find out. When you are by yourself for half an hour, you are bored. So you pick up a book, chatter, look at a magazine, go to a cinema, talk, do something. You occupy your mind with something This is an escape from yourself. You have asked a question, Now, pay attention to what is being said. You get bored because you find yourself with yourself; and you have never found yourself with yourself.

Therefore, you get bored. You say: Is that all I am? I am so small, I am so worried; I want to escape from all that. What you are is very boring, so you run away. But if you say, I am not going to be bored; I am going to find out why I am like this; I want to see what I am like actually then it is like looking at yourself in a mirror. There, you see very clearly what you are, what your face looks like. Then you say that you do not like your face; that you must be beautiful, you must look like a cinema actress. But if you were to look at yourself and say, "Yes, that is what I am; my nose is not very straight, my eyes are rather small, my hair is straight." You accept it.

When you see what you are, there is no boredom. Boredom comes in only when you reject what you see and want to be something else. In the same way, when you can look at yourself inside and see exactly what you are, the seeing of it is not boring. it is extraordinarily interesting, because the more you see of it, the more there is to see. You can go deeper and deeper and wider and there is no end to it. In that, there is no boredom. If you can do that, then what you do is what you love to do, and when you love to do a thing, time does not exist. When you love to plant trees, you water them, look after them, protect them; when you know what you really love to do, you will see the days are too short So you have to find out for yourself from now on, what you love to do; what you really want to do, not just be concerned with a career.

Student: How do you find out what you love to do, sir?

Krishnamurti: How do you find out what you love to do? You have to understand that it may be different from what you want to do. You may want to become a lawyer, because your father is a lawyer or because you see that by becoming a lawyer you can earn more money. Then you do not love what you do because you have a motive for doing something which will give you profit, which will make you famous. But if you love something, there is no motive. You do not use what you are doing for your own self-importance.
To find out what you love to do is one of the most difficult things. That is part of education. To find that out, you have to go into yourself very very deeply. It is not very easy. You may say: "I want to be a lawyer" and you struggle to be a lawyer, and then suddenly you find you do not want to be a lawyer. You would like to paint. But it is too late. You are already married. You already have a wife and children. You cannot give up your career, your responsibilities. So you feel frustrated, unhappy. Or you may say, "I really would like to paint, and you devote all your life to it, and suddenly find you are not a good painter and that what you really want to do is to be a pilot.
Right education is not to help you to find careers; for god's sake, throw that out of the window. Education is not merely gathering information from a teacher or learning mathematics from a book or learning historical dates of kings and customs, but education is to help you to understand the problems as they arise, and that requires a good mind - a mind that reasons, a mind that is sharp, a mind that has no belief. For belief is not fact. A man who believes in god is as superstitious as a man who does not believe in God. To find out you have to reason and you cannot reason if you already have an opinion, if you are prejudiced, if your mind has already come to a conclusion. So you need a good mind, a sharp, clear, definite, precise, healthy mind - not a believing mind, not a mind that follows authority. Right education is to help you to find out for yourself what you really, with all your heart, love to do. It does not matter what it is, whether it is to cook or to be a gardener, but it is something in which you have put your mind, your heart. Then you are really efficient, without becoming brutal. And this school should be a place where you are helped to find out for yourself through discussion, through listening, through silence, to find out, right through your life, what you really love to do.

Student: Sir, how can we know ourselves?

Krishnamurti: That is a very good question. Listen to me carefully. How do you know what you are? You understand my question? You look into the mirror for the first time and after a few days or few weeks, you look again and say, "That is me again." Right? So, by looking at the mirror every day, you begin to know your own face, and you say: "That is me."

Now can you in the same way know what you are by watching yourself. Can you watch your gestures, the way you walk, the way you talk, the way you behave, whether you are hard, cruel, rough, patient? Then you begin to know yourself. You know yourself by watching yourself in the mirror of what you doing, what you are thinking, what you are feeling. That is the mirror - the feeling, the doing, the thinking. And in that mirror you begin to watch yourself. The mirror says, this is the fact; but you do not like the fact. So, you want to alter it. You start distorting it. You do not see it as it is.

Now, as I said the other day, you learn when there is attention and silence. Learning is when you have silence and give complete attention. In that state, you begin to learn. Now, sit very quietly; not because I am asking you to sit quietly, but because that is the way to learn. Sit very quietly and be still not only physically, not only in your body, but also in your mind. Be very still and then in that stillness, attend. Attend to the sounds outside this building, the cock crowing, the birds, somebody coughing, somebody leaving; listen first to the things outside you, then listen to what is going on in your mind. And you will then see, if you listen very very attentively, in that silence, that the outside sound and the inside sound are the same.

Chapter 8, part 4

Student: If you have lots of time, how would you spend it, Sir?

Krishnamurti: I would do what I am doing. You see, if you love what you are doing, then you have all the leisure that you need in your life. Do you understand what I have said? You asked me what I would do if I had leisure. I said, I would do what I am doing; which is to go around different parts of the world, to talk, to see people and so on. I do it because I love to do it; not because I talk to a great many people and feel that I am very important. When you feel very important, you do not love what you are doing; you love yourself and not what you are doing. So, your concern should be not with what I am doing, but with what you are going to do. Right? I have told you what I am doing. Now you tell me what you will do, when you have plenty of leisure.

Chapter 8, part 3

There is no end to education. It is not that you read a book, pass an examination and finish with education. The whole of life, from the moment you are born till the moment you die is a process of learning. Learning has no end and that is the timeless quality of learning.

And you cannot learn if you are in battle, if you are in conflict with yourself, with your neighbour, with society. You are always in conflict with society, with your neighbour as long as there is an image.

But if you are learning about the mechanics of putting together that image, then you will see that you can look at the sky, then you can look at the river and the raindrops on the leaf, feel the cool air of a morning and the fresh breeze among the leaves. Then life has an extraordinary meaning. Life in itself, not the significance given by the image to life - life itself has an extraordinary meaning.

Student: When you are looking at a flower, what is your relationship with the flower?

Krishnamurti: You look at a flower, and what is your relationship to the flower? Do you look at the flower or do you think you are looking at the flower? You see the difference? Are you actually looking at the flower or you think you ought to look at the flower or are you looking at the flower with an image you have about the flower - the image being that it is a rose?
The word is the image, the word is knowledge and therefore you are looking at that flower with the word, the symbol, with knowledge and therefore you are not looking at the flower. Or, are you looking at it with a mind that is thinking about something else?

When you look at a flower without the word, without the image, and with a mind that is completely attentive, then what is the relationship between you and the flower? Have you ever done it? Have you ever looked at a flower without saying that is a rose? Have you ever looked at a flower completely, with total attention in which there is no word, no symbol, no naming of the flower and, therefore, complete attention? Till you do that, you have no relationship with the flower. To have any relationship with another or with the rock or with the leaf, one has to watch and to observe with complete attention.

Then your relationship to that which you see is entirely different. Then there is no observer at all. There is only that. If you so observe, then there is no opinion, no judgement. It is what it is. Have you understood? Will you do it? Look at a flower that way. Do it, Sir, don't talk about it, but do it.

Chapter 8, part 2

not being able to get out of it, you create the image of a perfect state, of heaven, of God - again another image made by the mind. You have images not only inwardly but also deeper down, and they are always in conflict with each other. So the more you are in conflict - and conflict will always exist so long as you have images, opinions, concepts, ideas about yourself - the greater will be the struggle.

So the question is: Is it possible to live in this world without an image about yourself? You function as a doctor, a scientist, a teacher, a physicist. You use that function to create the image about yourself, and so, using function, you create conflict in functioning, in doing. I wonder if you understand this? You know, if you dance well, if you play an instrument, a violin, a veena, you use the instrument or the dance to create the image about yourself to feel how marvellous you are, how wonderfully well you play or dance. You use the dancing, the playing of the instrument, in order to enrich your own image of yourself. And that is how you live, creating, strengthening that image of yourself. So there is more conflict; the mind gets dull and occupied with itself; and it loses the sense of beauty, of joy, of clear thinking.

I think it is part of education to function without creating images. You then function without the battle, the inward struggle that goes on within yourself.