The Divine vacancy of krishnamurti

& the living waters he brought

(document of private study, for private Circulation)

That boy Krishnamurti was born on 11 May 1895 with two rare & unique features, not known in the
available history, a vacant mind & a special body. As there was no ‘I’ who was vacant, there was no
‘you’ or ‘he’ or ‘they’. Vacancy just could not have a subject.

It was he who called it ‘special’ when he was answering questions … “It must be a special body. How
did that body come about & remain uncorrupted? It means that power was guarding it”. Another reason
for his calling the body special could be what the body went through during the ‘Process’. Took place
from 17 August 1922 – 24 September 1924.

It appears that the Divine Emptiness of K was not his monopoly nor his exclusive privilege. The ‘freak’
that he was, is a birthright of every human being. The purpose of existen is evolution to perfection, a
state of completeness, wholeness, all inclusiveness, which are all different names for that same Divine
Emptiness. The suopreme intelligence that spoke through him wanted every human being to attain that
state sooner or later, but the fear of emptiness, & the constant effort to escape from that emptiness
prevented that attainment.

Life is eternal & when after many centuries, there is a being who attains & fulfils that life, it is his delight
& glory to make that unconditioned life understood by those who have not yet attained. (International
Star Bulletin, March 1930).

Bohm: In some sense, you seem to be suggesting that it is saying it.

K: Yes, I did not want to put it - I am glad you put it like that. (Conversations with David Bohm).

If that really happened, there is no doubt in my mind that a new chapter, a new stage in the progress of
evolution will have actually opened with the coming of Krishnamurti & the operation of the Other
through Krishnamurti. (Author).

The other acted on human consciousness at three different levels

“Sir, I have talked for 50 years. I feel responsible & I have an audience of thousands – some of them
don’t care at all, some of them don’t know what it is all about, some of them care, attend… The flame
must enter despite in spite of these ugly human beings. You must penetrate into their eyes, blood …
Does it take place in spite of them or does it take place through talking about his conditioning, breaking
down the barriers, explaining, urging, coaxing, showing all that? Or does it take place in spite of
everything? I am asking, is there another approach? Sir, when you feel responsible … you want to
convey it to him so that, being with you he has got it … a germ has been planted into you … Let it
answer, not you answer. (Small Group Discussion, Tannegg. 23.7.1974).

We are trying to see if there was a different kind of approach to education from a totally different
dimension. I think the creative energy comes from that dimension, not from the traditional dimension. I
am trying to find out if there is some such catalyst that will shatter all conditioning as the student enters
your room. If I deny tradition, that must happen. Is this happening between us now? If it is not
happening it might be laziness; it might be that you don’t want it. Is it possible to enter into your
presence & because of your presence, the conditioning, the traditional withers away? (Small Group
Discussion, Tannegg. 30.7.1974)

There must be a catalyst. If you & I have it, it will act in the other. I mean,
there might be a factor which will awaken intelligence instantly or
instantaneously & having once awakened intelligence it will operate from that
moment onwards & it will never go back … I want you to have that
intelligence, that insight. That insight is intelligence. Action from that insight
is complete. When I am so deeply concerned, something happens between
[the] two of us. It won’t happen to those who are going to sleep, who come for
amusement. That is, the intensity, the dedication & the completeness of X (K)
having that intelligence as a vessel holding it & Y comes in touch with X & X
talks to Y about it, shows him the immense importance of it, all the
implications involved in it & then Y also feels that is the only thing to have,
then something happens between X & Y. That is, X is not appealing to Y’s
intellect only, to reason only, capacity only, X has gone beyond that. So X
asks Y “Where are we meeting?”. Are we meeting at the conscious level or at
the unconscious level or at a totally different dimension? Where? At the deep
unconscious or because X has grasped the totally different dimension, which is
not these two, X is making Y smell, taste that dimension? That is, X is not
only appealing to the conscious & the unconscious but also making Y touch
something which he has never touched before. I think that is what takes place
in these talks & meetings. In spite of whatever they are, they listen very
quietly & it may be that that is operating. (Oak Grove School Staff & K.
11.4.1976).
We are talking of a man who has been pursuing the path of becoming & has gone through this sense of
emptiness, silence energy & has come back to the world & says, “Here I am”. What is his relationship to
society? The man’s mind is entirely different, yet he is in the world. What is his relationship to you &
me who are accustomed to division & darkness? He is all compassion but he won’t even call it
compassion. He will work to find a way to penetrate the darkness. Is that the only function he has? Just
to teach people to move out of darkness? He may write, he may preach, he may heal, do this or that, but
all these activities are rather trivial.

He has something much more immense; he is doing something totally different to affect the
consciousness of man, that immensity which he is must have an effect – some sort of extrasensory effect
that spreads. That immensity necessarily has other activities, translated in the Hindu teachings as various
degrees of consciousness.

Since consciousness emerges from the ground, this activity is affecting all mankind, the whole universe
from the ground. He has that immense intelligence, that something & he must operate at a much greater
level than one can possibly conceive. Somehow he makes possible an activity of the ground in the whole
consciousness of mankind which would not have been possible without him. He is part of that
movement, he does nothing & that very doing nothing makes possible the action of the ground. (The
Ending of Time; Chapter 8, pp 158-176).

***

The study of yourself is extremely difficult, for you are very complex. You must have immense patience,
not lethargic acceptice but passive, alert, capacity for observation & study. To objectify & study that
which we are subjectively, inwardly, is very difficult, for the mind wanders all over the place. One
thought is never finished, one feeling never concluded. It flutters from one subject to another, a slave
driven hither & thither. To understand oneself requires a great deal of detachment & subtlety,
perseverance & penetration, not dogmatism nor assertion, not denial, nor comparison which leads to
dualism. (The Collected Works of K; Vol. III).

That little part has no value detached from the whole. …. What I say hangs together as a whole; you
cannot take one instance separately & deny the whole.
Some of you take one or two statements of mine, separate them from their contexts & try to work them
into your own particular system. In this there is no comprehension. It will lead only to further confusion.
(Oak Grove Talk, 1936).

The human brain is ancient. It has evolved through time, it is conditioned by centuries of evolution. It is
not a personal brain; it is the brain of humanity & has manifested in each one of us. (Saanen, Questions
& Answers, 25.7.1982).
Your brain or the speaker’s brain is the brain of humanity. It has not just developed from when you were
born until now. It has evolved through endless time & conditions our consciousness. That consciousness
is not personal. It is not the individual that holds this consciousness. We are deeply conditioned to think
that we are separate individuals but it is not your brain or mine. We’re not separate individuals. We are
the result of thousands of years of human experience, human endeavour & struggle. So we are
conditioned. Our brains are not free. (The Flame of Attention, p. 56).
Self is a movement of thought as verbalization, as symbolization of sensations, feelings, experiences.
When there is verbalization of an experience, a sensation, there must be thought. We put our responses,
our reactions into words, images, symbols for one obvious reason, that is to communicate to another our
feeling. Also we verbalise in order to strengthen that feeling in order to fix it in memory or in order to
capture that feeling, that sensation which is gone. (The Collected Works of K: Rajghat Talk 5, 1949).
By giving a name, a symbol to something we have merely put it in a category. What is the centre which
is always naming, recognizing, choosing? It is memory of a series of sensations, feelings, experiences
identified & enclosed. So, that centre is a collection of words. Thinking comes into being through
verbalization, registration. The centre, the self, the memory is the memory of innumerable sensations,
feelings, experiences, pleasure & pain, verbalized, identified & enclosed. If there is no word, no
verbalization, no registration, no memory, there is no centre, no self. There is dissolution. (The
Collected Works of K: Oak Grove Talk 12, 1949).
The beginning of thought is the process of symbolization & registration of an experience, of an incident,
accumulated around the centre which is the self. This process goes on not only at the conscious level but
also in the deeper unconscious layers of the mind & so the ‘me’, the self is sustained & nourished through
time, but none of that is permanent in the sense of continuity except through memory. In itself, it is not a
permanent state in the sense of continuity except memory but we try to make it permanent by identifying
with a particular experience, a particular relationship or belief through choice. (The Collected Works of
K: Oak Grove Talk 7, 1952).
Karma forces everyone to inhabit the house of flesh life after life, &karma is the wheel upon which a
human being is bound life after life, the wheel which is kept spinning with the energy of his own volition
& of his own desire. We must learn that the creation of karma lies within our own power, our own hands
as also the stopping of that wheel. While that invisible wheel turns, there is no peace, no pause, no
stopping place. Unceasing is the wheel of life & death. It only stops for those who have realized what is
liberation. The Star. April 1928: p. 19).
Karma is an unconscious principle in life, not the private volition of any god. Please understand that
your karms is what you make of it. It is beyond all control except by yourself. What you do bears a
result which either makes for the destruction of barriers & hence freedom, or for their creation. It is you
therefore who are responsible; the principle itself is mechanical & unconscious. (Interational Star
Bulletin. July 1930: pp 35-36).
Karma is a Sanskrit word which means to act, to do, to work; & it also means cause & effect. Karma is
the reaction born out of the environment which the mind has not understood. With the lack of
understanding we function, we act & therefore create further burdens, memories & greater limitations.
All craving, desires, wants prevent the mind from perceiving directly. (The Collected Works of K. Vol.
II: Oak Grove Talk 3, 1934).