Krishnamurti: The mere search for the solution of your problems is not going to free the mind from creating further problems.
Ojai, California | 12th Public Talk 1st July, 1934
The question of whether the self is “real” is one that has occupied religious and philosophical thinkers throughout the ages.
From a psychological standpoint, the self is typically understood as a complex psychological construct that emerges from a combination of biological, social, and cultural factors. While it is generally acknowledged that the self is subjective, shaped by external factors such as social norms, cultural values, and interpersonal relationships, it is nonetheless felt as “real” in the sense that it is a tangible and observable aspect of human experience.
In Western philosophical traditions such as existentialism or phenomenology, the self is often seen as a fundamental aspect of human existence, and its reality is taken for granted. In contrast, in Eastern traditions such as Buddhism, the self is considered to be an illusion, or a product of ignorance, and the ultimate goal of spiritual practice is to transcend the illusion of the self.
Krishnamurti appears to be at odds with certain elements of both these perspectives.
While not discounting the reality of the feeling of self-ness, Krishnamurti questions whether this self is “actual”. At the heart of his teaching lies the statement that “the observer is the observed”, the implications of which are profound and far reaching. It means that the self is not a separate entity that exists independently of the world around it. Instead, it arises in relation to the objects, people, and events that it observes. He argues that the self has no basis in objective reality. Rather, it is a magic trick, conjured up by the mind.
In Krishnamurti’s view, given this interplay of self and the world, there is no spiritual practice that does not also generate another version of the self. As he sees it, following an ideology only perpetuates the cycle of suffering and limitations, as it reinforces the very structures of thought and conditioning that prevent individuals from experiencing true freedom. Instead, he encouraged people to adhere to nothing, including their own beliefs, discoveries, understanding and preconceived notions.
Krishnamurti coined the term “pathless” to refer to a state of being that is free from the limitations imposed by the mind and its conditioning, and one that is characterized by a direct, immediate, and ongoing meeting of reality on its own terms. At least on an intuitive level, it makes sense that a pathless state of mind is an essential ingredient for creative perception and perhaps even for the realization of true wisdom and freedom.