Krishnamurti and Science II

You can read the first instalment here

The Self

In the second of the series of debates between Krishnamurti and three eminent scientists, he goes on by again dealing with what was becoming clear in the first part of this debate, which was Krishnamurti's own philosophy, which seemed to be a seeking of what is "common" and "essential" both in, and certainly for, all Mankind as its true nature - warts and all, which somehow must be "realised" for what it is.

Indeed, without this approach, he explains that all the problems of Mankind are irresolvable, and lead to the increasing isolation of every individual, and the seeking of false "stabilities and security", thus leading to all the ever-present ills of our species, including even War!

Clearly, such a stance greatly upset our scientists, who, each in his own way, and chosen means of understanding Reality - his particular Science, sought to play a role in the salvation of Humanity. Yet Krishnamurti discounts such beliefs as misleading myths, and insists upon the individual's internal problem (in our mind's self-image) being paramount - above all else! So, the scientists, on one level, argue for their own approach, but on a more personal level, wonder if Krishnamurti has a valid point.

Now, the reader will already expect my first criticism of Krishnamurti's stance - namely the total absence of any mention of Society, and the ways in which it is organised, particularly with respect to Power and Control, and to the consequent divisions of the human beings within a particular form of Society into Social Classes. And, indeed, I will be energetically pursuing such a line!

But, perhaps my second, and even more telling criticism resides in his evident idea of The Self, and its development via self-awareness. Two aspects of this become immediately evident:-

First: it is self-contradictory

and

Second: it is treated as totally independent of History

Now, the first point is something I was already aware of in the teachings of Buddhism, particularly with respect to the idea of the necessary suppression of the ego, for by his often implicit and sometimes even overt stance, Krishnamurti displays a very self-centred position - namely his own philosophical stance was the only valid one.

And, the second of these objections puts Krishnamurti's stance outside of the developments in Mankind's Prehistory and History. His position is independent of all that: he puts it upon an always-present level in Human's self-awareness!

Clearly, so far at least, the dedication of these three eminent scientists to their Sciences had not even yet been given any objective role in Krishnamurti's conception of what is to be done. Indeed, the salvation of Humanity was entirely dependant upon the purposes and methods that Krishnamurti was espousing.

Human Society could only be changed one person at a time.

For, only then would the quantitative summation of individuals deliver the solution for all.