Teacher: Is the denial of which you are speaking different from a denial which is the restriction of sensation?
Krishnamurti: How do you see those flowers, see the beauty of them, be completely sensitive to them so that there is no residue, no memory of them, so that when you see them again an hour later you see a new flower? That is not possible if you see as a sensation and that sensation is associated with flowers, with pleasure. The traditional way is to shut out what is pleasurable because such associations awaken other forms of pleasure and so you discipline yourself not to look. To cut association with a surgical knife is immature. So how is the mind, how are the eyes, to see the tremendous colour and yet have it leave no mark?
I am not asking for a method. How does that state come into being? Otherwise we cannot be sensitive. It is like a photographic plate which receives impressions and is self-renewing. It is exposed, and yet becomes negative for the next impression. So all the time, it is self-cleansing of every pleasure. Is that possible or are we playing with words and not with facts?
The fact which I see clearly is that any residual sensitivity, sensation, dulls the mind. I deny that fact, but I do not know what it is to be so extraordinarily sensitive that experience leaves no mark and yet to see the flower with fullness, with tremendous intensity. I see as an undeniable fact that every sensation, every feeling, every thought, leaves a mark, shapes the mind, and that such marks cannot possibly bring about a new mind. I see that to have a mind with marks is death, so I deny death. But I do not know the other. I also see that a good mind is sensitive without the residue of experience. It experiences, but the experience leaves no mark from which it draws further experiences, further conclusions, further death.
The fact which I see clearly is that any residual sensitivity, sensation, dulls the mind. I deny that fact, but I do not know what it is to be so extraordinarily sensitive that experience leaves no mark and yet to see the flower with fullness, with tremendous intensity. I see as an undeniable fact that every sensation, every feeling, every thought, leaves a mark, shapes the mind, and that such marks cannot possibly bring about a new mind. I see that to have a mind with marks is death, so I deny death. But I do not know the other. I also see that a good mind is sensitive without the residue of experience. It experiences, but the experience leaves no mark from which it draws further experiences, further conclusions, further death.
The one I deny and the other I do not know. How is this transition from the denial of the known to the unknown to come into being?
How does one deny? Does one deny the known, not in great dramatic incidents but in little incidents? Do I deny when I am shaving and I remember the lovely time I had in Switzerland? Does one deny the remembrance of a pleasant time? Does one grow aware of it, and deny it? That is not dramatic, it is not spectacular, nobody knows about it. Still this constant denial of little things, the little wipings, the little rubbings off, not just one great big wiping away, is essential. It is essential to deny thought as remembrance, pleasant or unpleasant, every minute of the day as it arises. One is doing it not for any motive, not in order to enter into the extraordinary state of the unknown. You live in Rishi Valley and think of Bombay or Rome. This creates a conflict, makes the mind dull, a divided thing. Can you see this and wipe it away? Can you keep on wiping away not because you want to enter into the unknown? You can never know what the unknown is because the moment you recognise it as the unknown you are back in the known....
- Krishnamurti on education
http://www.buddhanet.net/bvk_study/bvk208.htm .
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