Suares on Krishnamurti on Psychoanalysis Krishnamurti and the Unity of Man   p.190 Krishnamurti and the Unity of Man - Les Editions Adyar - 1933

One can readily see that Krishnamurti has shattered the frames of psychoanalysis as well as those of philosophy. He integrates them by this very fact, but also straightens them out, because everything that one considers from the point of view of the reality of the self is a com- plete reversal ,1f Truth. Generally speaking Freudianism looks for the causes of distur- bance within the self, causes which cease to exist once they have been brought to the sur- face of the so-called conscious, letting the self take shape again in its dreamlike "reality". A self thus shut in on itself calls itself "cured". Freud cannot realise that the most useful work the self could do, would be to destroy itself, for its greater good, and for the greater good of all men. In reconstructin g selves, Freud, Adler, and in general , all the psychoanalysts, arrive at mora ls whi ch des t roy in the ind~vi- duals their cr eat iv e genius ( ea ch man in the world can deve lo this c re ati ve genius by free- ing himself fro m h is self , a nd stifle it by shut- ting himself u p in h is self, wh ereas the "nor- mal" man acc ordi ng to Adler, is the mediocre man, that is th e s ub - lmmap typ e). This moral J-,ecomes autom at i cally the su pp ort of civilisa- tions based on exploitation. At the end of its curve, if the ps ychoana l yst does not disintegrate his own self, he logically uses his psychoanaly- tical instrument in favour of that exploitation. Freud did not miss doing it, when he assigned to the religious illusion a future which is but a new religion. The Freudian "conscious" is a state which belongs to the self, therefore to sub-humanity. The self being merely an edifice erected on an inner contradiction must obviously divide its consciousness in two : the conscious and the unconscious. These two states are not essen- tially different one from the other. As we need a new terminology, let us suggest that both of these states shall be considered as preconscious, because they belong to that which is not yet human, i.e., to self-consciousness. And so, to bring back to one of the poles (the Freudian "conscious") that which belongs to the other, has only a relaLve value. A careful examina- tion of this m e thod would reveal its danger. In fact, only tot al knowledge can destroy the self. The nea rer to truth approximate know- ledge comes, th(\ better it l end s itself to the particular pur pc ,se. of the s elf . To create a vital exchange J1etween the tw o poles of the duality which th,: se lf really is, can only, in the end, strengthen its illus ion. Psy choanalysis be- comes a weapo n in the service of the self's auto- def ence, and it is, no doubt, b ecause of that, that it has so rapidly outgrow n the field of therapy to enter Lhat of ethics, etc... The selves, eager to last an, l to consolidate in every way their social order, have been only too happy to seize this new weapon proffered to them. unconscious. These two states are not essen- tially different one from the other. As we need a new terminology, let us suggest that both of these states shall be considered as "preconscious" because they belong to that which is not yet human, i.e., to self-consciousness nd so, to bring back to one of the poles (the Freudian "conscious") that which belongs to the other has only a relaLve value. A careful examina- tion of this m e thod would reveal its danger In fact, only tot al knowledge can destroy the self. The nea rer to truth approximate know- ledge comes, the better it lends itself to the particular purpose. of the self . To create a vital exchange between the two poles of the duality which th,: se lf really is, can only, in the end, strengthen its illus ion. Psychoanalysis be- comes a weapo n in the service of the self's auto- def ence, and it is, no doubt, beecause of that, that it has so rapidly outgrow n the field of therapy to enter Lhat of ethics, etc... The selves, eager to last an, l to consolidate in every way their social order, have been only too happy to seize this new weapon proffered to them he great objection made by Krishnamurti to the psychoanalytical method, is that it brings back the individual constantly to his own past. To bring back the past into the present has no value where real knowledge is concerned. Know- ledge is the destruction of self-consciousness. When self-conscfousness, which is merely one's own past, holds on to itself in order to be reim- mersed in itself, far from destroying itself, it becomes stronger. Only the present can reab- sorb the past. To be concentrated on the pre~ sent, to confront it with all the equilibrium we have been able to acquire until now, in order that this equilibrium should be destroyed by the present, this indeed is the beginning of true ac- tion. For many people, the psychoanalytical escape has tak en the place of the religious es- cape. Krishna n1,urti is diametrically opposed to it, as he is o ppo sed to religion s, not by taking a reverse positi on , but by inte gr ating it, by con- solidating it. Psy choanalysis ha ving become in the dream of t he self, a religion, distorts truth by utilising it for the benefit of the self and of its elaborations . Here again, as in philosophy, we can verify t he authenticity of Krishnamurti's position, by comparing it to all these psycholo- gical deviation s which emanate from egotism Truth is very much simpler and more imme- diate than all these crazy investigations of the self. The present is constantly facing us, in all daily events, in men and in things. As soon as we stop opposing to it the past, which is the self, with its traditions, its knowledge, its sys- tems, its methods, and its innumerable desires, Truth is there, and this Truth, which is the Human, goes beyond and integrates all the sub- human investigations, all the sub-truths, the philosophies, the psychologies, the religions, the tmbelievable cultural nonsense gathered by men because of their desire to hold on to the feeling they have of being selves. In order to attain this Truth, the smallest ges- ture, lucidly impersonal that one accomplishes, while understanding its full significance, is of greater value than the possession of all this knowledge which sub-humans have accumulated for centuries.

Notes Index