1. The intentions of education – Krishnamurti repeatedly stated the intentions of the education centres he founded in very unequivocal terms, and in very religious ones.

• children must be educated rightly educated so that they become religious human beings. (Krishnamurti 1979)
• Surely they must be centres of learning a way of life which is not based on pleasure, on self-centered activities, but on the understanding of correct action, the depth and beauty of relationship, and the sacredness of a religious life. (Krishnamurti 1981b) (Letter dated 15th October 1980)
• These places exist for the enlightenment of man (Krishnamurti 1981b) (letter of 15th October 1979)

Part of what is religious (as stated previously) is having a consciousness that sees reality, that sees ‘what is’. The difference between understanding what one is and striving to become something that one isn’t is mirrored in the difference between wanting to discover ‘what is’ and striving to change ‘what is’.

• Jiddu Krishnamurti didn’t deny growth or change, in fact he applauded it.
• But meaningful growth and real material change without the all too frequent unfortunate side effects cannot be produced by just ensuring young people acquire knowledge and skills, and teaching them to conform to the strictures and demands of society in order to get on in life.

In emphasising the latter, parents may comfort themselves that they are helping their children have material security, and schools may congratulate themselves on their examination results, but in Krishnamurti’s view they are only adding to the sorrows and violence of the world.

He decries the fact that most education is to acquire a job or use that knowledge for self-satisfaction, for self-aggrandisement, to get on in the world. Merely to cultivate technical capacity without understanding what is true freedom leads to destruction, to greater wars; and that is actually what is happening in the world.

(Krishnamurti 1953a) Merely to stuff the child with a lot of information, making him pass examinations, is the most unintelligent form of education. (Krishnamurti 1948) Krishnamurti often stated that the purpose of education is to bring about freedom, love, “the flowering of goodness” and the complete transformation of society.

He specifically contrasts this to what he feels are the intentions of most schools which emphasise preparing young people to succeed materially in the society that exists (or a slightly altered one). Even though it is fashionable for schools to declare loftier goals, it is instructive to examine how much undivided attention is dedicated during the day to such lofty goals and how much time is given to preparation for earning a living.

It is also instructive to examine what are felt to be the imperatives that shape the educational experience – things like the use of space, who and what determines pedagogic activities, the use of time, and what is assessed, by whom and for what. As previously mentioned, a constant theme in Jiddu Krishnamurti’s declarations of the intentions of education is freedom, but freedom for Krishnamurti is more inner in character than political.

• Of course, there is a connection between psychological freedom and outward compulsion – it is difficult to help a student find the former in a climate dominated by the latter – but it is not political freedom that interests Krishnamurti.
• Rather he is interested in the deeper freedom of the psyche and the spirit, the inner liberation that he felt was both the means and the ends of education.

Freedom is at the beginning, it is not something to be gained at the end. (Krishnamurti 1953c) (Chapter 6) There is no freedom at the end of compulsion; the outcome of compulsion is compulsion. (Krishnamurti 1953b) If you dominate a child, compel him to fit into a pattern, however idealistic, will he be free at the end of it? If we want to bring about a true revolution in education, there must obviously be freedom at the very beginning, which means that both the parent and the teacher must be concerned with freedom and not with how to help the child to become this or that.

(Krishnamurti 1953b) For Jiddu Krishnamurti, the intentions of education must be the inner transformation and liberation of the human being and, from that, society would be transformed. Education is intended to assist people to become truly religious. These intentions must not be just pleasant sounding ideals to which one pays lip service, and they are not to be arrived at by their opposites.

And the religious intentions are not for some eventual goal, but for life in educational centres from moment to moment.
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What is the purpose of life J Krishnamurti?

Series II – Chapter 28 – ‘The Purpose Of Life’ THE ROAD IN front of the house went down to the sea, weaving its way past many small shops, great flats, garages, temples, and a dusty, neglected garden. When it reached the sea, the road became a big thoroughfare, with taxis, rattling buses, and all the noise of a modem city.

Leading off this thoroughfare there was a peaceful, sheltered avenue overhung with huge rain-trees, but in the morning and evening it was busy with cars on their way to a smart club, with its golf course and lovely gardens. As I walked along this avenue there were various types of beggars lying on the pavement; they were not noisy, and did not even stretch out their hands to the passer-by.

A girl about ten years old was lying with her head on a tin can, resting with wide open eyes; she was dirty, with matted hair, but she smiled as I smiled at her. Further along, a little girl, hardly three, came forward with outstretched hand and an enchanting smile.

The mother was watching from behind a nearby tree. I took the outstretched hand and we walked together for a few paces, returning her to her mother. As I had no coin, I returned with one the next day, but the little girl would not take it, she wanted to play; so we played, and the coin was given to the mother.

Whenever I walked along that avenue the little girl was always there, with a shy smile and bright eyes. Opposite the entrance to the fashionable club a beggar was seated on the ground; he was covered with a filthy gunnysack, and his matted hair was full of dust.

• Some days, as I went by, he would be lying down, his head in the dust, his naked body covered with the gunnysack; on other days he would be sitting up, perfectly still, looking without seeing, with the massive rain-tree over him.
• One evening there was gaiety at the club; it was all lit up, and sparkling cars full of laughing people were driving in, tooting their horns.

From the clubhouse came light music loud and air-filling. Many policemen were at the entrance, where a large crowd had gathered to watch the smartly-dressed and well fed people pass by in their cars. The beggar had turned his back on all this. One man was offering him something to eat, and another a cigarette but he silently refused both without making a movement.

He was slowly dying, day by day, and the people passed by. Those rain-trees were massive against the darkening sky, and of fantastic shape. They had very small leaves, but their branches seemed huge, and they had a strange majesty and aloofness in that overcrowded city of noise and pain. But the sea was there, everlastingly in motion, restless and infinite.

There were white sails, mere specks in that infinitude, and on the dancing waters the moon made a path of silver. The rich beauty of the earth, the distant stars, and deathless humanity. Immeasurable vastness seemed to cover all things. He was a youngish man, and had come from the other side of the country, a tiresome journey.

• He had taken a vow not to marry till he had found the meaning and purpose of life.
• Determined and aggressive, he worked in some office from which he had taken leave for a certain period to try to find the answer to his search.
• He had a busy and argumentative mind, and was so taken up with his own and other people’s answers that he would hardly listen.

His words could not come fast enough, and he quoted endlessly what the philosophers and teachers had said concerning the purpose of life. He was tormented and deeply anxious. “Without knowing the purpose of life, my very existence has no meaning, and all my action is destructive.

• I earn a livelihood just to carry on; I suffer, and death awaits me.
• This is the way of life but what is the purpose of it all? I do not know.
• I have been to the learned, and to the various gurus; some say one thing, some another.
• What do you say?” Are you asking in order to compare what is said here with what has been said elsewhere? “Yes.

Then I can choose, and my choice will depend on what I consider to be true.” Do you think that the understanding of what is true is a matter of personal opinion and dependent on choice? Through choice will you discover what is true? “How else can one find the real if not through discrimination, through choice? I shall listen to you very carefully, and if what you say appeals to me, I shall reject what the others have said and pattern my life after the goal you have set.

I am most earnest in my desire to find out what is the true purpose of life.” Sir, before going any further, is it not important to ask your- self if you are capable of seeking out the true? This is suggested with respect, and not in a derogatory spirit. Is truth a matter of opinion, of pleasure, of gratification? You say that you will accept what appeals to you, which means that you are not interested in truth, but are after that which you find most gratifying.

You are prepared to go through pain, through compulsion, in order to gain that which in the end is pleasurable. You are seeking pleasure, not truth. Truth must be something beyond like and dislike, must it not? Humility must be the beginning of all search.

That is why I have come to you, sir. I am really seeking; I look to the teachers to tell me what is true, and I shall follow them in a humble and contrite spirit.” To follow is to deny humility. You follow because you desire to succeed, to gain an end. An ambitious man however subtle and hidden his ambition, is never humble.

To pursue authority and set it up as a guide is to destroy insight, understanding. The pursuit of an ideal prevents humility, for the ideal is the glorification of the self, the ego. How can he who in different ways gives importance to the ‘me’, ever be humble? Without humility, reality can never be.

1. But my whole concern in coming here is to find out what is the true purpose of life.” If one may be permitted to say so, you are just caught up in an idea, and it is becoming a fixation.
2. This is something of which one has to be constantly watchful.
3. Wanting to know the true purpose of life, you have read many philosophers and sought out many teachers.

Some say this, some say that, and you want to know the truth. Now, do you want to know the truth of what they say, or the truth of your own inquiry? “When you ask a straight question like that, I feel rather hesitant in my reply. There are people who have studied and experienced more than I ever can, and it would be absurd conceit on my part to discard what they say, which may help me to uncover the significance of life.

But each one speaks according to his own experience and understanding, and they sometimes contradict each other. The Marxists say one thing, and the religious people say something quite different. Please help me to find the truth in all this.” To see the false as the false, and the truth in the false, and the true as the true, is not easy.

To perceive clearly, there must be freedom from desire, which twists and conditions the mind. You are so eager to find the true significance of life that your very eagerness becomes a hindrance to the understanding of your own inquiry. You want to know the truth of what you have read and of what your teachers have said, do you not? “Yes, most definitely.” Then you must be able to find out for yourself what is true in all these statements.

Your mind must be capable of direct perception; if it is not, it will be lost in the jungle of ideas, opinions and beliefs. If your mind has not the capacity to see what is true, you will be like a driven leaf. So what is important is not the conclusions and assertions of others, whoever they be, but for you to have insight into what is true.

Is this not most essential? “I think it is, but how am I going to have this gift?” Understanding is not a gift reserved for the few, but it comes to those who are earnest in their self-knowledge. Comparison does not bring about understanding; comparison is another form of distraction, as judgment is evasion.

1. For the truth to be, the mind must be without comparison, without evaluation.
2. When the mind is comparing, evaluating, it is not quiet, it is occupied.
3. An occupied mind is incapable of clear and simple perception.
4. Does it mean, then, that I must strip myself of all the values that I have built up, the knowledge that I have gathered?” Must not the mind be free to discover? Does knowledge, information – the conclusions and experiences of oneself and others, this vast accumulated burden of memory – bring freedom? Is there freedom as long as there is the censor who is judging, condemning, comparing? The mind is never quiet if it is always acquiring and calculating; and must not the mind be still for truth to be? “I see that, but aren’t you asking too much of a simple and ignorant mind like mine?” Are you simple and ignorant? If you really were, it would be a great delight to begin with true inquiry; but unfortunately you are not.

Wisdom and truth come to a man who truly says, “I am ignorant I do not know”. The simple, the innocent, not those who are burdened with knowledge, will see the light, for they are humble. “I want only one thing, to know the true purpose of life, and you shower me with things that are beyond me.

• Can you not please tell me in simple words what is the true significance of life?” Sir, you must begin very near to go far.
• You want the immense without seeing what is close by.
• You want to know the significance of life.
• Life has no beginning and no end; it is both death and life; it is the green leaf, and the withered leaf that is driven by the wind; it is love and its immeasurable beauty, the sorrow of solitude and the bliss of aloneness.

It cannot be measured, nor can the mind discover it. : Series II – Chapter 28 – ‘The Purpose Of Life’
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What are Krishnamurti’s views on education and world peace?

We try to do free to our mind from the two different thoughts, which is always runs in ourselves for to understand the truth and reality of life. Education wants to create a duel attitude free mind. Then we can go on at the peace in world, without any confusion. And also we live with love and peace till life more.
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What is education by J Krishnamurti summary?

Function of Education on Krishnamurti In The Function of Education Jiddu Krishnamurti argues that the purpose of education is to prepare people for life. That is done by making students feel free, so that they can think freely, and won’t conform to society.

1. Society is corrupt, violent, and oppressive.
2. If students don’t think freely they will also be corrupt, violent, and oppressive.
3. They must think freely so that they will rebel against everything that is wrong with society, so that they can change society.
4. That is completely true, but Krishnamurti doesn’t account for how students will learn to rebel, if their education is not oppressive.

Jiddu Krishnamurti argues that the purpose of education should not just be to prepare people show more content Society’s problems can only be solved if people don’t think in terms of the formulas they’ve been given by society and are expected to conform to, but are in revolt against society, against the ambitious acquisitiveness it is based on, and think as complete human beings.

When people are educated to do what they love to do, they can solve societies problems because they will be doing what they love, not doing what will give them more profit, and they will not be competing with anyone else, and contributing to the problem. There is no way the education can completely prepare everyone for their lives, because they will come across obstacles they weren’t expecting.

However, if people receive a proper education, that encourages them to think freely, they will be able to deal with those obstacles, because they will be able to think of ways to deal with them. By not having to rely on formulas, they will be able to educate themselves on situations that they weren’t expecting they would have to deal with.

There are many careers that require a great deal of knowledge about one particular subject, careers in medicine for example. For that reason people who are interested in such careers should focus on getting educated in the relevant field. It is also impossible for everyone to learn everything, and people will be more interested in some subjects than others.

However, there are things everyone needs to know about in
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What is the purpose of life?

The Takeaway? – What is the purpose of life? An answer (as opposed to The Answer) to The Ultimate Question is that we exist to continue to exist. We evolved to evolve. This is fundamental to every living organism. Inherent to our existence is that we learn, adapt, and grow.

Health, happiness, and longevity are the payoffs for this. Since our biological evolution is the foundation of our existence, a purpose of our lives is to continue to “evolve” during our lifetime by learning and growing. Each day, our purpose is to strive to be a little bit better than the day before and to continue this evolutionary process throughout our lifetime.

This purpose in life might sound like a simple, anti-climatic answer to The Ultimate Question, but there’s more to this answer than at first glance. Our purpose in life to learn and grow throughout our lifetime also holds the key to how we should live our lives.
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What is the main thought of peace education?

Peace education — Peace Insight Peace education promotes the knowledge, skills and attitudes to help people prevent conflict occurring, resolve conflicts peacefully, or create conditions for peace. Peace education activities promote the knowledge, skills and attitudes that will help people either to prevent the occurrence of conflict, resolve conflicts peacefully, or create social conditions conducive to peace.

• Core values of nonviolence and social justice are central to peace education.
• Nonviolence is manifested through values such as respect for human rights, freedom and trust.
• Social justice is realised by principles of equality, responsibility, and solidarity.
• In order to achieve these ideals, peace education programmes across the world address a wide range of themes.

These include nonviolence, conflict resolution techniques, democracy, disarmament, gender equality, human rights, environmental responsibility, history, communication skills, coexistence, and international understanding and tolerance of diversity. Peace education can be delivered to people of all ages, in both formal and informal settings.

Programmes exist at local, national, and international levels, and in times of peace, conflict, and post-conflict. To create public dialogue different factions of society are often brought together in peace education programmes – these typically include civil society groups, schools, tribal leaders and the media.

Yet due to the many areas covered by peace education, initiatives are primarily determined by culture and context, as well as by the projects’ scopes and objectives. Peace education and peacebuilding are therefore intrinsically linked. The UN’s actions for peacebuilding include education as one of its principle components.
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What is the best way to educate a child as per Krishnamurti?

Chapter 2 – ‘The Right Kind of Education’ THE ignorant man is not the unlearned, but he who does not know himself, and the learned man is stupid when he relies on books, on knowledge and on authority to give him understanding. Understanding comes only through self-knowledge, which is awareness of one’s total psychological process.

1. Thus education, in the true sense, is the understanding of oneself, for it is within each one of us that the whole of existence is gathered.
2. What we now call education is a matter of accumulating information and knowledge from books, which anyone can do who can read.
3. Such education offers a subtle form of escape from ourselves and, like all escapes, it inevitably creates increasing misery.

Conflict and confusion result from our own wrong relationship with people, things and ideas, and until we understand that relationship and alter it, mere learning, the gathering of facts and the acquiring of various skills, can only lead us to engulfing chaos and destruction.

As society is now organized, we send our children to school to learn some technique by which they can eventually earn a livelihood. We want to make the child first and foremost a specialist, hoping thus to give him a secure economic position. But does the cultivation of a technique enable us to understand ourselves? While it is obviously necessary to know how to read and write, and to learn engineering or some other profession, will technique give us the capacity to understand life? Surely, technique is secondary; and if technique is the only thing we are striving for, we are obviously denying what is by far the greater part of life.

Life is pain, joy, beauty, ugliness, love, and when we understand it as a whole, at every level, that understanding creates its own technique. But the contrary is not true: technique can never bring about creative understanding. Present-day education is a complete failure because it has overemphasized technique.

In overemphasizing technique we destroy man. To cultivate capacity and efficiency without understanding life, without having a comprehensive perception of the ways of thought and desire, will only make us increasingly ruthless, which is to engender wars and jeopardize our physical security. The exclusive cultivation of technique has produced scientists, mathematicians, bridge builders, space conquerors; but do they understand the total process of life? Can any specialist experience life as a whole? Only when he ceases to be a specialist.

Technological progress does solve certain kinds of problems for some people at one level, but it introduces wider and deeper issues too. To live at one level, disregarding the total process of life, is to invite misery and destruction. The greatest need and most pressing problem for every individual is to have an integrated comprehension of life, which will enable him to meet its ever-increasing complexities.

1. Technical knowledge, however necessary, will in no way resolve our inner, psychological pressures and conflict; and it is because we have acquired technical knowledge without understanding the total process of life that technology has become a means of destroying ourselves.
2. The man who knows how to split the atom but has no love in his heart becomes a monster.

We choose a vocation according to our capacities; but will the following of a vocation lead us out of conflict and confusion? Some form of technical training seems necessary; but when we have become engineers, physicians, accountants – then what? Is the practice of a profession the fulfilment of life? Apparently with most of us it is.

Our various professions may keep us busy for the greater part of our existence; but the very things that we produce and are so entranced with are causing destruction and misery. Our attitudes and values make of things and occupations the instruments of envy, bitterness and hate. Without understanding ourselves, mere occupation leads to frustration, with its inevitable escapes through all kinds of mischievous activities.

Technique without understanding leads to enmity and ruthlessness, which we cover up with pleasant-sounding phrases. Of what value is it to emphasize technique and become efficient entities if the result is mutual destruction? Our technical progress is fantastic, but it has only increased our powers of destroying one another, and there is starvation and misery in every land.

We are not peaceful and happy people. When function is all-important, life becomes dull and boring, a mechanical and sterile routine from which we escape into every kind of distraction. The accumulation of facts and the development of capacity, which we call education, has deprived us of the fullness of integrated life and action.

It is because we do not understand the total process of life that we cling to capacity and efficiency, which thus assume overwhelming importance. But the whole cannot be understood through the part; it can be understood only through action and experience.

• Another factor in the cultivation of technique is that it gives us a sense of security, not only economic, but psychological as well.
• It is reassuring to know that we are capable and efficient.
• To know that we can play the piano or build a house gives us a feeling of vitality, of aggressive independence; but to emphasize capacity because of a desire for psychological security is to deny the fullness of life.

The whole content of life can never be foreseen, it must be experienced anew from moment to moment; but we are afraid of the unknown, and so we establish for ourselves psychological zones of safety in the form of systems, techniques and beliefs. As long as we are seeking inward security, the total process of life cannot be understood.

• The right kind of education, while encouraging the learning of a technique, should accomplish something which is of far greater importance: it should help man to experience the integrated process of life.
• It is this experiencing that will put capacity and technique in their right place.
• If one really has something to say, the very saying of it creates its own style; but learning a style without inward experiencing can only lead to superficiality.

Throughout the world, engineers are frantically designing machines which do not need men to operate them. In a life run almost entirely by machines, what is to become of human beings? We shall have more and more leisure without knowing wisely how to employ it, and we shall seek escape through knowledge, through enfeebling amusements, or through ideals.

I believe volumes have been written about educational ideals, yet we are in greater confusion than ever before. There is no method by which to educate a child to be integrated and free. As long as we are concerned with principles, ideals and methods, we are not helping the individual to be free from his own self-centred activity with all its fears and conflicts.

Ideals and blueprints for a perfect Utopia will never bring about the radical change of heart which is essential if there is to be an end to war and universal destruction. Ideals cannot change our present values: they can be changed only by the right kind of education, which is to foster the understanding of what is.

When we are working together for an ideal, for the future, we shape individuals according to our conception of that future; we are not concerned with human beings at all, but with our idea of what they should be. The what should be becomes far more important to us than what is, namely, the individual with his complexities.

If we begin to understand the individual directly instead of looking at him through the screen of what we think he should be, then we are concerned with what is. Then we no longer want to transform the individual into something else; our only concern is to help him to understand himself, and in this there is no personal motive or gain.

1. If we are fully aware of what is, we shall understand it and so be free of it; but to be aware of what we are, we must stop struggling after something which we are not.
2. Ideals have no place in education for they prevent the comprehension of the present.
3. Surely, we can be aware of what is only when we do not escape into the future.

To look to the future, to strain after an ideal, indicates sluggishness of mind and a desire to avoid the present. Is not the pursuit of a ready-made Utopia a denial of the freedom and integration of the individual? When one follows an ideal, a pattern, when one has a formula for what should be, does one not live a very superficial, automatic life? We need, not idealists or entities with mechanical minds, but integrated human beings who are intelligent and free.

Merely to have a design for a perfect society is to wrangle and shed blood for what should be while ignoring what is. If human beings were mechanical entities, automatic machines, then the future would be predictable and the plans for a perfect Utopia could be drawn up; then we would be able to plan carefully a future society and work towards it.

But human beings are not machines to be established according to a definite pattern. Between now and the future there is an immense gap in which many influences are at work upon each one of us, and in sacrificing the present for the future we are pursuing wrong means to a probable right end.

But the means determine the end; and besides, who are we to decide what man should be? By what right do we seek to mould him according to a particular pattern, learnt from some book or determined by our own ambitions, hopes and fears? The right kind of education is not concerned with any ideology, however much it may promise a future Utopia: it is not based on any system, however carefully thought out; nor is it a means of conditioning the individual in some special manner.

Education in the true sense is helping the individual to be mature and free, to flower greatly in love and goodness. That is what we should be interested in, and not in shaping the child according to some idealistic pattern. Any method which classifies children according to temperament and aptitude merely emphasizes their differences; it breeds antagonism, encourages divisions in society and does not help to develop integrated human beings.

It is obvious that no method or system can provide the right kind of education, and strict adherence to a particular method indicates sluggishness on the part of the educator. As long as education is based on cut-and-dried principles, it can turn out men and women who are efficient, but it cannot produce creative human beings.

Only love can bring about the understanding of another. Where there is love there is instantaneous communion with the other, on the same level and at the same time. It is because we ourselves are so dry, empty and without love that we have allowed governments and systems to take over the education of our children and the direction of our lives; but governments want efficient technicians, not human beings, because human beings become dangerous to governments – and to organized religions as well.

• That is why governments and religious organizations seek to control education.
• Life cannot be made to conform to a system, it cannot be forced into a framework, however nobly conceived; and a mind that has merely been trained in factual knowledge is incapable of meeting life with its variety, its subtlety, its depths and great heights.

When we train our children according to a system of thought or a particular discipline, when we teach them to think within departmental divisions, we prevent them from growing into integrated men and women, and therefore they are incapable of thinking intelligently, which is to meet life as a whole.

The highest function of education is to bring about an integrated individual who is capable of dealing with life as a whole. The idealist, like the specialist, is not concerned with the whole, but only with a part. There can be no integration as long as one is pursuing an ideal pattern of action; and most teachers who are idealists have put away love, they have dry minds and hard hearts.

To study a child, one has to be alert, watchful, self-aware, and this demands far greater intelligence and affection than to encourage him to follow an ideal. Another function of education is to create new values. Merely to implant existing values in the mind of the child, to make him conform to ideals, is to condition him without awakening his intelligence.

• Education is intimately related to the present world crisis, and the educator who sees the causes of this universal chaos should ask himself how to awaken intelligence in the student, thus helping the coming generation not to bring about further conflict and disaster.
• He must give all his thought, all his care and affection to the creation of right environment and to the development of understanding, so that when the child grows into maturity he will be capable of dealing intelligently with the human problems that confront him.

But in order to do this, the educator must understand himself instead of relying on ideologies, systems and beliefs. Let us not think in terms of principles and ideals, but be concerned with things as they are; for it is the consideration of what is that awakens intelligence, and the intelligence of the educator is far more important than his knowledge of a new method of education.

When one follows a method, even if it has been worked out by a thoughtful and intelligent person, the method becomes very important, and the children are important only as they fit into it. One measures and classifies the child, and then proceeds to educate him according to some chart. This process of education may be convenient for the teacher, but neither the practice of a system nor the tyranny of opinion and learning can bring about an integrated human being.

The right kind of education consists in understanding the child as he is without imposing upon him an ideal of what we think he should be. To enclose him in the framework of an ideal is to encourage him to conform, which breeds fear and produces in him a constant conflict between what he is and what he should be; and all inward conflicts have their outward manifestations in society.

1. Ideals are an actual hindrance to our understanding of the child and to the child’s understanding of himself.
2. A parent who really desires to understand his child does not look at him through the screen of an ideal.
3. If he loves the child, he observes him, he studies his tendencies, his moods and peculiarities.

It is only when one feels no love for the child that one imposes upon him an ideal, for then one’s ambitions are trying to fulfil themselves in him, wanting him to become this or that. If one loves, not the ideal, but the child, then there is a possibility of helping him to understand himself as he is.

If a child tells lies, for example, of what value is it to put before him the ideal of truth? One has to find out why he is telling lies. To help the child, one has to take time to study and observe him, which demands patience, love and care; but when one has no love, no understanding, then one forces the child into a pattern of action which we call an ideal.

Ideals are a convenient escape, and the teacher who follows them is incapable of understanding his students and dealing with them intelligently; for him, the future ideal, the what should be, is far more important than the present child. The pursuit of an ideal excludes love, and without love no human problem can be solved.

If the teacher is of the right kind, he will not depend on a method, but will study each individual pupil. In our relationship with children and young people, we are not dealing with mechanical devices that can be quickly repaired, but with living beings who are impressionable, volatile, sensitive, afraid, affectionate; and to deal with them, we have to have great understanding, the strength of patience and love.

When we lack these, we look to quick and easy remedies and hope for marvellous and automatic results. If we are unaware, mechanical in our attitudes and actions, we fight shy of any demand upon us that is disturbing and that cannot be met by an automatic response, and this is one of our major difficulties in education.

The child is the result of both the past and the present and is therefore already conditioned. If we transmit our background to the child, we perpetuate both his and our own conditioning. There is radical transformation only when we understand our own conditioning and are free of it. To discuss what should be the right kind of education while we ourselves are conditioned is utterly futile.

While the children are young, we must of course protect them from physical harm and prevent them from feeling physically insecure. But unfortunately we do not stop there; we want to shape their ways of thinking and feeling, we want to mould them in accordance with our own cravings and intentions.

1. We seek to fulfil ourselves in our children, to perpetuate ourselves through them.
2. We build walls around them, condition them by our beliefs and ideologies, fears and hopes – and then we cry and pray when they are killed or maimed in wars, or otherwise made to suffer by the experiences of life.
3. Such experiences do not bring about freedom; on the contrary, they strengthen the will of the self.

The self is made up of a series of defensive and expansive reactions, and its fulfilment is always in its own projections and gratifying identifications. As long as we translate experience in terms of the self, of the “me” and the “mine,” as long as the “I,” the ego, maintains itself through its reactions, experience cannot be freed from conflict, confusion and pain.

Freedom comes only when one understands the ways of the self, the experiencer. It is only when the self, with its accumulated reactions, is not the experiencer, that experience takes on an entirely different significance and becomes creation. If we would help the child to be free from the ways of the self, which cause so much suffering, then each one of us should set about altering deeply his attitude and relationship to the child.

Parents and educators, by their own thought and conduct, can help the child to be free and to flower in love and goodness. Education as it is at present in no way encourages the understanding of the inherited tendencies and environmental influences which condition the mind and heart and sustain fear, and therefore it does not help us to break through the conditioning and bring about an integrated human being.

Any form of education that concerns itself with a part and not with the whole of man inevitably leads to increasing conflict and suffering. It is only in individual freedom that love and goodness can flower; and the right kind of education alone can offer this freedom. Neither conformity to the present society nor the promise of a future Utopia can ever give to the individual that insight without which he is constantly creating problems.

The right kind of educator, seeing the inward nature of freedom, helps each individual student to observe and understand his own self-projected values and impositions; he helps him to become aware of the conditioning influences about him, and of his own desires, both of which limit his mind and breed fear; he helps him, as he grows to manhood, to observe and understand himself in relation to all things, for it is the craving for self-fulfilment that brings endless conflict and sorrow.

• Surely, it is possible to help the individual to perceive the enduring values of life, without conditioning.
• Some may say that this full development of the individual will lead to chaos; but will it? There is already confusion in the world, and it has arisen because the individual has not been educated to understand himself.

While he has been given some superficial freedom, he has also been taught to conform, to accept the existing values. Against this regimentation, many are revolting; but unfortunately their revolt is a mere self-seeking reaction, which only further darkens our existence.

The right kind of educator, aware of the mind’s tendency to reaction, helps the student to alter present values, not out of reaction against them, but through understanding the total process of life. Full cooperation between man and man is not possible without the integration which right education can help to awaken in the individual.

Why are we so sure that neither we nor the coming generation, through the right kind of education, can bring about a fundamental alteration in human relationship? We have never tried it; and as most of us seem to be fearful of the right kind of education, we are disinclined to try it.

1. Without really inquiring into this whole question, we assert that human nature cannot be changed, we accept things as they are and encourage the child to fit into the present society; we condition him to our present ways of life, and hope for the best.
2. But can such conformity to present values, which lead to war and starvation, be considered education? Let us not deceive ourselves that this conditioning is going to make for intelligence and happiness.

If we remain fearful, devoid of affection, hopelessly apathetic, it means that we are really not interested in encouraging the individual to flower greatly in love and goodness, but prefer that he carry on the miseries with which we have burdened ourselves and of which he also is a part.

To condition the student to accept the present environment is quite obviously stupid. Unless we voluntarily bring about a radical change in education, we are directly responsible for the perpetuation of chaos and misery; and when some monstrous and brutal revolution finally comes, it will only give opportunity to another group of people to exploit and to be ruthless.

Each group in power develops its own means of oppression, whether through psychological persuasion or brute force. For political and industrial reasons, discipline has become an important factor in the present social structure, and it is because of our desire to be psychologically secure that we accept and practise various forms of discipline.

• Discipline guarantees a result, and to us the end is more important than the means; but the means determine the end.
• One of the dangers of discipline is that the system becomes more important than the human beings who are enclosed in it.
• Discipline then becomes a substitute for love, and it is because our hearts are empty that we cling to discipline.

Freedom can never come through discipline, through resistance; freedom is not a goal, an end to be achieved. Freedom is at the beginning, not at the end, it is not to be found in some distant ideal. Freedom does not mean the opportunity for self-gratification or the setting aside of consideration for others.

• The teacher who is sincere will protect the children and help them in every possible way to grow towards the right kind of freedom; but it will be impossible for him to do this if he himself is addicted to an ideology, if he is in any way dogmatic or self-seeking.
• Sensitivity can never be awakened through compulsion, One may compel a child to be outwardly quiet, but one has not come face to face with that which is making him obstinate, impudent, and so on.

Compulsion breeds antagonism and fear. Reward and punishment in any form only make the mind subservient and dull; and if this is what we desire, then education through compulsion is an excellent way to proceed. But such education cannot help us to understand the child, nor can it build a right social environment in which separatism and hatred will cease to exist.

In the love of the child, right education is implied. But most of us do not love our children; we are ambitious for them – which means that we are ambitious for ourselves. Unfortunately, we are so busy with the occupations of the mind that we have little time for the promptings of the heart. After all, discipline implies resistance; and will resistance ever bring love? Discipline can only build walls about us; it is always exclusive, ever making for conflict.

Discipline is not conducive to understanding; for understanding comes with observation, with inquiry in which all prejudice is set aside. Discipline is an easy way to control a child, but it does not help him to understand the problems involved in living.

Some form of compulsion, the discipline of punishment and reward, may be necessary to maintain order and seeming quietness among a large number of students herded together in a classroom; but with the right kind of educator and a small number of students, would any repression, politely called discipline, be required? If the classes are small and the teacher can give his full attention to each child, observing and helping him, then compulsion or domination in any form is obviously unnecessary.

If, in such a group, a student persists in disorderliness or is unreasonably mischievous, the educator must inquire into the cause of his misbehaviour, which may be wrong diet, lack of rest, family wrangles, or some hidden fear. Implicit in right education is the cultivation of freedom and intelligence, which is not possible if there is any form of compulsion, with its fears.

After all, the concern of the educator is to help the student to understand the complexities of his whole being. To require him to suppress one part of his nature for the benefit of some other part is to create in him an endless conflict which results in social antagonisms. It is intelligence that brings order, not discipline.

Conformity and obedience have no place in the right kind of education. Cooperation between teacher and student is impossible if there is no mutual affection, mutual respect. When the showing of respect to elders is required of children, it generally becomes a habit, a mere outward performance, and fear assumes the form of veneration.

Without respect and consideration, no vital relationship is possible, especially when the teacher is merely an instrument of his knowledge. If the teacher demands respect from his pupils and has very little for them, it will obviously cause indifference and disrespect on their part. Without respect for human life, knowledge only leads to destruction and misery.

The cultivation of respect for others is an essential part of right education, but if the educator himself has not this quality, he cannot help his students to an integrated life. Intelligence is discernment of the essential, and to discern the essential there must be freedom from those hindrances which the mind projects in the search for its own security and comfort.

1. Fear is inevitable as long as the mind is seeking security; and when human beings are regimented in any way, keen awareness and intelligence are destroyed.
2. The purpose of education is to cultivate right relationship, not only between individuals, but also between the individual and society; and that is why it is essential that education should, above all, help the individual to understand his own psychological process.

Intelligence lies in understanding oneself and going above and beyond oneself; but there cannot be intelligence as long as there is fear. Fear perverts intelligence and is one of the causes of self-centred action. Discipline may suppress fear but does not eradicate it, and the superficial knowledge which we receive in modern education only further conceals it.

When we are young, fear is instilled into most of us both at home and at school. Neither parents nor teachers have the patience, the time or the wisdom to dispel the instinctive fears of childhood, which, as we grow up, dominate our attitudes and judgment and create a great many problems. The right kind of education must take into consideration this question of fear, because fear warps our whole outlook on life.

To be without fear is the beginning of wisdom, and only the right kind of education can bring about the freedom from fear in which alone there is deep and creative intelligence. Reward or punishment for any action merely strengthens self-centredness. Action for the sake of another, in the name of the country or of God, leads to fear, and fear can- not be the basis for right action.

If we would help a child to be considerate of others, we should not use love as a bribe, but take the time and have the patience to explain the ways of consideration. There is no respect for another when there is a reward for it, for the bribe or the punishment becomes far more significant than the feeling of respect.

If we have no respect for the child but merely offer him a reward or threaten him with punishment, we are encouraging acquisitiveness and fear. Because we ourselves have been brought up to act for the sake of a result, we do not see that there can be action free of the desire to gain.

• The right kind of education will encourage thoughtfulness and consideration for others without enticements or threats of any kind.
• If we no longer seek immediate results, we shall begin to see how important it is that both the educator and the child should be free from the fear of punishment and the hope of reward, and from every other form of compulsion; but compulsion will continue as long, as authority is part of relationship.

To follow authority has many advantages if one thinks in terms of personal motive and gain; but education based on individual advancement and profit can only build a social structure which is competitive, antagonistic and ruthless. This is the kind of society in which we have been brought up, and our animosity and confusion are obvious.

1. We have been taught to conform to the authority of a teacher, of a book, of a party, because it is profitable to do so.
2. The specialists in every department of life, from the priest to the bureaucrat, wield authority and dominate us; but any government or teacher that uses compulsion can never bring about the cooperation in relationship which is essential for the welfare of society.

If we are to have right relationship between human beings, there should be no compulsion nor even persuasion. How can there be affection and genuine co-operation between those who are in power and those who are subject to power? By dispassionately considering this question of authority and its many implications, by seeing that the very desire for power is in itself destructive, there comes a spontaneous understanding of the whole process of authority.

1. The moment we discard authority we are in partnership, and only then is there cooperation and affection.
2. The real problem in education is the educator.
3. Even a small group of student becomes the instrument of his personal importance if he uses authority as a means of his own release, if teaching is for him a self-expansive fulfilment.

But mere intellectual or verbal agreement concerning the crippling effects of authority is stupid and vain. There must be deep insight into the hidden motivations of authority and domination. If we see that intelligence can never be awakened through compulsion, the very awareness of that fact will burn away our fears, and then we shall begin to cultivate a new environment which will be contrary to and far transcend the present social order.

To understand the significance of life with its conflicts and pain, we must think independently of any authority, including the authority of organized religion; but if in our desire to help the child we set before him authoritative examples, we shall only be encouraging fear, imitation and various forms of superstition.

Those who are religiously inclined try to impose upon the child the beliefs, hopes and fears which they in turn have acquired from their parents; and those who are anti-religious are equally keen to influence the child to accept the particular way of thinking which they happen to follow.

We all want our children to accept our form of worship or take to heart our chosen ideology. It is so easy to get entangled in images and formulations, whether invented by ourselves or by others, and therefore it is necessary to be ever watchful and alert. What we call religion is merely organized belief, with its dogmas, rituals, mysteries and superstitions.

Each religion has its own sacred book, its mediator, its priests and its ways of threatening and holding people. Most of us have been conditioned to all this, which is considered religious education; but this conditioning sets man against man, it creates antagonism, not only among the believers, but also against those of other beliefs.

Though all religions assert that they worship God and say that we must love one another, they instil fear through their doctrines of reward and punishment, and through their competitive dogmas they perpetuate suspicion and antagonism. Dogmas, mysteries and rituals are not conducive to a spiritual life.

Religious education in the true sense is to encourage the child to understand his own relationship to people, to things and to nature. There is no existence without relationship; and without self-knowledge, all relationship, with the one and with the many, brings conflict and sorrow.

Of course, to explain this fully to a child is impossible; but if the educator and the parents deeply grasp the full significance of relationship, then by their attitude, conduct and speech they will surely be able to convey to the child, without too many words and explanations, the meaning of a spiritual life.

Our so called religious training discourages questioning and doubt, yet it is only when we inquire into the significance of the values which society and religion have placed about us that we begin to find out what is true. It is the function of the educator to examine deeply his own thoughts and feelings and to put aside those values which have given him security and comfort, for only then can he help his students to be self-aware and to understand their own urges and fears.

The time to grow straight and clear is when one is young; and those of us who are older can, if we have understanding, help the young to free themselves from the hindrances which society has imposed upon them, as well as from those which they themselves are projecting. If the child’s mind and heart are not moulded by religious preconceptions and prejudices, then he will be free to discover through self-knowledge what is above and beyond himself.

True religion is not a set of beliefs and rituals, hopes and fears; and if we can allow the child to grow up without these hindering influences, then perhaps, as he matures, he will begin to inquire into the nature of reality, of God. That is why, in educating a child, deep insight and understanding are necessary.

1. Most people who are religiously inclined, who talk about God and immortality, do not fundamentally believe in individual freedom and integration; yet religion is the cultivation of freedom in the search for truth.
2. There can be no compromise with freedom.
3. Partial freedom for the individual is no freedom at all.

Conditioning, of any kind, whether political or religious, is not freedom and it will never bring peace. Religion is not a form of conditioning. It is a state of tranquillity in which there is reality, God; but that creative state can come into being only when there is self-knowledge and freedom.

1. Freedom brings virtue, and without virtue there can be no tranquillity.
2. The still mind is not a conditioned mind, it is not disciplined or trained to be still.
3. Stillness comes only when the mind understands its own ways, which are the ways of the self.
4. Organized religion is the frozen thought of man, out of which he builds temples and churches; it has become a solace for the fearful, an opiate for those who are in sorrow.

But God or truth is far beyond thought and emotional demands. Parents and teachers who recognize the psychological processes which build up fear and sorrow should be able to help the young to observe and understand their own conflicts and trials. If we who are older can help the children, as they grow up, to think clearly and dispassionately, to love and not to breed animosity, what more is there to do? But if we are constantly at one another’s throats, if we are incapable of bringing about order and peace in the world by deeply changing ourselves, of what value are the sacred books and the myths of the various religions? True religious education is to help the child to be intelligently aware, to discern for himself the temporary and the real, and to have a disinterested approach to life; and would it not have more meaning to begin each day at home or at school with a serious thought, or with a reading that has depth and significance, rather than mumble some oft-repeated words or phrases? Past generations, with their ambitions, traditions and ideals, have brought misery and destruction to the world; perhaps the coming generations, with the right kind of education, can put an end to this chaos and build a happier social order.

If those who are young have the spirit of inquiry, if they are constantly searching out the truth of all things, political and religious, personal and environmental, then youth will have great significance and there is hope for a better world. Most children are curious, they want to know; but their eager inquiry is dulled by our pontifical assertions, our superior impatience and our casual brushing aside of their curiosity.

We do not encourage their inquiry, for we are rather apprehensive of what may be asked of us; we do not foster their discontent, for we ourselves have ceased to question. Most parents and teachers are afraid of discontent because it is disturbing to all forms of security, and so they encourage the young to overcome it through safe jobs, inheritance, marriage and the consolation of religious dogmas.

Elders, knowing only too well the many ways of blunting the mind and the heart, proceed to make the child as dull as they are by impressing upon him the authorities, traditions and beliefs which they themselves have accepted. Only by encouraging the child to question the book, whatever it be, to inquire into the validity of the existing social values, traditions, forms of government, religious beliefs and so on, can the educator and the parents hope to awaken and sustain his critical alertness and keen insight.

The young, if they are at all alive, are full of hope and discontent; they must be, otherwise they are already old and dead. And the old are those who were once discontented, but who have successfully smothered that flame and have found security and comfort in various ways.

They crave permanency for themselves and their families, they ardently desire certainty in ideas, in relationships, in possessions; so the moment they feel discontented, they become absorbed in their responsibilities, in their jobs, or in anything else, in order to escape from that disturbing feeling of discontent.

While we are young is the time to be discontented, not only with ourselves, but also with the things about us. We should learn to think clearly and without bias, so as not to be inwardly dependent and fearful. Independence is not for that coloured section of the map which we call our country, but for ourselves as individuals; and though outwardly we are dependent on one another, this mutual dependence does not become cruel or oppressive if inwardly we are free of the craving for power, position and authority.

• We must understand discontent, of which most of us are afraid.
• Discontent may bring what appears to be disorder; but if it leads, as it should, to self-knowledge and self-abnegation, then it will create a new social order and enduring peace.
• With self-abnegation comes immeasurable joy.
• Discontent is the means to freedom; but in order to inquire without bias, there must be none of the emotional dissipation which often takes the form of political gatherings, the shouting of slogans, the search for a guru or spiritual teacher, and religious orgies of different kinds.

This dissipation dulls the mind and heart, making them incapable of insight and therefore easily moulded by circumstances and fear. It is the burning desire to inquire, and not the easy imitation of the multitude, that will bring about a new understanding of the ways of life.

The young are so easily persuaded by the priest or the politician, by the rich or the poor, to think in a particular way; but the right kind of education should help them to be watchful of these influences so that they do not repeat slogans like parrots or fall into any cunning trap of greed, whether their own or that of another.

They must not allow authority to stifle their minds and hearts. To follow another, however great, or to give one’s adherence to a gratifying ideology, will not bring about a peaceful world. When we leave school or college, many of us put away books and seem to feel that we are done with learning; and there are those who are stimulated to think further afield, who keep on reading and absorbing what others have said, and become addicted to knowledge.

As long as there is the worship of knowledge or technique as a means to success and dominance, there must be ruthless competition, antagonism and the ceaseless struggle for bread. As long as success is our goal we cannot be rid of fear, for the desire to succeed inevitably breeds the fear of failure.

That is why the young should not be taught to worship success. Most people seek success in one form or another, whether on the tennis court, in the business world, or in politics. We all want to be on top, and this desire creates constant conflict within ourselves and with our neighbours; it leads to competition, envy, animosity and finally to war.

1. Like the older generation, the young also seek success and security; though at first they may be discontented, they soon become respectable and are afraid to say no to society.
2. The walls of their own desires begin to enclose them, and they fall in line and assume the reins of authority.
3. Their discontent, which is the very flame of inquiry, of search, of understanding, grows dull and dies away, and in its place there comes the desire for a better job, a rich marriage, a successful career, all of which is the craving for more security.

There is no essential difference between the old and the young, for both are slaves to their own desires and gratifications. Maturity is not a matter of age, it comes with understanding. The ardent spirit of inquiry is perhaps easier for the young, because those who are older have been battered about by life, conflicts have worn them out and death in different forms awaits them.

This does not mean that they are incapable of purposive inquiry, but only that it is more difficult for them. Many adults are immature and rather childish, and this is a contributing cause of the confusion and misery in the world. It is the older people who are responsible for the prevailing economic and moral crisis; and one of our unfortunate weaknesses is that we want someone else to act for us and change the course of our lives.

We wait for others to revolt and build anew, and we remain inactive until we are assured of the outcome. It is security and success that most of us are after; and a mind that is seeking security, that craves success, is not intelligent, and is therefore incapable of integrated action.

1. There can be integrated action only if one is aware of one’s own conditioning, of one’s racial, national, political and religious prejudices; that is, only if one realizes that the ways of the self are ever separative.
2. Life is a well of deep waters.
3. One can come to it with small buckets and draw only a little water, or one can come with large vessels, drawing plentiful waters that will nourish and sustain.

While one is young is the time to investigate, to experiment with everything. The school should help its young people to discover their vocations and responsibilities, and not merely cram their minds with facts and technical knowledge; it should be the soil in which they can grow without fear, happily and integrally.

To educate a child is to help him to understand freedom and integration. To have freedom there must be order, which virtue alone can give; and integration can take place only when there is great simplicity. From innumerable complexities we must grow to simplicity; we must become simple in our inward life and in our outward needs.

Education is at present concerned with outward efficiency, and it utterly disregards, or deliberately perverts, the inward nature of man; it develops only one part of him and leaves the rest to drag along as best it can. Our inner confusion, antagonism and fear ever overcome the outer structure of society, however nobly conceived and cunningly built.

• When there is not the right kind of education we destroy one another, and physical security for every individual is denied.
• To educate the student rightly is to help him to understand the total process of himself; for it is only when there is integration of the mind and heart in everyday action that there can be intelligence and inward transformation.

While offering information and technical training, education should above all encourage an integrated outlook on life; it should help the student to recognize and break down in himself all social distinctions and prejudices, and discourage the acquisitive pursuit of power and domination.

1. It should encourage the right kind of self-observation and the experiencing of life as a whole, which is not to give significance to the part, to the “me” and the “mine,” but to help the mind to go above and beyond itself to discover the real.
2. Freedom comes into being only through self-knowledge in one’s daily occupations, that is, in one’s relationship with people, with things, with ideas and with nature.

If the educator is helping the student to be integrated, there can be no fanatical or unreasonable emphasis on any particular phase of life. It is the understanding of the total process of existence that brings integration. When there is self-knowledge, the power of creating illusions ceases, and only then is it possible for reality or God, to be.

Human beings must be integrated if they are to come out of any crisis, and especially the present world crisis, without being broken; therefore, to parents and teachers who are really interested in education, the main problem is how to develop an integrated individual. To do this, the educator himself must obviously be integrated; so the right kind of education is of the highest importance, not only for the young, but also for the older generation if they are willing to learn and are not too set in their ways.

What we are in ourselves is much more important than the additional question of what to teach the child, and if we love our children we will see to it that they have the right kind of educators. Teaching should not become a specialist’s profession. When it does, as is so often the case, love fades away; and love is essential to the process of integration.

1. To be integrated there must be freedom from fear.
2. Fearlessness brings independence without ruthlessness, without contempt for another, and this is the most essential factor in life.
3. Without love we cannot work out our many conflicting increases confusion and leads to self-destruction.
4. The integrated human being will come to technique through experiencing, for the creative impulse makes its own technique – and that is the greatest art.

When a child has the creative impulse to paint, he paints, he does not bother about technique. Likewise people who are experiencing, and therefore teaching, are the only real teachers, and they too will create their own technique. This sounds very simple, but it is really a deep revolution.

• If we think about it we can see the extraordinary effect it will have on society.
• At present most of us are washed out at the age of forty-five or fifty by slavery to routine; through compliance, through fear and acceptance, we are finished, though we struggle on in a society that has very little meaning except for those who dominate it and are secure.

If the teacher sees this and is himself really experiencing, then whatever his temperament and capacities may be, his teaching will not be a matter of routine but will become an instrument of help. To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires.

• If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world.
• Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination.

Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to “serve” with the unconscious longing to dominate is difficult to understand.

1. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love.
2. When there is love there is consideration, not only for the children but for every human being.

Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child.

1. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsibility to bring about a new approach to education.
2. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word “love” without substance, then the whole complex problem of human misery will remain.

The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering.

1. The bringing up of a child requires intelligent observation and care.
2. Experts and their knowledge can never replace the parents’ love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child.
3. So few of us are concerned with love, but we are vastly taken up with the appearance of love.

The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators.

1. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves.
2. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships.

This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

If those of us who love our children and see the urgency of this problem will set our minds and hearts to it, then, however few we may be, through right education and an intelligent home environment, we can help to bring about integrated human beings; but if, like so many others, we fill our hearts with the cunning things of the mind, then we shall continue to see our children destroyed in wars, in famines, and by their own psychological conflicts.

Right education comes with the transformation of ourselves. We must re-educate ourselves not to kill one another for any cause, however righteous, for any ideology, however promising it may appear to be for the future happiness of the world. We must learn to be compassionate, to be content with little, and to seek the Supreme, for only then can there be the true salvation of mankind.
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What is knowledge according to Krishnamurti?

Knowledge isn’t Wisdom By J Krishnamurti Thought is the response of memory that has been stored through knowledge; knowledge is gathered through experience. That is, experience, knowledge, memory stored in the brain, then thought, then action. This is our pattern of living, and the whole process is based on this movement.

• Man has done this for the last million years.
• He has been caught in the cycle, which is the movement of thought.
• And within this area, he has choice.
• He can go from one corner to the other and say, “This is my choice, this is my movement of freedom” — but it is always within the limited field of the known.

And knowledge is always accompanied by ignorance because there is no complete knowledge about anything. In our search for knowledge, in our acquisitive desires, we are losing love, we are blunting the feeling for beauty, the sensitivity to cruelty; we are becoming more and more specialised and less and less integrated.

Wisdom cannot be replaced by knowledge. Knowledge is necessary, science has its place; but if the mind and heart are suffocated by knowledge, and if the cause of suffering is explained away, life becomes vain and meaningless. Information, the knowledge of facts, though ever increasing, is by its very nature limited.

Wisdom is infinite, it includes knowledge and the way of action; but we take hold of a branch and think it is the whole tree. Through the knowledge of the part, we can never realise the joy of the whole. Intellect can never lead to the whole, for, it is only a segment, a part.
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What is the true function of education?

‘The function of education is to teach one to think intensively and to think critically. Intelligence plus character – that is the goal of true education.’ -Martin Luther King, Jr.
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What is the highest purpose of life?

“Don’t worry about trying to find your life purpose. Instead, start by acting on the small things that excite you each day. These are the threads that will connect you to your path, passion and purpose in life.”- Ruben Chavez Part of happiness is having a Higher Purpose. Something to strive for that is bigger than you. We all want to matter and to make a difference in the world, at work, or in someone else’s life. Our Higher Purpose is how we find deep meaning and fulfillment in our lives by contributing to someone or something that is bigger than ourselves. Based on research by the Center for Disease Control only 21% of adults strongly agree that their life has a clear sense of purpose. In two other studies, 90% of alcoholics and 100% of drug addicts thought their life was meaningless. In several polls over several time periods and countries when asked what was very important, “having a purpose or meaning in life” was chosen by 80% to 90% of the respondents while money was chosen by around 16%.

1. Having purpose and meaning in your life has been connected to happiness, life satisfaction, physical health, and self-esteem.
2. According to recent research by Fredrick-son and Cole, having purpose and meaning actually increases our health at the cellular level providing us with a better immune response profile.

Purpose and meaning are important and better for us emotionally and physically, but for many of us they are also illusive. The 3 Higher Purposes:

To Heal To Deliver a Message To Bring Revolution

These higher purposes do not dictate the type of career or lifestyle that you will have (that is your inner purpose). A criminal can be a healer, a musician can deliver a message and a bank manager can bring revolution. There are no rules with how your higher purpose can be delivered into the world.

Your higher purpose is what your soul has come here to achieve and your inner purpose dictates how that higher purpose is presented to the world. Those who have come to heal are here to spread compassion, peace, health, nourishment and care for all living things, including the planet. Those who have to deliver a message are here to unlock the wisdom of their heart in order to teach, guide or bring information into the world.

Those who have come to bring revolution are here to change things, uproot things and bring about a new idea or a new way of doing things. All these higher purposes may be interrelated in some way, as we are all here to work together as humans on this planet. It is that nagging feeling that you are not on the right course or that something just isn’t right. You get a sense that your hard work and effort may be directed in the wrong places. Does your work give you energy so you feel excited and pumped or suck your energy so you feel worn down and depleted? Is it possible that you believe that being unhappy today is the sacrifice you need to make to be happy tomorrow? These are all signs that you are going through the motions, but don’t have a good understanding of why.

Without a Higher Purpose, your daily trudge can often feel mundane and pointless. In the Greek story of Sisyphus, King Sisyphus is forced by the gods to roll a boulder up a mountain every day, only to watch it roll back down at the end of the day. No matter how hard he works, the rock never stays at the top of the mountain and his work is pointless.

Our lives often fall into the trap of becoming like Sisyphus. We do the same thing every day with very little progress. The majority of people are naturally self-critical and tend to think about what is wrong with them rather than appreciating what is right with them. We often try to silence those thoughts and bury those feelings with more and more pleasurable experiences, but that voice always comes back and attempts to fill us with self-doubt and sometimes even self-loathing.

1. If we choose to spend our time focused on helping someone else, we have an answer for those doubts.
2. It is a like a proof point for our own internal conversation.
3. When we naturally criticize ourselves we can counter those negative thoughts by internally referencing our good deeds related to our Higher Purpose.

“Focusing your life solely on making a buck shows a certain poverty of ambition. It asks too little of yourself. Because it’s only when you hitch your wagon to something larger than yourself that you realize your true potential.”-Barack Obama
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What does main purpose mean?

Main pur·​pose rule. : a doctrine in contract law: a promise to pay the debt of another need not be in writing to be enforceable if the promisor was motivated by a desire for advantage or benefit. called also leading object rule.
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What is the best purpose in life?

1. Having a Strong Sense of Family – “I will always work to do what is best for my family. Without neglecting myself, I will seek to meet their needs. I will seek to understand their insecurities, and give them the support and unconditional love to make them feel special, important, and irreplaceable.” Around the world, “family” ranks as the top choice when selecting one’s purpose in life.
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What are the five aims of peace education?

The objectives of peace education include: (1) appropriating intellectual and emotional development of the individuals; (2) developing a sense of social responsibility and solidarity; (3) observing the principles of equality and fraternity towards all; (4) enabling the individual to acquire a critical understanding of
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Who is the father of peace education?

Cite this chapter – Galtung, J., Fischer, D. (2013). Johan Galtung, the Father of Peace Studies. In: Johan Galtung. SpringerBriefs on Pioneers in Science and Practice, vol 5. Springer, Berlin, Heidelberg. https://doi.org/10.1007/978-3-642-32481-9_1
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Who said all education is for peace?

‘ Mahatma Gandhi on Violence and Peace Education’, Philosophy East and West, July, 57(3): 290-310. Field, Gregory, P.2006. ‘Gandhi and Dewey: Education for Peace’ In John H.
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What is the best teacher According to J Krishnamurti?

THE TRUE TEACHER – According to Krishnamurti, a true teacher not simply a giver of information, but is the one who shows the way to wisdom and truth. Truth is more important than the teacher himself. The search for truth is religion. Truth is of no country and of any creed.

• It is not to be found in any temple or church or mosque.
• Without the search for the truth, the society will decay.
• To create a new society each one of us has to be a true teacher.
• This means that we have to be both the pupil and the master.
• If a new social order is to be established, we need teachers who do not work merely to earn a salary.

To regard education as a means of livelihood is to exploit the children for one‘s own advantage. A true teacher is not a subservient to politicians, not bound by the ideals and beliefs of a country, and not a power monger or after positions. He is inwardly rich and above the compulsions of society.

• There can be no real hierarchy between the staff and students.
• There are, of course, differences between staff and students in their responsibilities and experience; but in all that is most important in education, the staff and the students are really in the same boat.
• Staff members may know more about academic subjects, or gardening, or administration and therefore have a certain authority in those areas, but these are not the central concerns of education.

In the central concerns of education, which is to do with inner liberation, both the students and the teachers are learners and therefore equal, and this is untouched by functional authority. Authority has its place as knowledge is concerned, but there is no spiritual authority under any circumstances That is, authority destroys freedom, but the authority of a doctor, mathematics teacher and how he teaches, that doesn’t destroy freedom.

• Rishnamurti 1975) In thus helping the student towards freedom, the educator is changing his own values also; he too is beginning to be rid of the “me” and the “mine”, he too is flowering in love and goodness.
• This process of mutual education creates an altogether different relationship between the teacher and the student.

A good teacher must possess a good conduct. Six points of good Conduct which are specially required by a teacher are given by the Master. They are: 1. self – control as to the mind.2. Self – control in action.3. Tolerance.4. Cheerfulness.5. One – pointed ness.6.Confidence.1.

• Self-control as to the Mind It means control of temper, so that we may feel no anger or impatience; of the mind itself, so that the thought may always be calm and unruffled.
• The calm mind means also courage and steadiness; so that we may face the trials and difficulties of the Path without fear.
• This will help us to make light of the troubles which come into everyone’s life, and avoid the incessant worry over little things.

The Master teaches that it does not matter in the least what happens to a man from the outside; sorrows, troubles, sicknesses, losses – all these must be as nothing to him, and must not be allowed to affect the calmness of his mind. They are the result of past actions, and when they come, we must bear them cheerfully, remembering that all evil is transitory, and that our duty is to remain always joyous and serene.

1. Think of what you are doing now, rather than the past or future.‘ Never allow us to feel sad or depressed.
2. Depression is wrong because it infects others and makes their lives harder.
3. Therefore, if ever it comes to us, we must control our thought and we must not let it wander.
4. One must hold back one‘s mind from pride, for pride comes only from ignorance.

The man who does not know thinks that he is great; the wise man knows that only God is great, and that all good work is done by God alone.B. Self-control in Action If your thought is what it should be, you will have little trouble with your action. Yet remember that, to be useful to mankind, thought must result in action.

• There must be no laziness, but constant activity in good work.
• Leave every man to do his own work in his own way; be always ready to offer help if need be, but never interfere in others work.
• For many people the most difficult thing in the world to learn is to mind their own business; but that is exactly what we must do.

Because we try to take up higher work, we must not forget our ordinary duties, for until they are done we are not free for other service.C. Tolerance It is necessary to feel perfect tolerance for all, and a hearty interest in the beliefs of those of another religion, just as much as one‘s own.

But in order to gain this perfect tolerance, one must first be free from bigotry and superstition. We must learn that no ceremonies are necessary. Yet we must not condemn others who still cling to ceremonies. Let them do as they will; only they must not try to force upon us that which we have outgrown.

Make allowance for everything: be kinds towards everything. Now that our eyes are opened, some of our old beliefs, our old ceremonies, may seem to us absurd; perhaps, indeed, they really are so. Yet respect them for the sake of those good souls to whom they are still important.

1. They have their place, they have their use; they are like those double lines which guided us as a child to write straight and evenly, until we learnt to write far better and freely without them.
2. There was a time when we needed them; but now that time is past.
3. A great Teacher once wrote: ‘When I was a child I spoke as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things.’ Yet he who has forgotten his childhood and lost sympathy with the children is not the man who can teach them or help them.

So look kindly, gently, tolerantly upon all; but upon all alike, Buddhist or Hindu, Jain or Jew, Christian or Mohammedan.D. Cheerfulness ‘You must bear your karma cheerfully, whatever it may be, taking it as an honor that suffering comes to you. However hard it is, be thankful that it is no worse.

• Remember that you are of but little use to the Master until your evil karma is worked out, and you are free.
• Yet another point, you must give up all feeling of possession.
• Arma may take from you the things which you like best – even people whom you love most.
• Even then you must be cheerful – ready to part with anything and everything.

Often the Master needs to pour out His strength upon others through His servant; He cannot do that if the servant yields to depression. So cheerfulness must be the rule. ‘ 5. One-pointed action The one thing that we must set before us is to do the Master’s work.

Yet nothing else can come in our way, for all helpful unselfish work is the Master’s work. And we must give all our attention to each piece as we do it, so that it may be our very best. That same Teacher also wrote: ‘Whatsoever ye do, do it heartily and with all might as to the Lord, and not unto men.’ One-pointed action means, that nothing shall ever turn you, even for a moment, from the Path upon which you have entered.

No temptations, no worldly pleasures, no worldly affections even, must ever draw you aside. For you must become one with the Path; it must be so much part of your nature that you follow it without needing to think of it.6. Confidence Unless there is perfect trust there cannot be the perfect flow of love and power.
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Does life have a purpose?

What makes life different from non-life – Since this theme generates confusion and controversy, we must be careful. All life forms share at least one essential purpose: survival. This is even more important than another key purpose for life, reproduction.

Plenty of organisms, after all, are alive but do not reproduce. To be alive is more than passing genes along to the next generation. To be alive is to want to remain alive, This is an essential difference between living creatures and other complex but non-living forms of material organization such as stars or rocks.

These non-living material forms simply exist. They passively undergo the unfolding of the physical processes that shape them. For rocks, this is a give-and-take with erosion; for stars, it is about countering gravitational implosion while there is enough nuclear fuel to fuse in their cores.

• There is no strategy to any of this, and no action can be taken to delay what is inevitable.
• The essential difference between the living and the non-living is the urge for preservation.
• Life is a form of material organization that strives to perpetuate itself.
• Life has autonomous intentionality.
• The question of whether life has a purpose becomes confusing when we consider the stunning diversity of living forms on this planet.

There is no controversy in saying that a single organism wants to remain alive. Even bacteria purposefully move toward where there is more sugar. But things get more complicated when we ask whether all of life shares a collective sense of purpose. They get more confusing still when we learn that the history of life on Earth shows increasing complexity.
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What according to J Krishnamurti does living safely means?

What Do We Mean by Education? • Krishnamurti Foundation Trust The right kind of education is not concerned with any ideology, however much it may promise a future utopia: it is not based on any system, however carefully thought out, nor is it a means of conditioning the individual in some special manner. Education in the true sense is helping the individual to be mature and free, to flower greatly in love and goodness.

That is what we should be interested in, and not in shaping the child according to some idealistic pattern. The highest function of education is to bring about an integrated individual who is capable of dealing with life as a whole. Those who are being educated have rather a difficult time with their parents, their educators and their fellow students: already the tide of struggle, anxiety, fear and competition has swept in.

They have to face a world that is overpopulated, with undernourished people, a world of war, increasing terrorism, inefficient governments, corruption and the threat of poverty. This threat is less evident in affluent and fairly well-organized societies, but it is felt in those parts of the world where there is tremendous poverty, overpopulation and the indifference of inefficient rulers.

1. This is the world the young people have to face, and naturally they are really frightened.
2. They have an idea that they should be free, independent of routine, should not be dominated by their elders; and they shy away from all authority.
3. Freedom to them means to choose what they want to do; but they are confused, uncertain and want to be shown what they should do.

The student is caught between his own desire for freedom to do what he wants and society’s demands for conformity to its own necessities, that people become engineers, scientists, soldiers, or specialists of some kind. This is the world students have to face and become a part of through their education.

• It is a frightening world.
• We all want security physically as well as emotionally, and having this is becoming more and more difficult and painful.
• So we of the older generation, if we at all care for our children, must ask what education is.
• If education, as it is now, is to prepare children to live in perpetual striving, conflict and fear, we must ask what the meaning of it all is.

Is life a movement, a flow of pain and anxiety and the shedding of unshed tears, with occasional flares of joy and happiness? Unfortunately we, the older generation, do not ask these questions, and neither does the educator. So education, as it is now, is a process of facing a dreary, narrow and meaningless existence.

But we want to give a meaning to life. Life appears to have no meaning in itself but we want to give it meaning, so we invent gods, various forms of religion and other entertainments, including nationalism and ways to kill each other, in order to escape from our monotonous life. This is the life of the older generation and will be the life of the young.

We the parents and educators have to face this fact and not escape into theories, seeking further forms of education and structures. If our minds are not clear about what we are facing, we shall inevitably, consciously or unconsciously, slip into the inaction of wondering what to do about it.

1. There are a thousand people who will tell us what to do: the specialists and the cranks.
2. Before we understand the vast complexity of the problem, we want to operate upon it.
3. We are more concerned to act than to see the whole issue.
4. The real issue is the quality of our mind; not its knowledge but the depth of the mind that meets knowledge.

Mind is infinite, is the nature of the universe, which has its own order, has its own immense energy. It is everlastingly free. The brain, as it is now, is the slave of knowledge and so is limited, finite, fragmentary. When the brain frees itself from its conditioning, the brain is infinite. You come to these schools with your own background, traditional or free, with discipline or without discipline, obeying or reluctant and disobeying, in revolt or conforming. Your parents are either negligent or very diligent about you. Some may feel very responsible, others may not.

1. You come with all this trouble, with broken families, uncertain or assertive, wanting your way or shyly acquiescing but inwardly rebelling.
2. In these schools you are free, and all the disturbances of your young lives come into play.
3. You want your own way and no one in the world can have his or her own way.

You have to understand this very seriously; you cannot have your own way. Either you learn to adjust with understanding, with reason, or you are broken by the new environment you have entered. It is very important to understand this. In these schools the educators explain things carefully and you can discuss with them, have a dialogue and see why certain things have to be done.

When one lives in a small community of teachers and students it is necessary that they have a good relationship with each other that is friendly, affectionate and has a certain quality of attentive comprehension. No one, especially nowadays living in a free society, likes rules, but rules become totally unnecessary when you and the grown-up educator understand, not only verbally and intellectually but with your heart, that certain disciplines are necessary.

The word discipline has been ruined by the authoritarians. Each craft has its own discipline, its own skill. The word discipline comes from the word disciple which means to learn: to learn, not to conform, not to rebel, but to learn about your own reactions and your own background and how those limit you, and to go beyond them.

• The essence of learning is constant movement without a fixed point.
• If its point becomes your prejudice, your opinions and conclusions, and you start from this handicap, then you cease to learn.
• Learning is infinite.
• The mind that is constantly learning is beyond all knowledge.
• So you are here to learn as well as to communicate.

Communication is not only the exchange of words, however articulate and clear those words may be; it is much deeper than that. Communication is learning from each other, understanding each other; and this comes to an end when you have taken a definite stand about some trivial or not fully thought-out act.

1. When one is young, there is an urge to conform, not to feel out of things.
2. To learn the nature and implications of conformity brings its own peculiar discipline.
3. Please always bear in mind when we use that word discipline that both the student and the educator are in a relationship of learning, not assertion and acceptance.

When this is clearly understood, rules become unnecessary. When this is not clear, then rules have to be made. You may revolt against rules, against being told what to do or not to do, but when you quickly understand the nature of learning, rules will disappear altogether.

• It is only the obstinate, the self-assertive, who bring about rules – thou shalt and thou shalt not.
• Learning is not born out of curiosity.
• You may be curious about sex.
• That curiosity is based on pleasure, on some kind of excitement, on the attitudes of others.
• The same applies to drinking, drugs, smoking.

Learning is far deeper and more extensive. You learn about the universe not out of pleasure or curiosity, but out of your relationship to the world. We have divided learning into separate categories depending on the demands of society or your own personal inclination.

• We are not talking of learning about something, but the quality of the mind that is willing to learn.
• You can learn how to become a good carpenter or a gardener or an engineer.
• When you have acquired skill in these, you have narrowed down your mind into a tool that can function perhaps skilfully in a certain pattern.

This is what is called learning. This gives a certain security financially, and perhaps that is all one wants, so we create a society which provides what we have asked of it. But when there is this extra quality of learning that is not about something, then you have a mind and, of course, a heart that are timelessly alive.

Discipline is not control or subjugation. Learning implies attention; that is, to be diligent. It is only the negligent mind that is never learning. It is forcing itself to accept when it is shallow, careless, indifferent. A diligent mind is actively watching, observing, never sinking into second-hand values and beliefs.

A mind that is learning is a free mind, and freedom demands the responsibility of learning. The mind that is caught in its own opinions, that is entrenched in some knowledge, may demand freedom, but what it means by freedom is the expression of its own personal attitudes and conclusions – and when this is thwarted it cries for self-fulfilment.

1. Freedom has no sense of fulfilment.
2. It is free.
3. So when you come to these schools, or to any school in fact, there must be this gentle quality of learning, and with it goes a great sense of affection.
4. When you are really, deeply affectionate you are learning.
5. The professor said he had been teaching for many years, ever since he graduated from college, and had a large number of boys under him in one of the governmental institutions.

He turned out students who could pass examinations, which was what the government and parents wanted. Of course, there were exceptional boys who were given special opportunities, granted scholarships and so on, but the vast majority were indifferent, dull, lazy, and somewhat mischievous.

1. There were those who made something of themselves in whatever field they entered, but only very few had the creative flame.
2. During all the years he had taught, the exceptional boys had been very rare; now and then there would be one who perhaps had the quality of genius, but it generally happened that he too was soon smothered by his environment.

As a teacher he had visited many parts of the world to study this question of the exceptional boy, and everywhere it was the same. He was now withdrawing from the teaching profession, for after all these years he was rather saddened by the whole thing.

However well boys were educated, on the whole they turned out to be a stupid lot. Some were clever or assertive and attained high positions, but behind the screen of their prestige and domination they were as petty and anxiety-ridden as the rest. ‘The modern educational system is a failure, as it has produced two devastating wars and appalling misery.

Learning to read and write and acquiring various techniques, which is the cultivation of memory, is obviously not enough, for it has produced unspeakable sorrow. What do you consider to be the end purpose of education?’ Is it not to bring about an integrated individual? If that is the purpose of education then we must be clear as to whether the individual exists for society or whether society exists for the individual.

If society needs and uses the individual for its own purposes, then it is not concerned with the cultivation of an integrated human being; what it wants is an efficient machine, a conforming and respectable citizen, and this requires only a very superficial integration. As long as the individual obeys and is willing to be thoroughly conditioned, society will find him useful and will spend time and money on him.

But if society exists for the individual then it must help in freeing him from its own conditioning influence. It must educate him to be an integrated human being. ‘What do you mean by an integrated human being?’ To answer that question one must approach it negatively, obliquely; one cannot consider its positive aspect.

Positively to state what an integrated human being is only creates a pattern, a mould, an example which we try to imitate; and is not the imitation of a pattern an indication of disintegration? When we try to copy an example, can there be integration? Imitation is a process of disintegration; and is this not what is happening in the world? We are all becoming very good gramophone records: we repeat what so-called religions have taught us or what the latest political, economic or religious leader has said.

We adhere to ideologies and attend political mass-meetings; there is mass-enjoyment of sport, mass-worship, mass-hypnosis. Is this a sign of integration? Conformity is not integration, is it? ‘This leads to the very fundamental question of discipline.

• Are you opposed to discipline?’ What do you mean by discipline? ‘There are many forms of discipline: the discipline in a school, the discipline of citizenship, the party discipline, the social and religious disciplines, and self-imposed discipline.
• Discipline may be according to an inner or an outer authority.’ Fundamentally, discipline implies some kind of conformity.

It is conformity to an ideal, to an authority; it is the cultivation of resistance, which of necessity breeds opposition. Resistance is opposition. Discipline is a process of isolation, whether it is isolation with a particular group or the isolation of individual resistance.

Imitation is a form of resistance. ‘Do you mean that discipline destroys integration? What would happen if you had no discipline in a school?’ Is it not important to understand the essential significance of discipline, and not jump to conclusions or take examples? We are trying to see what are the factors of disintegration, or what hinders integration.

Is not discipline in the sense of conformity, resistance, opposition, conflict, one of the factors of disintegration? Why do we conform? Not only for physical security, but also for psychological comfort, safety. Consciously or unconsciously, the fear of being insecure makes for conformity both outwardly and inwardly.

We must all have some kind of physical security, but it is the fear of being psychologically insecure that makes physical security impossible except for the few. Fear is the basis of all discipline: the fear of not being successful, of being punished, of not gaining, and so on. Discipline is imitation, suppression, resistance, and whether it is conscious or unconscious, it is the result of fear.

Is not fear one of the factors of disintegration? ‘With what would you replace discipline? Without discipline there would be even greater chaos than now. Is not some form of discipline necessary for action?’ Understanding the false as the false, seeing the true in the false, and seeing the true as the true, is the beginning of intelligence.

1. It is not a question of replacement.
2. You cannot replace fear with something else; if you do, fear is still there.
3. You may successfully cover it up or run away from it, but fear remains.
4. It is the elimination of fear, and not the finding of a substitute for it, that is important.
5. Discipline in any form whatsoever can never bring freedom from fear.

Fear has to be observed, studied, understood. Fear is not an abstraction; it comes into being only in relation to something, and it is this relationship that has to be understood. To understand is not to resist or oppose. Is not discipline then, in its wider and deeper sense, a factor of disintegration? Is not fear, with its consequent imitation and suppression, a disintegrating force? ‘But how is one to be free from fear? In a class of many students, unless there is some kind of discipline – or if you prefer, fear – how can there be order?’ By having very few students and the right kind of education.

This of course is not possible as long as the state is interested in mass-produced citizens. The state prefers mass-education; the rulers do not want the encouragement of discontent, for their position would soon be untenable. The state controls education, it steps in and conditions the human entity for its own purposes; and the easiest way to do this is through fear, through discipline, through punishment and reward.

Freedom from fear is another matter; fear has to be understood and not resisted, suppressed, or sublimated. The problem of disintegration is quite complex, like every other human problem. Is not conflict another factor of disintegration? ‘But conflict is essential, otherwise we would stagnate.

• Without striving there would be no progress no advancement, no culture.
• Without effort, conflict, we would still be savages.’ Perhaps we still are.
• Why do we always jump to conclusions or oppose when something new is suggested? We are obviously savages when we kill thousands for some cause or other, for our country; killing another human being is the height of savagery.

But let us get on with what we were talking about. Is not conflict a sign of disintegration? ‘What do you mean by conflict?’ Conflict in every form: between husband and wife, between two groups of people with conflicting ideas, between what is and tradition, between what is and the ideal, the should be, the future.

• Conflict is inner and outer strife.
• At present there is conflict at all the various levels of our existence, the conscious as well as the unconscious.
• Our life is a series of conflicts, a battleground – and for what? Do we understand through strife? Can I understand you if I am in conflict with you? To understand there must be a certain amount of peace.

Creation can take place only in peace, in happiness, not when there is conflict and strife. Our constant struggle is between what is and what should be, between thesis and antithesis. We have accepted this conflict as inevitable, and the inevitable has become the norm, the true – though it may be false.

Can what is be transformed by the conflict with its opposite? I am this, and by struggling to be that, which is the opposite, have I changed this? Is not the opposite, the antithesis, a modified projection of what is ? Has not the opposite always the elements of its own opposite?Through comparison is there understanding of what is ? Is not any conclusion about what is a hindrance to the understanding of what is ? If you would understand something, must you not observe it, study it? Can you study it freely if you are prejudiced in favour of or against it? If you would understand your son must you not study him, neither identifying yourself with nor condemning him? If you are in conflict with your son, there is no understanding of him.

So, is conflict essential to understanding? Is conflict in any field productive of understanding? Is there not a continuous chain of conflict in the effort, the will to be, to become, whether positive or negative? Does not the cause of conflict become the effect, which in its turn becomes the cause? There is no release from conflict until there is an understanding of what is,

1. The what is can never be understood through the screen of idea; it must be approached afresh.
2. As the what is is never static, the mind must not be bound to knowledge, to an ideology, to a belief, to a conclusion.
3. In its very nature conflict is separative, as all opposition is; and is not exclusion, separation, a factor of disintegration? Any form of power, whether individual or of the state, any effort to become more or to become less, is a process of disintegration.

All ideas, beliefs, systems of thought, are separative, exclusive. Effort, conflict, cannot under any circumstances bring understanding, and so it is a degenerating factor in the individual as well as in society. ‘What then is integration? I more or less understand what are the factors of disintegration, but that is only a negation.

Through negation one cannot come to integration. I may know what is wrong, which does not mean that I know what is right.’ When the false is seen as the false, the true is. When one is aware of the factors of degeneration, not merely verbally but deeply, then is there not integration? Is integration static, something to be gained and finished with? Integration cannot be arrived at; arrival is death.

It is not a goal, an end, but a state of being; it is a living thing and how can a living thing be a goal, a purpose? The desire to be integrated is not different from another desire, and all desire is a cause of conflict. When there is no conflict there is integration.

Integration is a state of complete attention. There cannot be complete attention if there is effort, conflict, resistance or concentration. Concentration is a fixation; concentration is a process of separation, exclusion, and complete attention is not possible when there is exclusion. To exclude is to narrow down, and the narrow can never be aware of the complete.

Complete, full attention is not possible when there is condemnation, justification or identification, or when the mind is clouded by conclusions, speculations or theories. When we understand the hindrances, then only is there freedom. Freedom is an abstraction to the man in prison; but passive watchfulness uncovers the hindrances, and with freedom from these, integration comes into being.

Education has no meaning unless it helps you to understand the vast expanse of life with all its subtleties, with its extraordinary beauty, its sorrows and joys. You may earn degrees, you may have a series of letters after your name and land a very good job, but then what? What is the point of it all if in the process your mind becomes dull, weary, stupid? So while you are young must you not seek to find out what life is all about? And is it not the true function of education to cultivate in you the intelligence which will try to find the answer to all these problems? Do you know what intelligence is? It is the capacity to think freely without fear, without a formula, so that you begin to discover for yourself what is real, what is true.

But if you are frightened you will never be intelligent. Any form of ambition, spiritual or mundane, breeds anxiety and fear, therefore ambition does not help to bring about a mind that is clear, simple, direct, and hence intelligent. You know, it is very important while you are young to live in an environment in which there is no fear.

1. Most of us, as we grow older, become frightened; we are afraid of living, afraid of losing a job, afraid of tradition, afraid of what the neighbours or what the wife or husband would say, afraid of death.
2. Most of us have fear in one form or another, and where there is fear there is no intelligence.
3. And is it not possible for all of us, while we are young, to be in an environment where there is no fear but rather an atmosphere of freedom; freedom not just to do what we like but to understand the whole process of living? Life is really very beautiful, it is not this ugly thing that we have made of it, and you can appreciate its richness, its depth, its extraordinary loveliness only when you revolt against everything – against organized religion, against tradition, against the present rotten society – so that you as a human being find out for yourself what is true.

Not to imitate but to discover. That is education. It is very easy to conform to what your society or your parents and teachers tell you. That is a safe and easy way of existing, but that is not living because in it there is fear, decay, death. To live is to find out for yourself what is true, and you can do this only when there is freedom, when there is continuous revolution inwardly, within yourself.

1. But you are not encouraged to do this; no one tells you to question, to find out for yourself what God is, because if you were to rebel you would become a danger to all that is false.
2. Your parents and society want you to live safely, and you also want to live safely.
3. Living safely generally means living in imitation and therefore in fear.

The function of education is to help each one of us to live freely and without fear. And to create an atmosphere in which there is no fear requires a great deal of thinking on your part as well as on the part of the teacher, the educator. Discipline is not control or subjugation.

Learning implies attention; that is, to be diligent. It is only the negligent mind that is never learning. It is forcing itself to accept when it is shallow, careless, indifferent. A diligent mind is actively watching, observing, never sinking into second-hand values and beliefs. A mind that is learning is a free mind, and freedom demands the responsibility of learning.

The mind that is caught in its own opinions, that is entrenched in some knowledge, may demand freedom, but what it means by freedom is the expression of its own personal attitudes and conclusions – and when this is thwarted it cries for self-fulfilment.
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How can I live my life Krishnamurti?

What Will You Do With Your Life? • Krishnamurti Foundation Trust Don’t you want to find out if it is possible to live in this world richly, fully, happily, creatively, without the destructive drive of ambition and competition? Don’t you want to know how to live so that your life will not destroy another or cast a shadow across their path? We think this is a utopian dream which can never be brought about in fact, but I am not talking about utopia; that would be nonsense.

• Can you and I, who are ordinary people, live creatively in this world without the drive of ambition which shows itself in various ways as the desire for power and position? You will find the right answer when you love what you are doing.
• If you are an engineer merely because you must earn a livelihood, or because your father or society expects it of you, that is a form of compulsion; and compulsion in any form creates contradiction and conflict.

Whereas if you really love to be an engineer or a scientist, or if you can plant a tree, paint a picture, or write a poem, not to gain recognition but just because you love to do it, then you will find that you never compete with another. I think this is the real key: to love what you do. They were marching in a long procession, the generals with their decorations, bright uniforms, plumed hats, brass breastplates, swords and spurs; the lady in her carriage all dressed up, surrounded by soldiers, more uniforms coming on behind, top hats.

People stood gaping at them. They would have liked to be in that procession. If you strip these people of their uniforms, their feathers and their grand-sounding names, they will be like the people standing by the roadside, gaping nobodies. It is the same everywhere: the name, the position, the prestige are what matter.

The writer, the artist, the musician, the director, the head of a big company, strip them of their outward show and their small status, and what is left? There are these two things, function and status. Function is exploited to achieve status. Confusion arises when we give status to function, and yet they are always overlapping.

The cook is looked down upon, and the man in uniform is respected. In this procession, we are all caught, disrespect for the one and respect for the other. One wonders if one stripped oneself of the status, the glamour of titles, the furniture, the dead memories, what actually would be left. If one has capacity, that cannot be minimised.

However, if such capacity is used to achieve position, power, status, then the mischief begins. Capacity is exploited for money, position, status. If one has no capacity, one may even then have status through money, family, hereditary or social circumstances.

• All this is vulgarity.
• We are part of it.
• What makes us so vulgar, so common and cheap? This ugliness is directly proportionate to the amount of status.
• Everyone gaping at this endless procession is us.
• The onlooker who gapes creates the status which he admires, so does the queen in the golden carriage.

Both are equally vulgar. Why are we caught in this stream? Why do we take part in this? The audience is as much responsible for the spectacle as the people strutting on the stage. We are the actors and the audience. When we object to the show of status, it is not that we repudiate status but rather that we attach importance to it; we would like to be there on the stage ourselves – ‘or at least my son’ We read all this and perhaps smile ironically or bitterly, reflecting on the vanity of the spectacle, but we watch the procession.

Why can’t we, when we look at it, really laugh and throw it all aside? To throw it all aside, we must throw it all aside within ourselves, not only outside. That is why one leaves the world and become a monk or sannyasi. But there too there is peculiar status, position and illusion. The society makes the sannyasi, and the sannyasi is the reaction to society.

There too is the vulgarity and the parade. Would there be a monk if there were no recognition of the monk? Is this accolade of recognition any different from the recognition of the generals? We are all in this game, and why are we playing it? Is it the utter inward poverty, the total insufficiency in ourselves, which neither book nor priests nor gods nor any audience can ever fill? Neither your friend nor your wife can fill it.

1. Is it that we are afraid of living with the past, with death? How we waste our life! In the procession or out of the procession we are always of it, as long as this aching void remains.
2. This is what makes us vulgar, frightened, and so we become attached and depend.
3. And the whole strife of the procession goes on whether you are in it or admiring from the grandstand.

To leave it all is to be free of this emptiness. If you try to leave it or determine to leave it, you cannot, for it is yourself. You are of it, so you cannot do anything about it. The negation of this vulgarity which is yourself, is freedom from this emptiness.

This negation is the act of complete inaction with regard to emptiness. Is it possible to live in this world without problems and conflict? For most of us life, our daily living, is a series of struggles, conflicts, pain and varieties of anxieties. But is it possible in this crazy world to live a life in which every kind of problem and conflict doesn’t exist? It may sound rather absurd to think about such a thing, to live without a single conflict.

The inquiry into this question requires considerable intelligence, energy and application. So if we could think together, go into this problem of whether there is an art of living in which one can live a daily life without all the turmoil, the pain of change and the anxiety involved in that change.

Is it possible to live such a life? To ask such a question may seem quite incredible because our life from the moment we are born till we die is a series of conflicts and struggles, with ambition trying to fulfil itself, and the pain, sorrow and pleasure of existence. So let’s go into this question of the art of living in daily life.

We have many arts: painting, making a marvellous shoe, the art of engineering, the art of communication – there are many, many arts. But most of us have never asked this question of the art of living. The art of living is the greatest, most important art.

1. In spite of that, we have not inquired deeply in what is the art of living our daily life, which requires such subtlety, sensitivity and a great deal of freedom.
2. Without freedom, you cannot find out what is the art of living.
3. It is not a method or system.
4. It is not asking another how to find the art of living, but it requires considerable intellectual activity and deep abiding honesty.

Very few of us are honest. It is getting worse and worse in the world: we are not honest people. We say one thing and do another, we talk about philosophy, God, all the theories the ancient Indians invented, and we are rather good at all that kind of stuff.

But the word, description and explanation are not the deed or action, and that is why there is a great deal of dishonesty. To inquire into the art of living there must be a fundamental, unshakeable, immutable honesty, an honesty that is not corruptible, which doesn’t adjust itself to environment, demands or various forms of challenges.

It requires great integrity to find out because we are dealing with a very complex problem. It is not easy to live a perfectly orderly life that does not dissipate energy, a life without illusion or tradition. Tradition, however old or modern, is merely carrying on the old pattern, and the old pattern cannot possibly adjust itself to the new.

1. So you are exercising your brain, with your own sense of urgency and demand, to find out if there is a way of living which is totally orderly.
2. So please, if you will, be serious.
3. You may not be serious for the rest of the year, or rest of the week, but at least for once in your life be earnest, be completely honest with yourself.

Then we can together go into the question of the art of living. How are we going to find out? Art is to put everything in its right place, not exaggerating one thing or the other, not giving more importance to one’s instinct or urges in one direction and neglecting the other.

Please, see how important it is to find a way of living in which conflict and problems don’t exist. Conflict and problems waste our energy, and one has to find out why problems exist. We are talking about the problems of human beings. We are first human beings and afterwards scientists, engineers, businessmen and all the rest of it.

First we are human beings, but when you give importance to other things you forget this. The art of living means to lead a daily life with the tremendous precision and accuracy of order. Order does not mean conformity, following and adjusting yourself to a pattern.

It means to become fully conscious, aware of one’s disorder. Inwardly we live in disorder and contradiction. In the endeavour to change ‘what is’ to ‘what should be’, there is an interval in which conflict takes place. And that conflict is the essence of disorder. Where there is division in us psychologically, there must be conflict and therefore disorder.

As long as there is disorder, trying to find order is still disorder. I am confused; my life is in disorder. I am fragmented, broken up inside, and out of that confusion I create a pattern, an ideal, a scheme, and I say I am going to live according to that scheme.

• But the origin of that scheme is born out of my confusion.
• So what I have to understand is why am I confused and disorderly.
• If I can understand that, out of that comprehension and perception, order naturally comes without effort.
• That is, if I can find the causation of my confusion, confusion doesn’t exist, and there is order.

So what is the cause? If I am ill, I go to the doctor. The doctor says I am eating things that upset my organism, so he says not to. So I change: I eat properly. In the same way, if we can find the cause, the effect is changed. And if there is a change in the effect, there is a change in the cause.

So, order is only possible when we understand the nature of disorder. The nature of disorder can be totally wiped out. If I am quarrelling with my wife or husband, I find out why we are quarrelling. We say, ‘Let’s talk about it, see why we quarrel,’ and thereby we begin to communicate with each other and ultimately come to a point where both of us agree.

So similarly, together, to live a completely orderly life – that is the art of living. The art of living also implies that there should be no fear – fear of psychological insecurity, fear of death, of not becoming something, fear of losing or gaining – the whole problem of fear.

Is it possible to be totally free of fear? A mind that is frightened is a dull mind, not capable of observing. We are all frightened inwardly, and the inward activity shapes and controls the outer. We have lived with fear from childhood, but what are its nature and structure? How does fear arise? What is the root cause of it? There are various forms of fear – shall we deal with them one by one, or shall we find out the root of it, the cause of it? What is the root of fear? What brings all this fear about? Fear is most destructive.

If one lives in nervous tension, feeling small, frightened, every kind of neurotic action takes place, being irrational and pretending to be rational. So it is important to find out for yourself the root of it. Are there many roots or one single root? Change from ‘what is’ to ‘what should be’ is one of the causes of fear.

• I may not ever arrive, and I am frightened of that.
• I am also frightened of what is going on now, and of the past.
• But what is fear itself? How does it come about? If you and I can walk together, journey together into the nature of fear, and you capture the truth of the cause of fear, then you are free.

Unless you want to be frightened for the rest of your life, which makes you feel at least you have something to hold on to. What are the past, the present and the future? The past is all that you have accumulated as memory, the remembrance of things gone.

1. The present is the past, modifying itself into the future.
2. So you are the memories – the whole accumulation of the past.
3. You are that, a bundle of memories.
4. If you had no memories, you would not exist.
5. So you are that.
6. The past has been gathered through time: I had an experience a week ago, and that experience has left a memory.

That memory is born from past experience. When I use the word ‘past’, it is already time. So the past is time. The past is knowledge and experience, stored in the brain as memory, and from memory thought arises. So time and memory are the past, and time and thought are the same, not separate.

So, fear is both time and thought. I did something a week ago, which caused fear. I remember that fear and I want to prevent it from happening again. So the past incident caused fear, and it is recorded in the brain as memory. That recording is time. And thought is also time because thought comes into being through memory, knowledge or experience.

So thought and time are together, not separate. And is time-thought the root of fear? Don’t say, ‘How am I to stop time and thought?’ If you ask ‘how’, you demand a system, a method, and you will practise it, which means time, and you are back again in the same old pattern.

But if you understand, grasp, have an insight into the nature of fear and the causation of fear, which is thought and time, if you really grasp that, then hold it, don’t run away from it. Fear arises from something that has happened before. The pain of yesterday is recorded and the memory, which is the recording, says ‘I hope it won’t happen again.’ This whole process is fear.

If you understand the principle of it, the fundamental nature of fear, you can deal with it, but if you are escaping from fear, trying to rationalise it, then for the rest of your life you are frightened. So, the root of fear is time-thought. If you understand that, you see the beauty and subtlety of it.

1. Death is one of the fundamental fears of life.
2. Death is for everybody an absolute certainty.
3. You cannot escape from it.
4. You might live longer by not wasting your energy, by leading a simple, sane, rational life, but however you live, death is inevitable.
5. Would you face that fact? What is the art of living so that one is not afraid of death? Why are we afraid of death? Why is there this torment and suffering of leaving one’s family and all the things one has accumulated? The art of living is not only to find out how to live our daily life but also to find out the significance of death.

What is death? What do we mean by dying? If we can understand that, then life and death can live together, not death at the end of one’s life when the organism ends, but to live with death and life together. Put this question to yourself, whether it is possible to live with death – which is the art of living.

1. To find that out, you must find out what is living, which is an art.
2. If there is right living, perhaps death is also part of it.
3. So, what is living? You have to answer this question for yourself.
4. What is your life? What is your daily life? Your life is a long series of daily lives, which is pain, anxiety, insecurity, uncertainty, illusory devotion to some entity you have invented, a make-believe life, having faith and belief.

You are attached to your house, to your money, to your wife or husband, to your children. You are attached. This is your life, constant struggle, effort, comfort, pain, loneliness, sorrow. And you are afraid to let that go. I am attached to my furniture.

1. I won’t give it away; it is mine.
2. I have lived with it for years, and it is part of me.
3. When I am attached to that furniture, that furniture is me.
4. But death says to you, ‘My friend, you can’t take it with you.’ So can you be totally free of that attachment to that furniture? You may live with that furniture, but you are free of attachment to that.

That is death. So you are living and dying all the time. See the beauty of it! See the freedom that gives you, the energy and capacity. Where you are attached, there is fear, anxiety and uncertainty. Uncertainty and fear cause sorrow. Sorrow is part of life.

• Everyone on earth has suffered, shed tears.
• Man has killed man throughout history in the name of religion, God and nationality.
• Man has suffered immensely.
• And we have never been able to solve the problem of suffering.
• Where there is suffering, there is no love.
• In suffering, there is self-pity, fear of loneliness, separation, division, remorse, guilt – all this is contained in that word.

Not having solved it, we put up with it, shed tears and carry memories. Is there an end to sorrow, or must we carry this burden for ever and ever? To find that out is also the art of living. The art of living is to have no fear or sorrow. So that is one of the problems of life, whether it is possible to live without sorrow.

1. What is sorrow? Why do we suffer? We have not inquired into sorrow and asked whether it can end, not at the end of one’s life, but now, today.
2. What is its cause? Is it self-pity? Is it attachment? What is that attachment? To whom am I attached? To my son? What is my son? I have an image of him, I want him to be something, and I am desperately attached because he will carry on my business, he will be better at getting more money.

Also, I have a certain affection for him. We will not call it love, but a certain kind of affection. I want him to inherit my money, possessions and house, and when he dies, everything goes. That is, my picture of him, my wanting him to be this and that, that has come to an end, and I am shocked.

Death, of course, is the final sorrow. But if you are living with death and life together, there is no change. You are incarnating every day afresh – not you; a new thing is incarnating every day afresh. In that, there is great beauty. That is creation. In that, there is tremendous freedom. Freedom implies love.

The art of living and the art of dying, together, bring about great love. Love has its own intelligence, something outside of the brain. What do you think is the right livelihood? Not what is the most convenient, profitable, enjoyable or gainful, but what is the right livelihood? How will you find out what is right? The word ‘right’ means correct, accurate.

1. It cannot be accurate if you do something for profit or pleasure only.
2. This is a complex thing.
3. Everything that thought has put together is reality.
4. This tent has been put together by thought; it is a reality.
5. The tree has not been put together by thought, but it is a reality.
6. Illusions are reality – the illusions that one has, imagination, all that is reality.

And the action from those illusions is neurotic, which is also reality. So when you ask what right livelihood is, you must understand what reality is. Reality is not truth. What is correct action in this reality? And how will you discover for yourself what is right in this reality? We have to find out what is the accurate, correct, right action or right livelihood in the world of reality.

Reality includes illusion. Belief is an illusion, and the activities of belief are neurotic. Nationalism and all the rest of it is another form of reality, but an illusion. So taking all that as reality, what is the right action there? Who is going to tell you? Nobody. But when you see reality without illusion, the very perception of that reality is intelligence, in which there is no mixture of reality and illusion.

So when there is the observation of reality, the reality of the tree, the reality of the tent, reality which thought has put together, including visions and illusions, when you see all that reality, the very perception of that is intelligence. So intelligence says what you are going to do.

1. Intelligence is to perceive what is and what is not.
2. To perceive ‘what is’ and see the reality of ‘what is’ means you don’t have any psychological involvement or demands, which are all forms of illusion.
3. To see all that is intelligence, and that intelligence will operate wherever you are.
4. Therefore that will tell you what to do.

Then what is truth? What is the link between reality and truth? The link is intelligence. Intelligence sees the totality of reality and therefore does not carry it over to truth. And truth then operates on reality through intelligence. We say that one must make one’s way through life; each one out for himself, whether in the name of business, religion or country.

• You want to become famous, and so does your neighbour, and so does his neighbour: and so it is with everyone.
• Thus we build a society based on ambition, envy and acquisitiveness, in which each is the enemy of another; and you are educated to conform to this disintegrating society, to fit into its vicious frame.

‘But what are we to do?’ one asks. ‘It seems we must conform to society or be destroyed. Is there any way out of it?’ At present, you are so-called educated to fit into this society; your capacities are developed to enable you to make a living within the pattern.

• Your parents, your educators, your governments, are all concerned with your efficiency and financial security.
• They want you to be ‘good citizens’, which means being respectably ambitious, everlastingly acquisitive and indulging in that socially accepted ruthlessness called competition, so that you and they may be secure.

This is what constitutes being a so-called good citizen; but is it good, or something very evil? Love implies that those who are loved be left wholly free to grow in their fullness, to be something greater than mere social machines. Love does not compel, either openly or through the subtle threat of duties and responsibilities.
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What are you doing with your life J Krishnamurti summary?

Who would I recommend the What Are You Doing With Your Life summary to? – The 23-year-old who still lives with their parents and feels totally lost, the 67-year-old deep thinker, and anyone that’s interested in living with more purpose than the monotony of their typical day-to-day life. Last Updated on October 3, 2022 Rate this book! This book has an average rating of 5 based on 4 votes.
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Jack Gloop