Did Nature Implant the Definition of Art in Our Mind?

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Did Nature Implant the Definition of Art in Our Mind?

Postby Ghanshyam Savani » Mon Apr 24, 2017 10:58 pm

Wonderful comment-questions on the image- "...autumn-grace..."

Did Nature implant the definition of art in our mind? ...By Ganesh H Shankar


"Did Nature implant the definition of art in our mind ?"

"Is art natural in our mind?"....By RD


I find these questions very poignant so far as creation is concerned. If we have to understand Creation not in its limited definition, but in its totality, the following insights by J Krishnamurti would be at an immense help to grasp the wholeness of the question. Somewhere in the following Discourse we will find the answer of these questions.

What Is Creation?

What is the origin of all existence, from the minutest cell to the most complex brain? Was there a beginning at all, and is there an end to all this? What is creation? To probe into something totally unknown, not preconceived, and not be caught in any sentimental, romantic illusion, there must be a quality of brain that is completely free from all its conditioning, from all its programming, from every kind of influence, and therefore highly sensitive and tremendously active. Is that possible? Is it possible to have a mind, a brain, that is extraordinarily alive, not caught in any form of routine, not mechanical? Do we have a brain in which there is no fear, no self-interest, no self-centered activity? Otherwise it is living in its own shadow all the time, it is living in its own tribal, limited environment, like an animal tied to a stake.

A brain must have space. Space is not only a distance between here and there, space implies being without a center. If you have a center and you move away from the center to the periphery, however far the periphery is, it is still limited. So, space indicates no center and no periphery, no boundary. Have we a brain that doesn’t belong to anything, is not attached to anything—to experience, conclusions, hopes, ideals—so that it is really, completely free? If you are burdened, you can’t walk very far. If the brain is crude, vulgar, self-centered, it cannot have measureless space. And space indicates—one is using the word very, very carefully—emptiness.

We are trying to find out if it is possible to live in this world without any fear, without any conflict, with a tremendous sense of compassion, which demands a great deal of intelligence. You cannot have compassion without intelligence. And that intelligence is not the activity of thought. One cannot be compassionate if one is attached to a particular ideology, to a particular narrow tribalism, or to any religious concept, for those limit. And compassion can only come—be there— when there is the ending of sorrow, which is the ending of self-centered movement.

So space indicates emptiness, nothingness. And because there is not a thing put there by thought, that space has tremendous energy. So the brain must have the quality of complete freedom and space. That is, one must be nothing. We are all something: analysts, psychotherapists, doctors. That is all right, but when we are therapists, biologists, technicians, those very identifications limit the wholeness of the brain. Only when there is freedom and space can we ask what meditation is.

Only when one has laid the foundation of order in life can one ask what true meditation is. There cannot be order if there is fear. There cannot be order if there is any kind of conflict. Our inward house must be in complete order, so there is great stability, with no waffling around. There is great strength in that stability. If the house is not in order, your meditation has very little meaning. You can invent any kind of illusion, any kind of enlightenment, any kind of daily discipline, it will still be limited, illusory, because it is born out of disorder. This is all logical, sane, rational; it is not something the speaker has invented for you to accept. May I use the words undisciplined order? Unless there is order that is not disciplined order, meditation becomes very shallow and meaningless.

What is order? Thought cannot create psychological order because thought itself is disorder, because thought is based on knowledge, which is based on experience. All knowledge is limited, and so thought is also limited, and when thought tries to create order it brings about disorder. Thought has created disorder through the conflict between “what is” and “what should be,” the actual and the theoretical. But there is only the actual and not the theoretical. Thought looks at the actual from a limited point of view, and therefore its action must inevitably create disorder. Do we see this as a truth, as a law, or just as an idea? Suppose I am greedy, envious; that is what is; the opposite is not. But the opposite has been created by human beings, by thought, as a means of understanding “what is” and also as a means of escaping from “what is.” But there is only “what is,” and when you perceive “what is” without its opposite, then that very perception brings order.

Our house must be in order, and this order cannot be brought about by thought. Thought creates its own discipline: do this, don’t do that; follow this, don’t follow that; be traditional, don’t be traditional. Thought is the guide through which one hopes to bring about order, but thought itself is limited, therefore it is bound to create disorder. If I keep on repeating that I am British, or that I am French, or that I am a Hindu, or a Buddhist, that tribalism is very limited, that tribalism causes great havoc in the world. We don’t go to the root of it to end tribalism; we try to create better wars. Order can come into being only when thought, which is necessary in certain areas, has no place in the psychological world. The world itself is in order when thought is absent.

It is necessary to have a brain that is absolutely quiet. The brain has its own rhythm, is endlessly active, chattering from one subject to another, from one thought to another, from one association to another, from one state to another. It is constantly occupied. One is not aware of it generally, but when one is aware without any choice, choicelessly aware of this movement, then that very awareness, that very attention, ends the chattering. Please do it, and you will see how simple it all is.

The brain must be free, have space and psychological silence. You and I are talking to each other. Thought is being employed because we are speaking a language. But to speak out of silence... There must be freedom from the word. Then the brain is utterly quiet, though it has its own rhythm.

Then what is creation, what is the beginning of all this? We are inquiring into the origin of all life, not only our life, but the life of every living thing: the whales in the depths, the dolphins, the little fish, the minute cells, vast nature, the beauty of a tiger. From the most minute cell to the most complex human—with all his inventions, with all his illusions, with his superstitions, with his quarrels, with his wars, with his arrogance, vulgarity, with his tremendous aspirations and his great depressions—what is the origin of all this?
Now, meditation is to come upon this. It is not that you come upon it. In that silence, in that quietness, in that absolute tranquillity, is there a beginning? And if there is a beginning, there must be an ending. That which has a cause must end. Wherever there is a cause, there must be an end. That is a law, that is natural. So is there a causation at all for the creation of man, the creation of all the way of life? Is there a beginning of all this? How are we going to find out?

What is creation? Not of the painter, nor the poet, nor the man who makes something out of marble; those are all things manifested. Is there something that is not manifested? Is there something that, because it is not manifested, has no beginning and no end? That which is manifested has a beginning, has an end. We are manifestations. Not of divine something or other, we are the result of thousands of years of so-called evolution, growth, development, and we also come to an end. That which is manifested can always be destroyed, but that which is not, has no time.

We are asking if there is something beyond all time. It has been the inquiry of philosophers, scientists, and religious people to find that which is beyond the measure of man, which is beyond time. Because if one can discover that, or see that, that is immortality. That is beyond death. Man has sought this, in various ways, in different parts of the world, through different beliefs, because when one discovers, realizes that, then life has no beginning and no end. It is beyond all concepts, beyond all hope. It is something immense.

Now, to come back to earth. You see, we never look at life, our own life, as a tremendous movement with a great depth, a vastness. We have reduced our life to such a shoddy little affair. And life is really the most sacred thing in existence. To kill somebody is the most irreligious horror, or to get angry, to be violent with somebody.
We never see the world as a whole because we are so fragmented, so terribly limited, so petty. We never have the feeling of wholeness, where the things of the sea, the things of the earth, nature, the sky, the universe, are part of us. Not imagined—you can go off into some kind of fancy and imagine that you are the universe, and then you become cuckoo. But break down this small, self-centered interest, have nothing of that, and from there you can move infinitely.

And meditation is this, not sitting cross-legged, or standing on your head, or doing whatever one does, but having the feeling of the complete wholeness and unity of life. And that can come only when there is love and compassion.

One of our difficulties is that we have associated love with pleasure, with sex, and for most of us love also means jealousy, anxiety, possessiveness, attachment. That is what we call love. Is love attachment? Is love pleasure? Is love desire? Is love the opposite of hate? If it is the opposite of hate, then it is not love. All opposites contain their own opposites. When I try to become courageous, that courage is born out of fear. Love cannot have an opposite. Love cannot be where there is jealousy, ambition, aggressiveness.

And where there is the quality of love, from that arises compassion. Where there is that compassion, there is intelligence—but it is not the intelligence of self-interest, or the intelligence of thought, or the intelligence of a great deal of knowledge. Compassion has nothing to do with knowledge.
Only with compassion is there that intelligence that gives humanity security, stability, a vast sense of strength.

J Krishnamurti: This Light in Oneself
Ghanshyam Savani
Posts: 32
Joined: Sun Jul 27, 2014 11:28 am
Location: Navsari Agricultural University, Navsari (Gujarat)

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