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KRISHNAMURTI AND PSYCHOTHERAPY:
BEYOND EAST AND WEST
Ron Moffatt
May 1976
Submitted in partial fullfilment of requirements for the
M.Ed. degree at the University of Delaware.
There is a name which stands out in contrast to all that is secret, suspect,
confusing, bookish and enslaving: Krishnamurti. Here is one man of our time
who may be said to be a master of reality. He stands alone. 1
Henry Miller
Krishnamurti is the master of the art of spiritual insight. 2
Aldous Huxley
With unequalled clarity and coherence Krishnamurti tells us that our lives are
merely a reflection of our inner condition. He invites us, in a way that
absolutely no one else does, to follow him in the effort of instantaneous self
observation, and to verify for ourselves that it is the endlessly busy
interpreting mind which generates our life and its disorder. 3
Jacob Needleman
Krishnamurti is a spiritual window cleaner who takes our pictures of the sun off
the glass so that we can see the real thing. 4
Alan Watts
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INTRODUCTION
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PART ONE: TOTAL REVOLUTION
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CHAPTER ONE: POSSIBILITIES FOR CHANGE
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CHAPTER TWO: THE TYRANNY OF THOUGHT
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CHAPTER THREE: THE FALLACY OF PURSUIT
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CHAPTER FOUR: THE AWAKENING OF INTELLIGENCE
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PART TWO: JOURNEY TO THE EAST
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CHAPTER FIVE: THE POLITICS OF REALITY
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CHAPTER SIX: THE EAST WITHIN
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CHAPTER SEVEN: BEYOND EAST AND WEST
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REFERENCES
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INTRODUCTION
The task before me is something akin to my attempting to fill a bottomless hole with an
elaborate and costly sieve. The hole is the totality of consciousness experiencing life directly,
superseding cognition, beyond symbolization; an intuitively experienced consciousness that
presently and ultimately unites all life in a fluid and timeless design of being. The sieve is
ego immersed in the pursuit of explaining and changing; a phenomemally known
consciousness formulated and determined by the epistemological tools of one's collective
and individual heritage; for us in the West, theoretical conceptualization and empirical
validation. The ego attempts to grasp all of consciousness, never realizing its inherent
limitations, never being more than the sum of its own projections. No matter how hard one
struggles, or how long one perseveres, the hole never gets filled. The amount of space
remaining is always the difference between the word and the thing.
Nevertheless, an attempt will be made to formally explore that frontier of consciousness
bordered by words, and in so doing, introduce the thoughts of Krishnamurti for the purpose
of formulating a radically different approach to psychotherapy. Nowhere in the literature
does such an attempt appear, and I strongly suspect none ever will. Those familiar with
Krishnamurti's work will immediately question the efficacy of its application to a therapeutic
model. Even Krishnamurti himself adamantly rejects any systemization of his work and
equally refuses to vest himself with the trappings of authority on any level:
I have nothing to teach you - no new philosophy, no new system, no new
path to reality; there is no path to reality any more than to truth. 5
Despite these obstacles I remain with a deep and abiding need to formally explore the
wisdom of a man who clearly sees life and living as few others do. His clarity of vision
explodes from a center of a unique and exquisite intelligence, creating a message that is as
disturbing in its dissonance as it is liberating in its lucidity. The man offers food for those of
us still hungry for understanding and change.
I was first introduced to the thoughts of Krishnamurti during the summer of 1974 in a small
rural town in central India while recuperating from a bout of dysentery. One morning an old
man dressed in a coat and tie arrived unexpectedly at my door carrying a rose and
requesting the opportunity to speak with me. He introduced himself as Mr. Ogal and stated
he was a retired judge, recently widowed, eager to discuss the meaning of life with a kindred
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soul. At first suspect of his exuberance, I soon became aware of certain radiance, a certain
energy I had never encountered in another person before, and I invited him in. The following
extract from my journal describes part of that first meeting:
after all the graspings and clutchings at self expression
after all the erratic and scattered dissipations of energy
after all the searching and seeking for the end of illusion
after all the bullshit answers never spoken
in a language i could understand in my heart
after all the emptiness of feeling weary and tired and wasted and alone
after all the tender aches and bruises inflicted by a militant ego
after all that
i find myself one hot july morning in a second floor six rupee room filled with flies
in the central hotel in jahnsi india sitting across from a very earnest very gentle
young old man who hands me a rose touches my knee and talks of revolution
i sit there and listen to this unusual man
and i realize something tremendously important is happening
a beginning is forming
a beginning of something beyond thought
how did he know i was ready ? 6
Almost two years have passed since that July morning and I am now just beginning to find
the words to share its impact.
Jiddu Krishnamurti was born in 1895 in a large South Indian family of strict but poor
Brahmins. At the age of twelve he was adopted by Mrs. Annie Besant who had an uncanny
knack for 'discovering' and encouraging talented minds. Krishnamurti was taken to England
where he studied privately in preparation for the role designed to fulfill the prophecy of the
next World Teacher, in line with Krishna, Buddha, and Christ. An order of The Star Of The
East was set up with Krishnamurti as its designated leader. He was groomed for almost
twenty years so as to emerge as the incarnation of the next Messhiah.
When at last he did emerge at the age of thirty-three, he spoke with a voice that
reverberated from the heart of the universe. Only what he said was the shocking part. To
the dismay of those who had educated him and who were now ready to follow him blindly
forever and anywhere, he said precisely what Lord Buddha had said thousands of years ago:
You are free.
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