Quote Krishnamurti:
Now, each one tries to immortalize the product of environment; that thing which is the result of the environment we try to make eternal. That is, the various fears, hopes, longings, prejudices, likes, personal views which we glorify as our temperament - these are, after all, the result, the product of environment; and the bundle of these memories, which is the result of environment, the product of the reactions to environment, this bundle becomes that consciousness which we call the "I".
Talks and Answers to Questions by Krishnamurti
Ojai Camp, 1 1934
First Talk in The Oak Grove,
Ojai, California
End Of The Quote.
What does Krishnamurti say here? He says, that 'this bundle becomes that consciousness which we call the "I".'
What is this bundle he speaks of? It is the, 'bundle of these memories.'
What are those memories? They are the, 'the various fears, hopes, longings, prejudices, likes, personal views which we glorify as our temperament.'
How those things come into being as a memory? It is the 'result of the environment.' or 'the product of environment.'
Hence, environment causes bundle of memory related to oneself, and these memories in turn produces the consciousness of 'I'. Here one may feel that Krishnamurti was erroneous. It is not so, because in Krishnamurti, the mental process start with that of Memory.
Krishnamurti says, that after being Aware of a Tree, if it ends there with the Awareness, then no thinking takes place. But if thinking takes places, then it is with the past memory of the tree, which is the 'Thought', which is 'Not Me', and the person who become Aware of this 'Not Me' or the 'Thought' or the 'Observed' is the 'Me' (or I in Response which K calls as for 'Me'. ), which that 'Me' is also is created by these past memory of oneself, that is the 'bundle of memories' of oneself.
We perpetually have the consciousness of 'I' or Ego, whether we think or not, while we are awake, due to mind attributes, which functions always with us, and I don't want to discuss those attributes here, as it is not necessary, because of the fact that we continuously feel the 'I' is enough to prove that those attributes are functioning with us.
Since, these mind attributes which creates continuous consciousness of 'I' in most of us, is missing from the mind of Krishnamurti, creating a Gap, a Division, the consciousness of 'I' starts with the First mind attribute which starts to function in the mind of K, that is memory.
Hence, for Krishnamurti the consciousness of 'I' has to be continuously stimulated by the memory of the past of himself, by becoming aware of something in the environment. Otherwise K is not in a 'selfless' position, but he is in a 'Sleep' like state. When K becomes aware of the environment, it awakes K's memories of himself in relation to the past, and he become conscious of 'I'. But if thoughts arises of the things he becomes aware of, then this 'I' in response becomes Me, the Observer of the 'Thought' and the 'thought' being the 'observed', and not that outside thing being the 'observed'. And the 'observed' is the 'Not Me', which is the 'Thought'.
Therefore normal people have the consciousness of 'I', throughout the wakeful state. Krishnamurti is in an unconscious state of 'I', while awake, and only memory of the past of oneself creates the consciousness of 'I', in K, time and off.
So this unstable mind creates, doubt, insecurity, fear and sufferings in Krishnamurti.
For a normal person, thinking is an activity he does, hence, he perceives this act of thinking as, 'I am thinking'. For Krishnamurti, thinking may take place as a Response from 'Me', which is unavoidable by 'Me' and therefore this thinking is 'Not Me', creating a division within, creating doubt, insecurity, fear and suffering. But a normal person may enjoy 'thinking' and indulge in 'day dreaming', where he would not feel doubt, insecurity, fear and suffering in thinking.
Hence, normal people when seek to end their sufferings, do not seek solutions for doubt, insecurity, fear as the cause of their sufferings. They don't seek solutions to inner fragmentation or division in thinking.
And the spiritual teachers never speak of inner division and doubt, insecurity, fear as the causes of sufferings. Lord Buddha has stated, that Anger, desire, lust and Ignorance (ideas and opinions) as the causes of suffering.
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