He was very concerned with helping humanity, with doing good works, and was active in various social welfare organizations. He said he had literally never taken a long holiday, and that since his graduation from college he had worked constantly for the betterment of man. Of course, he wasn’t taking any money for the work he was doing. His work had always been very important to him, and he was greatly attached to what he did. He had become a first-class social worker, and he loved it. But he had heard something in one of the talks about the various kinds of escape which condition the mind, and he wanted to talk things over. Are you aware that you are conditioned, or are you only aware of conflict, of struggle at various levels of your being?
Surely, we are aware, not of our conditioning, but only of conflict, of pain and pleasure. What do you mean by conflict? Every kind of conflict: the conflict between nations, between various social groups, between individuals, and the conflict within oneself. If there were no conflict, there would be no problems.
Are you suggesting that we should all seek a life of isolation, of contemplation? Contemplation is arduous, it is one of the most difficult things to understand. Isolation, though each one is consciously or unconsciously seeking it in his own way, does not solve our problems; on the contrary, it increases them. We are trying to understand what are the factors of conditioning which bring further conflict. What makes for conditioning?
‘Social or environmental influences: the society in which we were born, the culture in which we have been raised, economic and political pressures, and so on. Society is the outcome of man’s relationship with man. This relationship is one of use, of need, of comfort, of gratification, and it creates influences, values that bind us. We are not aware of our conditioning, and until we are, we can only produce further conflict and confusion.
How is one to be aware of one’s conditioning? It is possible only by understanding another process: attachment. If we can understand why we are attached, then perhaps we can be aware of our conditioning. Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not. So why are we attached? I am attached to my country because through identification with it, I become somebody. I identify myself with my work, and the work becomes important.My family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness. Attachment is escape, and it is escape that strengthens conditioning. If I am attached to you, it is because you have become the means of escape from myself; therefore you are very important to me and I must possess you, hold on to you. You become the conditioning factor, and escape is the conditioning. If we can be aware of our escapes, we can then perceive the factors, the influences that make for conditioning. ‘Am I escaping from myself through social work?’
Are you attached to it, bound to it? Would you feel lost, empty, bored, if you did not do social work? ‘I am sure I would.’ Attachment to your work is your escape.
There are escapes at all the levels of our being. You escape through work, another through drink, another through religious ceremonies, another through knowledge, another through God, and still another is addicted to amusement.
All escapes are the same, there is no superior or inferior escape. God and drink are on the same level as long as they are escapes from what we are. When we are aware of our escapes, only then can we know of our conditioning.
If you did not escape, what would happen? You don’t offer any substitute for work.’ Is not all substitution another form of escape? When one particular form of activity is not satisfactory or brings further conflict, we turn to another. It is these escapes and our attachment to them that make for conditioning. ‘How can one be free from conditioning?’ Only by understanding, being aware of our escapes.
Our attachment to a person, to work, to an ideology, is the conditioning factor; this is the thing we have to understand, and not seek a better or more intelligent escape. All escapes are unintelligent, as they inevitably bring about conflict.
To cultivate detachment is another form of escape, of isolation; it is attachment to an abstraction, to an ideal called detachment which is fictitious, ego-made, and becoming the ideal is an escape from ‘what is’. The very thinking about ‘what is’ is an escape from ‘what is’. Thinking about the problem is escape from the problem; for thinking is the problem, and the only problem.
The mind, unwilling to be what it is, fearful of what it is, seeks these various escapes; and the way of escape is thought. As long as there is thinking, there must be escapes, attachments, which only strengthen conditioning.
Freedom from conditioning comes with the freedom from thinking. When the mind is utterly still, only then is there freedom for the real to be.
- Excerpts from Commentaries on living, vol 2 by J Krishnamurti