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THE PSYCHOLOGICAL
REVOLUTION
BOOKS BY PETER FRITZ WALTER
Creative-C Learning
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Contents
Introduction! 9
Content of Consciousness! 33
Split Consciousness! 39
Bibliography! 105
9
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
10
INTRODUCTION
12
INTRODUCTION
13
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
ing Zen meditation and saw the many parallels it has with
the teaching of the great sages from India.
See Paul Reps, Zen Flesh, Zen Bones (1989), Alan W. Watts, The
Way of Zen (1999), Karlfried Graf Drckheim, Zen and Us (1991). See
also Eckhart Tolle, The Power of Now (2004), Eugen Herrigel, Zen in the
Art of Archery, 1971, Roshi Philip Kapleau, Three Pillars of Zen (1967)
15
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
16
INTRODUCTION
17
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
18
INTRODUCTION
19
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
20
INTRODUCTION
22
Krishnamurti Portrait by Li Qichun
23
24
The Way of Fear
27
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
28
THE WAY OF FEAR
Our environment;
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KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
30
THE WAY OF FEAR
31
Content of Consciousness
See, for example, Alice Miller, For Your Own Good (1983), The
Drama of the Gifted Child (1993), Thou Shalt Not Be Aware (1998) and
Lloyd DeMause, The History of Childhood (1994) and Philippe Aris,
Centuries of Childhood (1962)
34
CONTENT OF CONSCIOUSNESS
36
CONTENT OF CONSCIOUSNESS
37
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
38
Split Consciousness
The result will be that sex is more or less lived via fan-
tasies, dreams, dirty jokes, pornography or wet dreams in-
stead of various open and conscious sexual relations. It is
logical that in this case the whole repressed area of con-
sciousness will remain for the individual a source of un-
easiness, shame, guilt, or at most a marital obligation.
In general, we can say that a strongly repressive and
punitive education with many taboos and physical pun-
ishments which perverts humans into citizens, goes along
with a very limited consciousness. In addition, human be-
ings with such kind of mindset are easily controllable.
Advertising and what is commonly called politics con-
sciously exploit this immaturity of the masses for profit
reasons. On the other hand, these human beings them-
selvesundoubtedly the majority of todays world popu-
lationhardly are aware of their fundamental uneasiness.
For there are so many ways to escape this awareness
building, for example through sport, entertainment, alco-
hol, television or movies that most of us never really listen
to the hints destiny gives us for personal growth and the
development of our unique soul consciousness. It is obvi-
ous that the conscious content of consciousness of condi-
tioned human beings, the part of consciousness thus that is
subject to willful control, or middle self in the terminology
of the native Kahunas, largely differs from one person to
the other, and this depending on our early childhood expe-
riences.
41
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
See, for example, Max Freedom Long, The Secret Science at Work:
The Huna Method as a Way of Life (1953), Growing into Light (1955)
and Erika Nau, Self-Awareness Through Huna (1981)
42
SPLIT CONSCIOUSNESS
43
The Individual and Collec-
tive Unconscious
old magic symbol that has a firm place in the Indian and
Balinese religious traditions. The Minotaur belongs to the
old Greek mythology. Both cultures have had their impact
upon our cultureand thus formed our cultural setup.
The difference in the lives of Hitler, on one hand, and
Picasso, on the other, is again to be seen in how they used
the content of collective thought. Hitler used it for perse-
cuting others, for killing and destruction. Picasso, although
he was attracted to highly aggressive symbols of collective
thought, used them for artistic purposes and thus subli-
mated their content into creative force and beauty.
In other words, Hitler worked for destroying culture
and building chaos whereas Picasso worked for building
culture and warding off chaos.
If we put individual and collective thought content on
one and the same level, we disregard the differences in the
thought content of individuals. It is obviously the way our
consciousness is structured individually that determines
how and for what purpose we use archetypes and symbols
from the collective consciousness.
The basic difference namely is to know if our individ-
ual consciousness functions in a manner to integrate collec-
tive consciousness content, or to disintegrate it. How can it
happen, then, that the thought content of some individuals
is basically integrative and that of others basically disinte-
grative?
Let us first look at two examples that show how differ-
ent people grow up into adulthood.
46
THE INDIVIDUAL AND COLLECTIVE UNCONSCIOUS
EXAMPLE ONE
The child was not wanted and the mothers hostility
went literally under his skin through blood and hormone
exchange; at birth the mother was stiff and unprepared
and giving birth was very painful for her; her vagina was
tight and inflexible so that the child strongly feared to suf-
focate during birth. Already blue in the face, the baby was
eventually recovered.
To bring him to life again, he was beaten and put up-
side down several times. Now the little boy really thought
he was going to be killed since the treatment he got was
rough and violent. The neon light in the clinic pierced his
eyes and almost blinded him. The harsh noises of the me-
tallic instruments and the loud insensitive voices of the
doctors and nurses hurt his very sharp ears to a point to be
deaf for life.
The infant wondered over and over why this new life
was like a punishment from the first moment he was con-
ceived, what he had done to be treated without any re-
spect, why he had chosen a mother that despised him from
the first thought she had had for him? Later the boy saw
that he was not wrong in his first negative opinion since he
was often left alone, going through all the possible fears
and traumas of abandonment and more and more often
was beaten and mistreated by his mother until finally, when
he reached the age of eighteen he was celebrated to be a
member of the adult community.
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KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
He then got a job and said he had made it. His child-
hood he had forgotten and children around him he did not
see. Soon he married and had children himself. He found
them a bother altogether and punished them harshly when
they made the slightest mistake.
He held his mother in high esteem and said she had
taught him manners and without manners one could not
survive. His mother soon died of cancer. Only when she
was dead he realized that he did not miss her at all. He
then began to reflect about his childhood and began to get
glimpses of memory.
However, these memories were so painful that he soon
drowned them in alcohol and the next TV show. Definitely,
he had set his life to be a happy one and did not let those
silly memories disturb his tranquility. That is why he never
woke up to reality, to his reality and led a life of medioc-
rity, imitation and low achievement.
EXAMPLE TWO
A child born to a couple that had vividly desired him
as a companion and friend. His parents had been very con-
scious about the great challenge to give birth to a soul dur-
ing the times of transition we presently live through. And
they were decided to do the very best to give this child his
unique place in the world. From the start, the little boy felt
enveloped by overwhelming and protecting love. He also
felt they were not overly concerned about their own prob-
lems, but about his wellbeing and his unique character first
48
THE INDIVIDUAL AND COLLECTIVE UNCONSCIOUS
49
The Role of Emotions
See Max Freedom Long, The Secret Science at Work (1995), 15.
See also Peter Fritz Walter, Integrate Your Emotions (2014)
52
Emptying Consciousness of
its Content?
54
EMPTYING CONSCIOUSNESS OF ITS CONTENT
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KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
58
EMPTYING CONSCIOUSNESS OF ITS CONTENT
59
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
60
EMPTYING CONSCIOUSNESS OF ITS CONTENT
63
Book Review Annex
Books Reviewed
Education and the Significance of Life (1978)
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
Mary Lutyens
Sanjeevamma had a premonition that this eighth
child was to be remarkable in some way and in-
sisted, in spite of her husband's protests, that it
should be born in the puja room. A Brahmin writer
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KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
Rohit Mehta
When there is total attention to yesterdays psycho-
logical memory, than that memory comes to an end;
the brain cells and the mind then are free. Krishna-
murti here speaks of a total attention to yesterdays
psychological memory in order to end it. If it ends,
then there is no projection of an image on that which
is sought to be perceived. In the ending of the psy-
chological memory of yesterday there comes into
being naturally and effortlessly a state of / attention
in which pure perception of what is becomes possi-
ble. It has to be remembered that in Krishnamurtis
Approach, total attention means non-verbalized ob-
servation; it is perception without naming. He says
that in order to end the psychological memory of
yesterday, one must totally attend to it. Now, yester-
days psychological memory exists neither as an ob-
ject nor as an event. It exists only as an image. It rep-
resents not what is, but what was. It is this image
which causes all the projections of the mind; it is this
which distracts from what is.
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Bibliography
Appleton, Matthew
A Free Range Childhood
Self-Regulation at Summerhill School
Foundation for Educational Renewal, 2000
Aris, Philippe
Centuries of Childhood
New York: Vintage Books, 1962
Brassai
Conversations with Picasso
Chicago: University of Chicago Publications, 1999
DeMause, Lloyd
The History of Childhood
New York, 1974
Foundations of Psychohistory
New York: Creative Roots, 1982
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
Freud, Anna
War and Children
London: 1943
Freud, Sigmund
The Interpretation of Dreams
New York: Avon, Reissue Edition, 1980
and in: The Standard Edition of the Complete Psychological Works of
Sigmund Freud
(24 Volumes) ed. by James Strachey
New York: W. W. Norton & Company, 1976
Collected Works
New York, 1959
Psychological Types
Collected Writings, Vol. 6
Princeton: Princeton University Press, 1971
106
BIBLIOGRAPHY
Krishnamurti, J.
Freedom From The Known
San Francisco: Harper & Row, 1969
Commentaries on Living
First Series
London: Victor Gollancz, 1985
Commentaries on Living
Second Series
London: Victor Gollancz, 1986
Krishnamurti's Journal
London: Victor Gollancz, 1987
Krishnamurti's Notebook
London: Victor Gollancz, 1986
Beyond Violence
London: Victor Gollancz, 1985
107
KRISHNAMURTI AND THE PSYCHOLOGICAL REVOLUTION
Beginnings of Learning
New York: Penguin, 1986
On God
San Francisco: Harper & Row, 1992
On Fear
San Francisco: Harper & Row, 1995
Maharshi, Ramana
The Collected Works of Ramana Maharshi
New York: Sri Ramanasramam, 2002
Miller, Alice
Four Your Own Good
Hidden Cruelty in Child-Rearing and the Roots of Violence
New York: Farrar, Straus & Giroux, 1983
Pictures of a Childhood
New York: Farrar, Straus & Giroux, 1986
108
BIBLIOGRAPHY
Nau, Erika
Self-Awareness Through Huna
Virginia Beach: Donning, 1981
Summerhill
A Radical Approach to Child Rearing
New York: Hart Publishing, Reprint 1984
Originally published 1960
Summerhill School
A New View of Childhood
New York: St. Martin's Press
Reprint 1995
Nichols, Sallie
Jung and Tarot: An Archetypal Journey
New York: Red Wheel/Weiser, 1986
109
Personal Notes