education is to create human beings who are integrated." But to Krishnamurti the integrated mind is one that, being fearless and therefore free, has self-knowledge to perceive the essential "what-is." His definition differs from the usual definition by modern educators in that the freeing is of the spiritual self, from the influences and values that give shelter to the personal self—the source of conflicts and sorrows.

When the end of education is integration, the means of discipline, reward and punishment, even ideals, must be steadily refused in favor of love, for “only love can bring about the understanding of another." To find integrated teachers who will patiently work with love is the real problem. The true teacher is inwardly rich, and asks nothing for himself. He will insist on the student's freedom even from the teacher himself, as well as from family and society, thereby creating the only relationship—that of cooperation—in which can take place the individual flowering of love and goodness—which is God. One recalls here that Baba said to a teacher, "Do your work selflessly, and you will be doing it for God . . . Serve your pupils knowing that God is within them as within you."

Practically, Krishnamurti realizes that only small schools can produce integrated individuals. We can use his perspective in this volume, as he reminds us that wisdom includes love and action, and that a revolution can be brought about only by you and me. He concludes that we do not really love our children unless we take time now to start "a right school somewhere around the corner," where teachers teach because they see that self-knowledge alone can bring peace and lasting happiness, and that "creation, truth, God, comes into being only when the 'me ' and 'mine' are transcended."

"What, in this natural world, is the nature and possible virtue of man? On what, without folly and intimate disaster, can he set his heart? And I was constrained to reply; Only on the life of reason, only on Union with the Truth, only on Ideal Sympathy with that irrepressible spirit which comes to light in all living beings, flowering differently in each, and moving in each towards a special perfection.

"This aspiration of reason extends inevitably to sharing the visions and judgments of God; in other words, to transporting ourselves into the presence of the Truth and to living, as Aristotle says, as much as possible in the Eternal."