http://www.jkrishnamurti.org/rss/rss.php http://www.jkrishnamurti.org The Krishnamurti Online Repository RSS en Thu, 29 Jul 2010 23:00:22 EDT info@jkrishnamurti.org (Paloma Salvador) info@jkrishnamurti.org (Paloma Salvador)http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-andnbsp-.php<p>An introduction to the series by the participants, Dr David Shainberg, Dr David Bohm, and J. Krishnamurti.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-1-part-1-of-4.php<p>Q: How can one be aware of the wholeness of life if one is fragmented? <br /><br /> Thought creates the centre. <br /><br /> When there are two opposing desires there is conflict and then you become conscious. <br /><br /> Can we be aware of the various fragments? <br /><br /> I am a fragment and therefore am creating more fragments more conflict, more confusion, more sorrow. <br /><br /> Is the centre the very cause of fragmentation? <br /><br /> Does the beginning of fragmentation take place when I am seeking security? <br /><br /> Is security in knowledge used wrongly one of the factors of fragmentation? <br /><br /> Can I be free of the desire to be psychologically secure?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-1-part-2-of-4.php<p>Q: How can one be aware of the wholeness of life if one is fragmented? <br /><br /> Thought creates the centre. <br /><br /> When there are two opposing desires there is conflict and then you become conscious. <br /><br /> Can we be aware of the various fragments? <br /><br /> I am a fragment and therefore am creating more fragments more conflict, more confusion, more sorrow. <br /><br /> Is the centre the very cause of fragmentation? <br /><br /> Does the beginning of fragmentation take place when I am seeking security? <br /><br /> Is security in knowledge used wrongly one of the factors of fragmentation? <br /><br /> Can I be free of the desire to be psychologically secure?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-1-part-3-of-4.php<p>Q: How can one be aware of the wholeness of life if one is fragmented? <br /><br /> Thought creates the centre. <br /><br /> When there are two opposing desires there is conflict and then you become conscious. <br /><br /> Can we be aware of the various fragments? <br /><br /> I am a fragment and therefore am creating more fragments more conflict, more confusion, more sorrow. <br /><br /> Is the centre the very cause of fragmentation? <br /><br /> Does the beginning of fragmentation take place when I am seeking security? <br /><br /> Is security in knowledge used wrongly one of the factors of fragmentation? <br /><br /> Can I be free of the desire to be psychologically secure?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-1-part-4-of-4.php<p>Q: How can one be aware of the wholeness of life if one is fragmented? <br /><br /> Thought creates the centre. <br /><br /> When there are two opposing desires there is conflict and then you become conscious. <br /><br /> Can we be aware of the various fragments? <br /><br /> I am a fragment and therefore am creating more fragments more conflict, more confusion, more sorrow. <br /><br /> Is the centre the very cause of fragmentation? <br /><br /> Does the beginning of fragmentation take place when I am seeking security? <br /><br /> Is security in knowledge used wrongly one of the factors of fragmentation? <br /><br /> Can I be free of the desire to be psychologically secure?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-2-part-1-of-4.php Q: Is there really psychological security at all? Is there psychological security a sense of well-founded, deep-rooted existence? My security lies in some image in a picture, a symbol, a conclusion, an ideal. I meet you with the past. Is it that I refuse to see things as they are? If there is no real, basic, deep security is there a tomorrow, psychologically? The brain needs order in order to function. It finds order in mechanical process because it is trained from childhood to do so. When the past meets the present and continues it is one of the factors of time, bondage, fear. But when the past meets the present and I am completely aware of this moment then it stops. Then I meet you as though for the first time.http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-2-part-2-of-4.php Q: Is there really psychological security at all? Is there psychological security a sense of well-founded, deep-rooted existence? My security lies in some image in a picture, a symbol, a conclusion, an ideal. I meet you with the past. Is it that I refuse to see things as they are? If there is no real, basic, deep security is there a tomorrow, psychologically? The brain needs order in order to function. It finds order in mechanical process because it is trained from childhood to do so. When the past meets the present and continues it is one of the factors of time, bondage, fear. But when the past meets the present and I am completely aware of this moment then it stops. Then I meet you as though for the first time.http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-2-part-3-of-4.php Q: Is there really psychological security at all? Is there psychological security a sense of well-founded, deep-rooted existence? My security lies in some image in a picture, a symbol, a conclusion, an ideal. I meet you with the past. Is it that I refuse to see things as they are? If there is no real, basic, deep security is there a tomorrow, psychologically? The brain needs order in order to function. It finds order in mechanical process because it is trained from childhood to do so. When the past meets the present and continues it is one of the factors of time, bondage, fear. But when the past meets the present and I am completely aware of this moment then it stops. Then I meet you as though for the first time.http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-transformation-of-man-2-part-4-of-4.php Q: Is there really psychological security at all? Is there psychological security a sense of well-founded, deep-rooted existence? My security lies in some image in a picture, a symbol, a conclusion, an ideal. I meet you with the past. Is it that I refuse to see things as they are? If there is no real, basic, deep security is there a tomorrow, psychologically? The brain needs order in order to function. It finds order in mechanical process because it is trained from childhood to do so. When the past meets the present and continues it is one of the factors of time, bondage, fear. But when the past meets the present and I am completely aware of this moment then it stops. Then I meet you as though for the first time.http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-1-of-6.phpQ1: Is it possible ever to be free of self-centred activity? Is there a real self apart from the self-created image? Q2: Will the practice of yoga help to bring spiritual awakening? Is it true that yoga can awaken the deeper energy called Kundalini? Q3: Can there be absolute security for man in this life? Q4: Emotions are strong. Our attachments are strong. How does looking reduce the strength and power of these emotions? Q5: Why does the mind so readily accept trivial answers to such deeply felt questions?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-2-of-6.phpQ1: Is it possible ever to be free of self-centred activity? Is there a real self apart from the self-created image?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-3-of-6.phpQ2: Will the practice of yoga help to bring spiritual awakening? Is it true that yoga can awaken the deeper energy called Kundalini?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-4-of-6.phpQ3: Can there be absolute security for man in this life?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-5-of-6.phpEmotions are strong. Our attachments are strong. How does looking reduce the strength and power of these emotions?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1979---part-6-of-6.phpQ5: Why does the mind so readily accept trivial answers to such deeply felt questions?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1982---part-1-of-7.phpHow Does One Enquire Into the Source of All Life? Q: What is the source of all existence, all life, all action?How does a mind enquire into something extraordinary that has the quality of the universal, the cosmic, of supreme order?The world outside is the world inside. How do I enquire into myself except through my reactions, the way I think, the way I act, the way I respond to environment, my relationship to another? Man has done all this, this process of introspection, do I have to go through all this?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1982---part-2-of-7.phpHow Does One Enquire Into the Source of All Life? Q: What is the source of all existence, all life, all action?How does a mind enquire into something extraordinary that has the quality of the universal, the cosmic, of supreme order?The world outside is the world inside. How do I enquire into myself except through my reactions, the way I think, the way I act, the way I respond to environment, my relationship to another? Man has done all this, this process of introspection, do I have to go through all this?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1982---part-3-of-7.phpHow Does One Enquire Into the Source of All Life? Q: What is the source of all existence, all life, all action?How does a mind enquire into something extraordinary that has the quality of the universal, the cosmic, of supreme order?The world outside is the world inside. How do I enquire into myself except through my reactions, the way I think, the way I act, the way I respond to environment, my relationship to another? Man has done all this, this process of introspection, do I have to go through all this?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1982---part-4-of-7.phpHow Does One Enquire Into the Source of All Life? Q: What is the source of all existence, all life, all action?How does a mind enquire into something extraordinary that has the quality of the universal, the cosmic, of supreme order?The world outside is the world inside. How do I enquire into myself except through my reactions, the way I think, the way I act, the way I respond to environment, my relationship to another? Man has done all this, this process of introspection, do I have to go through all this?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/brockwood-park-school--1982---part-5-of-7.phpHow Does One Enquire Into the Source of All Life? Q: What is the source of all existence, all life, all action?How does a mind enquire into something extraordinary that has the quality of the universal, the cosmic, of supreme order?The world outside is the world inside. How do I enquire into myself except through my reactions, the way I think, the way I act, the way I respond to environment, my relationship to another? Man has done all this, this process of introspection, do I have to go through all this?http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/amsterdam--may-3rd--1969-.phpCan a mind be free from its conditioning so that it lives a totally different kind of life? Why do we not have the energy, the drive, the intensity to change? Is there any psychological certainty, security? Why does tradition play such an important part in one’s life?http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/malibu--january-1969-part-1-of-2.php<p>Is all consciousness a movement in conflict? <br /><br />How does the conscious mind uncover the unconscious? … <br /><br />Is the unconscious so important? <br /><br />There must be an explosion.. what is the dynamite? <br /><br /> If there is no wastage of energy what happens?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/malibu--january-1969-part-2-of-2.php<p>How do we gather the energy needed to change?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/paris--april-16th--1969--.php<p>Seeing what the world is – what is the right thing to do among all this mess?<br /><br /> What should one do? How should one act, behave?<br /><br /> If you want to find out what to do in this world, how do you begin?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/rajghat-school--november-28th--1969-.php<p>What does it mean to learn? The mind is a slave to the past. Freedom implies freedom from the past.<br /><br /> Teaching currently consists in encouraging and cultivating the old pattern.<br /><br /> How can the mind, with the brain, not function in the old pattern?<br /><br /> Can the brain listen without it having its roots in the past?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/rishi-valley-school--january-23rd--1971-.phpKnowledge is always in the past. What is the relation of knowledge to intelligence? Doesnt encouraging sensitivity promote being emotional? What is conditioning?http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-7--1968-.phpIdeologies separate people into groups and become authorities. Only the religious mind is truly revolutionary. The response of thought is always old.http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-9--1968-.php<p>If one is not free there is no love <br /><br />No system will help humanity to be free <br /><br />The importance of being completely free from fear</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-11--1968-.php<p>The mind is constantly seeking security <br /><br />How is the mind to be free? <br /><br />All psychological inventions are from the conditioned mind</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-14--1968-.php<p>No outside agency can help us <br /><br />Knowledge prevents looking at conditioning <br /><br />Freedom cannot be understood through conflict</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-16--1968-.php<p>To live a life that is complete, whole <br /><br />Living according to a formula, an ideology is conformity and endless conflict <br /><br />Thought inevitably breeds contradictory action</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-18--1968-.php<p>When pleasure is blocked, there is fear and so aggression <br /><br />Pleasure entails domination and dependence <br /><br />In the silence of the mind is beauty and love</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen---july-21--1968-.php<p>A mind entrenched in habit must live with fear <br /><br />We miss the movement of life because we are deep in habit <br /><br />When fear is not avoided, it has a different quality</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-23--1968-.phpWe are too caught in the known to see ourselves clearly To follow is our tradition If the mind is not quiet, how can it understand?http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--july-25--1968-.phpDiscipline implies learning that has no conflict in it Meditation is not an escape from life Meditation is the ending of sorrowhttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen---july-28--1968-.phpIs there something other than this world of work, conflict sorrow? The religious life is action in which there is no contradiction Thought is a mischief-maker always seeking pleasurehttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/the-ending-of-time-part-1-of-8.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/the-ending-of-time-part-2-of-8.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/the-ending-of-time-part-3-of-8.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/the-ending-of-time-part-4-of-8.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=754&chid=5071&w=%22the ending of sorrow%22This morning I would like to talk about sorrow. It is a very complex problem, and as one cannot go into it in great detail, I shall, if I may, go only into the essentials of it. Without understanding sorrow, there is no wisdom; the ending of sorrow is the beginning of wisdom. To understand sorrow and to be completely free of it demands an understanding, not only of the particular individualistic sorrows, but also of the enormous sorrow of man. To me, without being totally free of sorrow, there can be no wisdom, nor is the mind capable of really inquiring into that immeasurable something which may be called God, or by any other name.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=797&chid=5113&w=%22this question of fear%22So, before we go into this question of fear, you have to find things out for yourself as a human being - not as an individual, because individuality comes much later. Individuality comes only when you are completely human, not animalistic - with its ambition, greed, envy, hate, and all the rest of it. When the mind is free of all that, then only is it an individual mind. And in that state of mind which is individual, at that moment, something tremendous takes place, and you can go beyond that.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=777&chid=5094&w=%22is%20there%20such%20a%20thing%20as%20inward%20security%22First of all, is there such a thing as inward security in relationship, in our affections, in the ways of our thinking? Is there the ultimate reality which every man wants, hopes, pins his faith to? Because the moment you want security, you will invent a god, an idea, an ideal, which will give you the feeling of security; but it may not be real at all - it may be merely an idea, a reaction, a resistance to the obvious fact of uncertainty. So one has to inquire into this question of whether there is security at all at any level of our lives. First, inwardly, because if there is no security inwardly, then our relationship with the world will be entirely different; then we shall not identify ourselves with any group, with any nation, or even with any family.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=816&chid=5132&w=%22To%20understand%20pleasure%22For most of us pleasure is of the greatest importance, and all our values, our longings, our search is for more pleasure. And pleasure is not love. To understand pleasure - not to deny it but to learn about it - demands that you come upon pleasure with a fresh mind. Pleasure is enjoyment, a delight; and it is sensual enjoyment also. When you see a cloud full of light of an evening, it is a great delight.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=535&chid=4854&w=%22there is no openness to the unknown%22I think most of us find life very dull. To earn a livelihood we have to do a certain job, and it becomes very monotonous; a routine is set going which we follow year after year almost until our death. Whether we are rich or poor, and though we may be very erudite, have a philosophical bent, our lives are for the most part rather shallow, empty. There is obviously an insufficiency in ourselves, and being aware of this emptiness, we try to enrich it through knowledge or through some kind of social activity, or we escape through various kinds of amusement or cling to a religious belief.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=519&chid=4838&w=-1That is what I would like to talk about this evening and throughout these talks. Is it possible to free the mind, not to accept, but to investigate, to inquire profoundly and find out if there is or there is not reality, God? Surely, the mind is incapable of such inquiry as long as it is merely concerned with finding solutions for its own petty problems, that is, as long as it is only concerned with escapes. The mind cannot be free unless it has understood the problem in which it is caught, and this implies self-knowledge, a full awareness of its own activities.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=725&chid=5044&w=-1So we must understand struggle. I am using the word understand in the sense not intellectually, not verbally, but actually observing the fact of what you are - the fact that you struggle from morning till night, from the moment you are born until the moment you die, fighting, quarreling, making incessant effort without end. Surely, there must be a different way of living. But we have accepted the way of struggle.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=505&chid=4824&w=-1Though we have many problems, and each problem seems to produce so many other problems, perhaps we can consider together whether the wisest thing to do is not to seek the solution of any problem at all. It seems to me that our minds are incapable of dealing with life as a whole; we deal, apparently, with all problems fragmentarily, separately, not with an integrated outlook. Perhaps the first thing, if we have problems, is not to seek an immediate solution for them but to have the patience to inquire deeply into them and discover whether these problems can ever be solved by the exercise of will.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=861&chid=5177&w=-1To listen, several things are required. First, one's own mind must be quiet; otherwise, it cannot listen. If your mind is chattering, opposing, agreeing or disagreeing, then you are not listening. But if you are quiet, if you are silent, and if in that silence there is attention, then there is the act of learning. And all communication is learning - not a repetition of what has been said - to a person who would understand, who would listen, who would really grapple with the many problems of life into which we are going.http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=12&chid=4&w=-1I realize that love cannot exist when there is jealousy; love cannot exist when there is attachment. Now, is it possible for me to be free of jealousy and attachment? I realize that I do not love. That is a fact. I am not going to deceive myself; I am not going to pretend to my wife that I love her. I do not know what love is. http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=50&chid=257&w=-1Questioner: I should like, suddenly, to find myself in a totally different world, supremely intelligent, happy, with a great sense of love. I'd like to be on the other bank of the river, not to have to struggle across, asking the experts the way. I have wandered in many different parts of the world and looked at man's endeavours in different fields of life. http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100729.phpQuestioner: What do you mean by freedom from the past? Krishnamurti: The past is all our accumulated memories. These memories act in the present and create our hopes and fears of the future. These hopes and fears are the psychological future: without them there is no future. So the present is the action of the past, and the mind is this movement of the past. The past acting in the present creates what we call the future. This response of the past is involuntary, it is not summoned or invited, it is upon us before we know it. Questioner: In that case, how are we going to be free of it? Krishnamurti: To be aware of this movement without choice - because choice again is more of this same movement of the past - is to observe the past in action: such observation is not a movement of the past. To observe without the image of thought is action in which the past has ended. To observe the tree without thought is action without the past. To observe the action of the past is again action without the past. The state of seeing is more important than what is seen. To be aware of the past in that choiceless observation is not only to act differently, but to be different. In this awareness memory acts without impediment, and efficiently. To be religious is to be so choicelessly aware that there is freedom from the known even whilst the known acts wherever it has to. Questioner: But the known, the past, still sometimes acts even when it should not; it still acts to cause conflict. Krishnamurti: To be aware of this is also to be in a state of inaction with regard to the past which is acting. So freedom from the known is truly the religious life. That doesn't mean to wipe out the known but to enter a different dimension altogether from which the known is observed. This action of seeing choicelessly is the action of love. The religious life is this action, and all living is this action, and the religious mind is this action. So religion, and the mind, and life, and love, are one.

The Urgency of Change, The Religious Life http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100728.phpWho cares to listen to the troubles of another? We have so many problems of our own that we have no time for those of others. To make another listen you have to pay either in coin, in prayer, or in belief. The professional will listen, it is his job, but in that there is no lasting release. We want to unburden ourselves freely, spontaneously, without any regrets afterwards. The purification of confusion does not depend on the one who listens, but on him who desires to open his heart. To open one's heart is important, and it will find someone, a beggar perhaps, to whom it can pour itself out. Introspective talk can never open the heart; it is enclosing, depressing and utterly useless. To be open is to listen, not only to yourself, but to every influence, to every movement about you. It may or may not be possible to do something tangibly about what you hear, but the very fact of being open brings about its own action. Such hearing purifies your own heart, cleansing it of the things of the mind. Hearing with the mind is gossip, and in it there is no release either for you or for the other; it is merely a continuation of pain, which is stupidity.

Commentaries on Living Series I Chapter 56, Possessivenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100727.phpConsciously or unconsciously we refuse to see the essentiality of being passively aware because we do not really want to let go of our problems; for what would we be without them? We would rather cling to something we know, however painful, than risk the pursuit of something that may lead who knows where. With the problems, at least, we are familiar; but the thought of pursuing the maker of them, not knowing where it may lead, creates in us fear and dullness. The mind would be lost without the worry of problems; it feeds on problems, whether they are world or kitchen problems, political or personal, religious or ideological; so our problems make us petty and narrow. A mind that is consumed with world problems is as petty as the mind that worries about the spiritual progress it is making. Problems burden the mind with fear, for problems give strength to the self, to the "me" and the "mine." Without problems, without achievements and failures, the self is not.

Commentaries on Living, Series I, Chapter 49, Problems and Escapes.http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100726.phpDoubt is an extraordinarily important thing, not scepticism. To observe every experience that one has, to doubt that very experience, doubt that very thought, doubt that very feeling, so the brain becomes extraordinarily cleansed of all our accumulated experiences, tradition and so on. This is what we are going to do during all these talks. This is no personal, or personality cult. Please understand this. We all want to cling or worship, or feel near some one person. We are accustomed to that. And we are saying this is not a personality cult at all. So please don't build an image about him, the speaker. The speaker is not very valuable. What is valuable, what has significance, is what he is saying. And to understand what he is saying you must question, not accept a thing. Which means you have to observe, one has to observe one's own reactions, one's own attitudes, justifications, defences and so on. Then it is possible for both of us to communicate with each other, not theoretically, not in abstraction but actually.

Saanen 1st Public Talk 8th July 1984http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100725.phpWhen you reject something false, that is, looking to another to help you, and also when you have no longer the authority of your particular little experience - when you reject all that - what takes place? First of all, can you reject it? - which means you are no longer afraid. When you reject something false, which you have been carrying about with you for generations, when you throw off a burden of any kind, what takes place? You have more energy haven`t you? You have more capacity, you have more drive, you have greater intensity, vitality. Now does that actually take place? - if it doesn't, you have not thrown off the dead weight of authority. And when you have this energy - in which there is no fear at all, the fear of making a mistake, of not doing right or doing wrong - then is not that energy itself the mutation? One needs a great deal of energy, yet we dissipate energy through fear - through the fear of not achieving, not being successful outwardly, or the psychological fears, the fears that are caused by acceptance, by obedience. Fear dissipates energy and when we see that, - not theoretically or verbally, but actually see that as a danger, - then you have the energy. Then when there is that energy, - which has thrown off every form of fear - that energy itself produces the radical revolution. You don't have to do a thing about it.

Freedom From The Known Chapter 1http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100724.phpIndividual transformation brings about immediate revolution in the world in which we live. Individual revolution is of the highest importance and not mass revolution. The mass is only an invention of the capitalists and others; it does not exist.

Madras 2nd Group Discussion 13th April, 1948http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100723.phpContradiction exists when there is comparison; not only with something, but also comparison with what I was yesterday. And hence conflict arises between what has been and what is. There is only what is when there is no comparison at all - and to live completely with `what is', is to be peaceful. Because then you can give your whole attention to `what is' without any distraction to what is within oneself, whatever it be - despair, ugliness, brutality, fear, anxiety, loneliness, and live with, what is, completely. Then there is no contradiction and hence no conflict. The understanding that comes only through observation of what is, is peace; which doesn't mean that you accept what is, on the contrary, one can't possibly accept this monstrous, corrupt society in which one lives, yet it is what is. But observe it, all its psychological structure, which is me, observe that me without any judgment, any evaluation - to see actually what is and as one observes the `what is', be changed completely. Therefore one can live at peace with one's wife or husband, with one's neighbour, with society, because one is oneself, daily, living a life of peace.

Collected Works Collected Works, Volume 4 http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100722.phpIn this relationship called society, every human being is cutting himself off from another by his position, by his ambition, by his desire for fame, power, and so on; but he has to live in this brutal relationship with other men like himself, so the whole thing is glossed over and made respectable by pleasant-sounding words. In everyday life, each one is devoted to his own interests, though it may be in the name of the country, in the name of peace, or God, and so the isolating process goes on. One becomes aware of this whole process in the form of intense loneliness, a feeling of complete isolation. Thought, which has been giving all importance to itself, isolating itself as the `me', the ego, has finally come to the point of realizing that it's held in the prison of its own making.

Commentaries On Living Series III Aloneness Beyond Lonelinesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100721.phpIf you say: "I will begin today to control my thoughts, to sit quietly in the meditative posture, to breathe regularly" - then you are caught in the tricks with which one deceives oneself. Meditation is not a matter of being absorbed in some grandiose idea or image: that only quietens one for the moment, as a child absorbed by a toy is for the time being quiet. But as soon as the toy ceases to be of interest, the restlessness and the mischief begin again. Meditation is not the pursuit of an invisible path leading to some imagined bliss. The meditative mind is seeing watching, listening, without the word, without comment, without opinion - attentive to the movement of life in all its relationships throughout the day. And at night, when the whole organism is at rest, the meditative mind has no dreams for it has been awake all day. It is only the indolent who have dreams; only the half-asleep who need the intimation of their own states. But as the mind watches, listens to the movement of life, the outer and the inner, to such a mind comes a silence that is not put together by thought.

The Only Revolution India Part 3http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100720.phpThere is a flower by the wayside, a clear, bright thing open to the skies; the sun, the rains, the darkness of the night, the winds and thunder and the soil have gone into make that flower. But the flower is none of these things. It is the essence of all flowers. The freedom from authority, from envy, fear, from loneliness will not bring about that aloneness, with its extraordinary austerity. It comes when the brain is not looking for it; it comes when your back is turned upon it. Then nothing can be added to it or taken away from it. Then it has a life of its own, a movement which is the essence of all life, without time and space.

Notebookhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100719.phpThe desire to conserve energy is greed. This essential energy cannot be conserved or accumulated; it comes into being with the cessation of contradiction within oneself. By its very nature, desire brings about contradiction and conflict. Desire is energy, and it has to be understood; it cannot merely be suppressed, or made to conform. Any effort to coerce or discipline desire makes for conflict, which brings with it insensitivity. All the intricate ways of desire must be known and understood. You cannot be taught and you cannot learn the ways of desire. To understand desire is to be choicelessly aware of its movements. If you destroy desire, you destroy sensitivity, as well as the intensity that is essential for the understanding of truth.

Krishnamurti Commentaries On Living Series III, Asceticism And Total Beinghttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100718.phpQuestioner: Of course we can go on endlessly analysing, describing the cause, but will that bridge the gap between the mind and the heart? That's what I want to know. I have read some of the psychological books and our own ancient literature but it doesn't set me on fire, so now I have come to you, though perhaps it may be too late for me. Krishnamurti: Do you really care that the mind and heart should come together? Aren't you really satisfied with your intellectual capacities? Perhaps the question of how to unite the mind and the heart is only academic? Why do you bother about bringing the two together? This concern is still of the intellect and doesn't spring, does it, from a real concern at the decay of your feeling, which is part of you? You have divided life into the intellect and the heart and you intellectually observe the heart withering away and you are verbally concerned about it. Let it wither away! Live only in the intellect. Is that possible? Questioner: I do have feelings. Krishnamurti: But aren't those feelings really sentimentality, emotional selfindulgence? We are not talking about that, surely. We are saying: Be dead to love; it doesn't matter. Live entirely in your intellect and in your verbal manipulations, your cunning arguments. And when you do actually live there - what takes place? What you are objecting to is the destructiveness of that intellect which you so worship. The destructiveness brings a multitude of problems. You probably see the effect of the intellectual activities in the world - the wars, the competition, the arrogance of power - and perhaps you are frightened of what is going to happen, frightened of the hopelessness and despair of man. So long as there is this division between the feelings and the intellect, one dominating the other, the one must destroy the other; there is no bridging the two. You may have listened for many years to the talks, and perhaps you have been making great efforts to bring the mind and the heart together, but this effort is of the mind and so dominates the heart. Love doesn't belong to either, because it has no quality of domination in it. It is not a thing put together by thought or by sentiment. It is not a word of the intellect or a sensuous response. You say, "I must have love, and to have it I must cultivate the heart". But this cultivation is of the mind and so you keep the two always separate; they cannot be bridged or brought together for any utilitarian purpose. Love is at the beginning, not at the end of an endeavour.

The Only Revolution India Part 3http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100717.phpNow, what is there to understand about a fact? There is nothing, is there? A fact is a fact, it is self-evident. The struggle to understand comes only when the thinker is trying to do something about the fact. The action of the thinker upon the fact is shaped by his memory, by his past experience; therefore, the fact is always shaped by the thinker, and therefore he never understands the fact. But if there is no thinker, but only the fact, then the fact has not to be understood - it is a fact; and when you are face to face with a fact, what happens? When there is no escape, when there is no thinker trying to give the fact a meaning to suit himself or shape it according to his particular pattern, what happens? When you are face to face with a fact, surely then you have understood it, have you not? Therefore, there is freedom from it. And such freedom is a radical freedom, it is not just a superficial reaction, a result of the mind's trying to identify itself with a particular opposite. As long as we are seeking a result there must be the thinker, there must be the process of isolation; and a person who, in his thoughts, is isolated as the thinker, can never find what is true. The so - called religious person who is seeking God is merely establishing himself as a permanent entity apart from his thoughts, and such a person can never find reality. 

New York 1st Public Talk 4th June 1950 Collected Works, Volume 6http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100715.phpIs it possible not to name a feeling? Because, by calling a particular feeling `anger', `fear', `jealousy', we have given it strength, have we not? We have fixed it. The very naming is a process of confirming that feeling, giving it strength, and therefore enclosing it in memory. Observe it and you will see. It is possible to be free fundamentally only when the process of naming is understood - naming being terming, symbolizing, which is the action of memory; because memory is the `you'. Without your memory, without your experiences, the `you' is not; and the mind clings to those experiences as essential in order to be secure. So, we cultivate memory, which is experience, knowledge, and through that process we hope to control the reactions and feelings which we call distortions. If we would be free of any particular quality, we must understand the whole process of the thinker and the thought, we must see the truth that the thinker is not separate from thought, but that they are a single, unitary process. If you actually realize that, you will see what an extraordinary revolution takes place in your life. By revolution I do not mean economic revolution, which is no revolution at all, but merely a modified continuity of what is. But when the thinker realizes that he is not different from thought, then you will see that radically, deeply, there is an extraordinary transformation; because, then there is only the fact of thought, and not the translation of that fact to suit the thinker.

New York 1st Public Talk 4th June 1950 Collected Works, Volume 6http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100714.phpAs long as there is the desire to gain, to achieve, to become, at whatever level, there is inevitably anxiety, sorrow, fear. The ambition to be rich, to be this or that, drops away only when we see the rottenness, the corruptive nature of ambition itself. The moment we see that the desire for power in any form - for the power of a prime minister, of a judge, of a priest, of a guru - is fundamentally evil, we no longer have the desire to be powerful. But we don't see that ambition is corrupting, that the desire for power is evil; on the contrary, we say that we shall use power for good which is all nonsense. A wrong means can never be used towards a right end. If the means is evil, the end will also be evil. Good is not the opposite of evil; it comes into being only when that which is evil has utterly ceased. So, if we don't understand the whole significance of desire, with its results, its by-products, merely to try to get rid of desire has no meaning.

This Matter of Culture /Think On These Things Chapter 3http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100713.phpThe good is not the opposite of the evil. It has never been touched by that which is evil, though it is surrounded by it. Evil cannot hurt the good but the good may appear to do harm and so evil gets more cunning, more mischievous. It can be cultivated, sharpened, expansively violent; it is born within the movement of time, nurtured and skilfully used. But goodness is not of time; it can in no way be cultivated or nurtured by thought; its action is not visible; it has no cause and so no effect. Evil cannot become good for that which is good is not the product of thought; it lies beyond thought, like beauty. The thing that thought produces, thought can undo but it is not the good; as it is not of time, the good has no abiding place. Where the good is, there is order, not the order of authority, punishment and reward; this order is essential, for otherwise society destroys itself and man becomes evil, murderous, corrupt and degenerate. For man is society; they are inseparable. The law of the good is everlasting, unchanging and timeless. Stability is its nature and so it is utterly secure. There is no other security.

Krishnamurti Journal Ojai 14th April 1975http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100712.phpWhat has continuity can never be other than that which it is, with certain modifications; but these modifications do not give it a newness. It may take on a different cloak, a different colour; but it is still the idea, the memory, the word. This centre of continuity is not a spiritual essence, for it is still within the field of thought, of memory, and so of time. It can experience only its own projection, and through its self-projected experience it gives itself further continuity. Thus, as long as it exists, it can never experience beyond itself. It must die; it must cease to give itself continuity through idea, through memory, through word. Continuity is decay, and there is life only in death. There is renewal only with the cessation of the centre; then rebirth is not continuity; then death is as life, a renewal from moment to moment. This renewal is creation.

Commentaries on Living Series I Chapter 38, Continuityhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100711.phpIgnorance is not the lack of knowledge but of self-knowing; without self-knowing there is no intelligence. Self-knowing is not accumulative as knowledge; learning is from moment to moment. It is not an additive process; in the process of gathering, adding, a centre is formed, a centre of knowledge, of experience. In this process, positive or negative, there is no understanding, for as long as there is an intention of gathering or resisting, the movement of thought and feeling are not understood, there is no self-knowing. Without self-knowing there's no intelligence. Self-knowing is active present, not a judgment; all self-judgment implies an accumulation, evaluation from a centre of experience and knowledge. It is this past that prevents the understanding of the active present. In the pursuit of self-knowing there is intelligence.

Krishnamurti Notebook Part 4http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100710.phpThere is no path to truth. Truth must be discovered, but there is no formula for its discovery. What is formulated is not true. You must set out on the uncharted sea, and the uncharted sea is yourself. You must set out to discover yourself, but not according to any plan or pattern, for then there is no discovery. Discovery brings joy - not the remembered, comparative joy, but joy that is ever new. Self-knowledge is the beginning of wisdom in whose tranquillity and silence there is the immeasurable.

Commentaries on Living Series I, My Path and Your Pathhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100709.phpQuestion: Is there, or is there not, a Divine Plan? What is the sense of our striving if there is not one? Krishnamurti: Why do we strive? And what are we striving after? What would happen if we did not strive? Would we stagnate and decay? What is this constant striving to be something? What does this strife, this effort, indicate? And, does understanding come through effort, through striving? One is constantly striving to become better, to change oneself, to fit oneself to a certain pattern, to become something - from the clerk to the manager, from the manager to the divine. And, does this striving bring understanding? I think the question of effort should really be understood. What is it that is making the effort, and what do we mean by "the will to be"? We make an effort, do we not?, in order to achieve a result, in order to become better, in order to be more virtuous, or less of Something else. There is this constant battle going on in us between positive and negative desires, one superseding the other, one desire controlling the other - only we call it the higher and the lower self. But, obviously, it is still desire. You can place it at any level, and give it a different name; it is still desire, a craving to be something. There is also the constant strife within oneself and with others, with society. Now, does this conflict of desires bring understanding? Does the conflict of opposites, the want and the non-want, bring clarification? And is there understanding in the struggle to approximate ourselves to an idea? So, the problem is not the strife, the struggle, or what would happen if we did not struggle, if we did not make an effort, if we did not strive to be something, psychologically as well as outwardly; the problem is, how does understanding come into being? Because, when once there is understanding, there is no strife. What you understand, of that you are free. How does understanding come into being? I do not know if you have ever noticed that the more you struggle to understand, the less you understand any problem. But, the moment you cease to struggle and let the problem tell you the whole story, give all its significance - then there is understanding; which means, obviously, that to understand, the mind must be quiet. The mind must be choicelessly, passively, aware; and in that state, there is understanding of the many problems of our life. The questioner wants to know if there is, or if there is not, a Divine Plan. I do not know what you mean by a "Divine Plan." But we do know, do we not?, that we are in sorrow, that we are in confusion, that confusion and sorrow are ever on the increase, socially, psychologically, individually and collectively. It is what we have made of this world. Whether there is a Divine Plan or not, is not important at all. But what is important is, to understand the confusion in which we live, outwardly as well as inwardly. And to understand that confusion, we must begin, obviously, with ourselves - because we are confusion; it is we who have produced this outward confusion in the world. And to clear up that confusion, we must begin with ourselves; because, what we are, the world is.

London 4th Public Talk 23rd October 1949