http://www.jkrishnamurti.org/rss/rss.php http://www.jkrishnamurti.org The Krishnamurti Online Repository RSS en Fri, 12 Mar 2010 20:30:13 EST 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/20100312.phpRenunciation to gain an end is barter; in it there is no giving up, but only exchange. Self-sacrifice is an extension of the self. The sacrifice of the self is a refinement of the self, and however subtle the self may make itself, it is still enclosed, petty, limited. Renunciation for a cause, however great, however extensive and significant, is substitution of the cause for the self; the cause or the idea becomes the self, the "me" and the "mine." Conscious sacrifice is the expansion of the self, giving up in order to gather again; conscious sacrifice is negative assertion of the self. To give up is another form of acquisition. You renounce this in order to gain that. This is put at a lower level, that at a higher level; and to gain the higher, you "give up" the lower. In this process, there is no giving up, but only a gaining of greater satisfaction; and the search for greater satisfaction has no element of sacrifice. Why use a righteoussounding word for a gratifying activity in which all indulge?

Commentaries on Living Series I Chapter 63 on Self-Sacrifice http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100311.phpTo be in self-contradiction is to live in conflict and sorrow. The self, in its very structure, is contradictory; it is made up of many entities with different masks, each in opposition to the other. The whole fabric of the self is the result of contradictory interests and values, of many varying desires at different levels of its being; and these desires all beget their own opposites. The self, the "me," is a network of complex desires, each desire having its own impetus and aim, often in opposition to other hopes and pursuits. These masks are taken on according to stimulating circumstances and sensations; so within the structure of the self, contradiction is inevitable. This contradiction within us breeds illusion and pain, and to escape from it we resort to all manner of self-deceptions which only increase our conflict and misery.

Commentaries on Living Series I Chapter 43http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100310.phpIt seems to me that it is important to understand that conflict of any kind does not produce creative thinking. Until we understand conflict and the nature of conflict, and what it is that one is in conflict with, merely to struggle with a problem, or with a particular background or environment, is utterly useless. Just as all wars create deterioration and inevitably produce further wars, further misery, so to struggle with conflict leads to further confusion. So, conflict within oneself, projected outwardly, creates confusion in the world. It is therefore necessary, is it not?, to understand conflict and to see that conflict of any kind is not productive of creative thinking, of sane human beings. And yet all our life is spent in struggle, and we think that struggle is a necessary part of existence. There is conflict within oneself and with the environment, environment being society, which in turn is our relationship with people, with things, and with ideas. This struggle is considered as inevitable, and we think that struggle is essential for the process of existence. Now, is that so? Is there any way of living which excludes struggle, in which there is a possibility of understanding without the usual conflict? I do not know whether you have noticed that the more you struggle with a psychological problem, the more confused and entangled you get; and that it is only when there is cessation of struggle, of all thought process, that understanding comes. So, we will have to enquire if conflict is essential, and if conflict is productive.

The Collected Works Vol. V New Delhi India 2nd Public Talk 28th November, 1948http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100309.phpOne was watching the other day a red-tailed hawk, high in the heavens, circling effortlessly, without a beat of the wing, just for the fun of flying, just to be sustained by the air-currents. Then it was joined by another, and they were flying together for quite a while. They were marvellous creatures in that blue sky, and to hurt them in any way is a crime against heaven. Of course there is no heaven; man has invented heaven out of hope, for his life has become a hell, an endless conflict from birth to death, coming and going, making money, working endlessly. This life has become a turmoil, a travail of endless striving. One wonders if man, a human being, will ever live on this earth peacefully. Conflict has been the way of his life - within the skin and outside the skin, in the area of the psyche and in the society which that psyche has created.

Krishnamurti to Himself Ojai California Tuesday 26th April, 1983 The Collected Works Vol. V http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100308.phpAnd one wonders why human beings live the way we are living - the battle, the conflict, the confusion, the utter misery, sorrow, pleasure, and joys that soon fade away and we are left empty handed, bitter, cynical, not believing in a thing, or we turn to tradition, which is perhaps the safe thing to do. And even that tradition is now losing its grip and if you observe very closely the mind is now living not only physically but much more psychologically on commentaries, books, scriptures, the Bible and the Koran. What happens to a mind that lives on books - which we are all doing, not only in the schools, colleges and universities, but also religiously? I am using the word 'religious' in the ordinary sense of the word. And when one lives by the book, we live by words, by theories about what other people have said. And when one lives in that fashion, degeneration obviously must take place. Or you go back to the book as the Islamic world it doing, and use that as authority - brutal, dogmatic, cruel and destructive. And in this country too, the Indians, the Hindus, whatever your name be, you live by the book, what other people have said, which you have accepted, the commentaries and the commentaries on commentaries and so on and so on and so on. And when faced with crises, this civilization which has existed perhaps for 3000 years or more collapses, degeneration takes places, corruption at all levels of life - the industrialized gurus, the politicians, the businessmen, the religious people, the whole thing is collapsing.

Madras 3rd Public Talk 29th December 1979http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100307.phpMeditation, along that quiet and deserted road came like a soft rain over the hills; it came as easily and naturally as the coming night. There was no effort of any kind and no control with its concentrations and distractions; there was no order and pursuit; no denial or acceptance nor any continuity of memory in meditation. The brain was aware of its environment but quiet without response, uninfluenced but recognizing without responding. It was very quiet and words had faded with thought. There was that strange energy, call it by any other name, it has no importance whatsoever, deeply active, without object and purpose; it was creation, without the canvas and the marble, and destructive; it was not the thing of human brain, of expression and decay. It was not approachable, to be classified and analysed, and thought and feeling are not the instruments of its comprehension. It was completely unrelated to everything and totally alone in its vastness and immensity. And walking along that darkening road, there was the ecstasy of the impossible, not of achievement, arriving, success and all those immature demands and responses, but the aloneness of the impossible. The possible is mechanical and the impossible can be envisaged, tried and perhaps achieved which in turn becomes mechanical. But the ecstasy had no cause, no reason. It was simply there, not as an experience but as a fact, not to be accepted or denied, to be argued over and dissected. It was not a thing to be sought after for there is no path to it. Everything has to die for it to be, death, destruction which is love. A poor, worn-out labourer, in torn dirty clothes, was returning home with his bone-thin cow.

Krishnamurti s Notebook Part 6 Madras 3rd Public Talk 29th December 1979http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100306.phpThe so-called saints and sannyasis have contributed to the dullness of mind and to the destruction of sensitivity. Every habit, repetition, rituals strengthened by belief and dogma, sensory responses, can be and are refined, but the alert awareness, sensitivity, is quite another matter. Sensitivity is absolutely essential to look deeply within; this movement of going within is not a reaction to the outer; the outer and the inner are the same movement, they are not separate. The division of this movement as the outer and as the inner breeds insensitivity. Going within is the natural flow of the outer; the movement of the inner has its own action, expressed outwardly but it is not a reaction of the outer. Awareness of this whole movement is sensitivity.

Saanen 1st Public Talk 6th July 1980 Krishnamurti Notebook http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100305.phpOne saw a bird dying, shot by a man. It was flying with rhythmic beat and beautifully, with such freedom and lack of fear. And the gun shattered it; it fell to the earth and all the life had gone out of it. A dog fetched it, and the man collected other dead birds. He was chattering with his friend and seemed so utterly indifferent. All that he was concerned with was bringing down so many birds, and it was over as far as he was concerned. They are killing all over the world. Those marvellous, great animals of the sea, the whales, are killed by the million, and the tiger and so many other animals are now becoming endangered species. Man is the only animal that is to be dreaded

Krishnamurti to Himself Ojai California Tuesday 26th April, 1983http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100304.phpAnd walking on that road, there was complete emptiness of the brain, and the mind was free of all experience, the knowing of yesterday, though a thousand yesterdays have been. Time, the thing of thought, had stopped; literally there was no movement before and after; there was no going or arriving or standing still. Space as distance was not; there were the hills and bushes but not as high and low. There was no relationship with anything but there was an awareness of the bridge and the passer-by. The totality of the mind, in which is the brain with its thoughts and feelings, was empty; and because it was empty, there was energy, a deepening and widening energy without measure. All comparison, measurement belong to thought and so to time. The otherness was the mind without time; it was the breath of innocence and immensity. Words are not reality; they are only means of communication but they are not the innocence and the immeasurable. The emptiness was alone.

Krishnamurti Notebook 20th October to 20th November 1961http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100303.phpReligion, surely, is the uncovering of reality. Religion is not belief. Religion is not the search for truth. The search for truth is merely the fulfillment of belief. Religion is the understanding of the thinker; for what the thinker is, that he creates. Without understanding the process of the thinker and the thought, merely to be caught in a dogma is surely not the uncovering of the beauty of life, of existence, of truth. If you seek truth, then you already know truth. If you go out seeking something, the implication is that you have lost it, which means you already know what it is. What you do know is belief, and belief is not truth.

On Self Knowledgehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100302.phpWe never see the world as a whole because we are so fragmented, we are so terribly limited, so petty. And we never have this feeling of wholeness, you follow, where the things of the sea, things of the earth, the nature and the sky, is the universe, is part of us. Not imagined - you can go off in some kind of fanciful imagination and imagine that we are the universe, then you become cuckoo! But, to break down this small self-centred interest, to have nothing of that, then from there you can move infinitely.

Brockwood Park 4th Public Talk 4th September 1983http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100301.phpWhen the mind realizes the limitation, the narrowness, the finiteness of thought, then only it can ask the question: what is truth? Is this clear? I do not accept truth given by philosophers - that's their game. Philosophy means love of truth, not love of thought. So there is no authority - Plato, Socrates, Buddha, but Christianity has not gone into that very deeply. They have played with words and symbols, made a parody of suffering and all the rest of it. So the mind rejects all that.

Saanen 1st Public Talk 13th July 1975http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100228.phpSo, a man who is really earnest must begin with himself, he must be passively aware of all his thoughts, feelings and actions. Again, this is not a matter of time. There is no end to self-knowledge. Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.  

New Delhi India 1st Public Talk 14th November, 1948 http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100227.phpYou know, in the case of most of us, the mind is noisy, everlastingly chattering to itself , soliloquizing or chattering about something, or trying to talk to itself, to convince itself of something; it is always moving, noisy. And from that noise, we act. Any action born of noise produces more noise, more confusion. But if you have observed and learnt what it means to communicate, the difficulty of communication, the non-verbalization of the mind - that is, that communicates and receives communication - , then, as life is a movement, you will, in your action, move on naturally, freely, easily, without any effort, to that state of communion. And in that state of communion, if you enquire more deeply, you will find that you are not only in communion with nature, with the world, with everything about you, but also in communion with yourself.

Varanasi 2nd Public Talk 22nd November 1964 http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100226.phpYou know, actually we have no love - that is a terrible thing to realize. Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality; we have remembrances of something which we have thought as love. But actually, brutally, we have no love. Because to have love means no violence, no fear, no competition, no ambition. If you had love you will never say, "This is my family." You may have a family and give them the best you can; but it will not be "your family" which is opposed to the world. If you love, if there is love, there is peace. If you loved, you would educate your child not to be a nationalist, not to have only a technical job and look after his own petty little affairs; you would have no nationality. There would be no divisions of religion, if you loved. But as these things actually exist - not theoretically, but brutally - in this ugly world, it shows that you have no love. Even the love of a mother for her child is not love. If the mother really loved her child, do you think the world would be like this? She would see that he had the right food, the right education, that he was sensitive, that he appreciated beauty, that he was not ambitious, greedy, envious. So the mother, however much she may think she loves her child, does not love the child. So we have not that love.

The Collected Works, Vol. XV Varanasi 5th Public Talk 28th November 1964http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100225.phpWe need tremendous energy to bring about a psychological change in ourselves as human beings, because we have lived far too long in a world of make-belief, in a world of brutality, violence, despair, anxiety. To live humanly, sanely, one has to change. To bring about a change within oneself and therefore within society, one needs this radical energy, for the individual is not different from society - the society is the individual and the individual is the society. And to bring about a necessary radical, essential change in the structure of society - which is corrupt, which is immoral - there must be change in the human heart and mind. To bring about that change you need great energy and that energy is denied or perverted, or twisted, when you act according to a concept; which is what we do in our daily life. The concept is based on past history, or on some conclusion, so it is not action at all, it is an approximation to a formula. So one asks if there is an action which is not based on an idea, on a conclusion formed by dead things which have been.

Talks in Europe 1968 Amsterdam 5th Public Talk 22nd May 1968 Collected Works, Vol. XV http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100224.phpWhat is important in meditation is the quality of the mind and the heart. It is not what you achieve, or what you say you attain, but rather the quality of a mind that is innocent and vulnerable. Through negation there is the positive state. Merely to gather, or to live in, experience, denies the purity of meditation. Meditation is not a means to an end. It is both the means and the end. The mind can never be made innocent through experience. It is the negation of experience that brings about that positive state of innocency which cannot be cultivated by thought. Thought is never innocent. Meditation is the ending of thought, not by the meditator, for the meditator is the meditation. If there is no meditation, then you are like a blind man in a world of great beauty, light and colour. Wander by the seashore and let this meditative quality come upon you. If it does, don't pursue it. What you pursue will be the memory of what it was - and what was is the death of what is. Or when you wander among the hills, let everything tell you the beauty and the pain of life, so that you awaken to your own sorrow and to the ending of it. Meditation is the root, the plant, the flower and the fruit. It is words that divide the fruit, the flower, the plant and the root. In this separation action does not bring about goodness: virtue is the total perception.

The Second Penguin Krishnamurti Reader Talks in Europe 1968 http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100223.phpThe religious mind is something entirely different from the mind that believes in religion. You cannot be religious and yet be a Hindu, a Muslim, a Christian, a Buddhist. A religious mind does not seek at all, it cannot experiment with truth. Truth is not something dictated by your pleasure or pain, or by your conditioning as a Hindu or whatever religion you belong to. The religious mind is a state of mind in which there is no fear and therefore no belief whatsoever but only what is -what actually is.

Freedom from the Known The Second Penguin Krishnamurti Readerhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100222.phpSo the question is then: can what is be transformed immediately? Which means never allowing time to interfere. Are we coming together? Listen to this, you will find out, it is really simple. If we apply our mind we can solve anything, as has been done, they have been to the moon, built marvellous submarines, incredible things they have done. Here, psychologically we are so reluctant, so incapable, or have made ourselves incapable. So if you do not allow time, or never think in terms of time, then the fact is not - right? I wonder if you see this? Because we allow time the fact becomes important. If there is no time it is resolved. Suppose I died this second, there is no problem. You understand what I am saying? When I allow time I am afraid of death. I wonder if you understand all this? But if I live without time, which is an extraordinary thing if you go into it, psychologically, never. Time means accumulation - right? Time means remembrance, time means accumulating knowledge about oneself, all that involves time. But when there is no time at all, psychologically, there is nothing - you follow? You are capturing something? Are you understanding something? Please come on.

Brockwood Park 4th Public Talk 7th September 1980 http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100221.phpSo I, me, is confusion, not that I realize I am confusion, or that I have been told that I am confusion, but the fact is: I, as a human being, am in a state of confusion. Right? Any action I do will bring more confusion - right? You understand? So I am in a state of total confusion. And all the struggle to overcome it, suppress it, to be detached, all that is gone - right? I wonder if it has! You see how difficult it is for our minds to be precise in this, to learn about it, to be free to have the leisure to learn. Then what takes place? I am confusion; not I realize I am confusion. You see the difference? I am that. Therefore what has happened? All movement of escapes, suppression, have completely come to an end - right? If it has not, don't move from there. Be free first of all escapes, of all verbal, symbolic escapes but remain totally with the fact that you are, as a human being, in a state of confusion - right? Then what has taken place? We are two friends talking this over, this is not a group therapy, or any of that nonsense, or psychological analysis. It is not that. Two people talking over together, saying now we have come to that point, logically, rationally, unemotionally, therefore sanely. Because to be sane is the most difficult thing. So we have come to that point: that is I am that. What has taken place in the mind? Right, can we go on from there?

J. Krishnamurti Brockwood Park 3rd Public Talk 6th September 1980