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September 29 2010

W]hile we are born for love, we need to receive it in certain, specific ways in early life to benefit most from its mercy. We need to practice love as we grow through different social experiences to best be able to give it back in abundance. The brain becomes what it does most frequently. It is shaped every day by what we do — and what we don't do. If we don't practice empathy, we can't become more empathetic. If we don't interact with people, we can't improve our connections to them. If we don't ease each other's stress through caring contact, we will all be increasingly distressed.

August 22 2010

Because] earnestness implies application - not according to an idea or a formula, but application to learning - to apply one's whole attention to learning, learning not only a particular subject, a particular part of life, but the whole of life which is a vast field. If one commits oneself to a particular part of that life and devotes one's attention to that particular part, such activity obviously is not a very serious action. Whereas learning about the whole of life - that is the whole of consciousness - means a great deal of attention. A person who takes just one part of that great field - which we call consciousness - and applies his whole mind to that particular part - I do not consider such a person at all serious. Whereas a person is serious, earnest, passionate, intense, when he tries to comprehend or learn about the process of consciousness; that is, the whole of life.
— Krishnamurti Quote of the Day

July 30 2010

I think it is essential sometimes to go into retreat, to stop everything that you have been doing, to stop your beliefs and experiences completely and look at them anew, not keep on repeating like machines whether you believe or don't believe. You would let fresh air into your minds. Wouldn't you? That means you must be insecure, must you not? If you can do so, you would be open to the mysteries of nature and to things that are whispering about us, which you would not otherwise reach; you would reach the god that is waiting to come, the truth that cannot be invited but comes itself. But we are not open to love, and other finer processes that are taking place within us, because we are all too enclosed by our own desires. Surely, it is good to retreat from all that. Stop being a member of some society. Stop being a Brahmin, a Hindu, a Christian, a Muslim. Stop your worship, rituals, take a complete retreat from all those and see what happens. In a retreat, do not plunge into something else, do not take some book and be absorbed in new knowledge and new acquisitions. Have a complete break with the past and see what happens. Sirs, do it, and you will see delight. You will see vast expanses. When your heart is open, then reality can come. Then the whisperings of your own prejudices, your own noises are not heard. That is why it is good to take a retreat, to go away and to stop the routine, not only the routine of outward existence but the routine which the mind establishes for its own safety and convenience. Try it sirs, those who have the opportunity.
— Madras Jan. 5th, 1952, The Collected Works, Vol. VI

May 07 2010

Love never adjusts You may be treating the talks we have been having as an exchange of ideas, as a process of accepting new ideas and discarding old ones, or as a process of denying new ideas and holding on to the old. We are not dealing with ideas at all. We are dealing with facts. And when one is concerned with facts, there is no adjustment; you either accept it or you deny it. You can either say `I do, not like those ideas, I prefer the old ones, I am going to live in my own stew', or, you can go along with the fact. You cannot compromise, you cannot adjust. Destruction is not adjustment. To adjust, to say, `I must be less ambitious, not so envious', is not destruction. And one must, surely, see the truth that ambition, envy, is ugly, stupid, and one must destroy all these absurdities. Love never adjusts. It is only desire, fear, hope, that adjusts. That is why love is a destructive thing, because it refuses to adapt itself or conform to a pattern. So, we begin to discover that when there is the destruction of all the authority which man has created for himself in his desire to be secure inwardly, then there is creation. Destruction is creation. Then, if you have abandoned ideas, and are not adjusting yourself to your own pattern of existence or a new pattern which you think the speaker is creating - if you have gone that far - , you will find that the brain can and-must function only with regard to outward things, respond only to outward demands; therefore the brain becomes completely quiet. This means that the authority of its experiences has come to an end, and therefore it is incapable of creating illusion. And to find out what is true it is essential for the power to create illusion in any form to come to an end. And the power to create illusion is the power of desire, the power of ambition, of wanting to be this and not wanting to be that. So, the brain must function in this world with reason, with sanity, with clarity; but inwardly it must be completely quiet. We are told by the biologists that it has taken millions of years for the brain to develop to its present stage, and that it will take millions of years to develop further. Now, the religious mind does not depend on time for its development. I wish you could follow this. What I want to convey is that when the brain - which must function in its responses to the outward existence - becomes quiet inwardly, then there is no longer the machinery of accumulating experience and knowledge, and therefore inwardly it is completely quiet but fully alive, and then it can jump the million years. Saanen 9th Public Talk 13th August 1961

April 23 2010

Krishnamurti Quote of the Day Bombay, India | March 14, 1948 Existence is action - action at different levels of consciousness. Without action, life is not possible. Action is relationship. In isolation, action is not possible; and nothing can exist in isolation, so relationship is action at different levels of consciousness. Consciousness, as I have been explaining, is experiencing, naming, and recording. Experiencing is the response to challenge. The challenge is met by conditioning responses. This conditioning is called experience. This experience is termed and thereby put into the frame of reference which is memory. This total process is action. Consciousness is action; without experiencing, terming, recording, there is no action. This process is going on whether one is aware or unaware of it. Action creates the actor. The actor comes into being when the action has a result and an end in view. If there is no result in action, the actor is not. So, the actor, the action, and the end are a unitary process, a single movement. Action towards a result is will. The desire to achieve an end brings about will, and so the actor comes into being. The actor with his will and the action towards a result are a single process. Though we can break it up and observe them separately, they are one. With these three states we are familiar: the actor, the action, and the result. This is our daily existence. These three make up action which is a process of becoming. Otherwise, there is no becoming. If there is no actor and no action towards an end, there is no becoming. Our life is a process of becoming, to become at different levels of consciousness. This becoming is strife and pain. Is there an action without this becoming, with its conflict and misery? There is, if there is no actor and no result. Action with an end in view creates the actor. Can there be an action without an end, without a result, and so not giving birth to an actor? For where there is an action with a desire of a result, there the actor is. So, the actor is the source of strife and misery. Can there be an action without the actor and without seeking a result? Then only, action is not a process of becoming, in which there is confusion, conflict, and antagonism. Action then is not a strife. This state of action is the state of experiencing without the experiencer and the experience. This is simple to understand. Our life is conflict and can one live without conflict? Conflict is disintegrating, bringing wave upon wave of confusion and destruction. Only in creative happiness can there be a revolutionary, regenerating state.

April 04 2010

How does one perceive the whole of anything? How does one perceive the whole of anything? The whole of fear, not the broken up of fear in different forms or the fear of the unconscious and the conscious - in the conscious and in the unconsciousness - but the whole of fear. You understand? How does one perceive the whole of fear? How do I perceive the whole of me - the 'me' constructed by thought, isolated by thought, fragmented by thought which in itself is fragmented? So it creates the 'me' and thinks that 'me' is independent of thought. The 'me' thinks it is independent of thought but it has created the 'me' - the 'me' with all its anxieties, fears, vanities, agonies, pleasures, pain, hopes - all that. That 'me' has been created by thought. And that 'me' becomes independent of thought, it thinks it has its own life - like a microphone which is created by thought, and yet it is independent of thought. The mountain is not created by thought but yet it is independent. The 'me' is created by thought and the 'me' says: "I am independent of thought". Now to see the totality - you understand - is this clear now? So what is fear totally - not the various forms of fear, not the various leaves of this tree of fear but the total tree of fear? Right? How does one see the totality of fear? To see something totally or to listen to something completely there must be freedom, mustn't there? Freedom from prejudice, freedom from your conclusion, freedom from your wanting to be free of fear, freedom from the rationalization of fear. Please follow all this. Freedom from the desire to control it - can the mind be free of all that? Otherwise it can't see the whole. I am afraid. I am afraid because of tomorrow, losing a job, afraid I may not succeed, afraid I might lose my position, afraid that there I will be challenged and I'll not be able to reply, afraid of losing my capacity - all the fears that one has. Can you look at it without - please listen - any movement of thought which is time, which causes fear? Have you understood something? Jiddu Krishnamurti

January 26 2010

Can one observe the movement of the self? One is a seeker, one is questioning; therefore one rejects completely all information provided by others about oneself. Will one do that? One will not, because it is much safer to accept authority. Then one feels secure. But if one does completely reject the authority of everybody, how does one observe the movement of the self? - for the self is not static, it is moving, living, acting. How does one observe something that is that is tremendously active, full of urges, ambitions, greed, romaticism? Which means: can one observe the movement of the self with all of its desires and fears, without knowledge acquired from others or which one has acquired in examining oneself? J. Krishnamurti, Krishnamurti Foundation Trust, Bulletin 40

January 13 2010

You can't have real learning with a child unless they are playing. Real playing is how real learning takes place. You can have conditioning and a Pavlovian conditioning of his dogs, or behavior modifications through other means which we look on as very serious, and we generally call learning, but it's not learning. It's conditioning. Real learning takes place by what Maria Montessori would call the absorbent mind of the child. Simply absorbing their universe, absorbing it, becoming it, and they do this through play. So you have those two things. What we think of as learning is conditioning, training is conditioning, but real learning is that stage of play. We have to interrupt the child's real state of learning or play in order to bring about what we think should be their training and their conditioning.
Tags: learning

December 08 2009

A religious life implies a life in which there is complete harmony in your daily action So, what is the basic cause of this corruption, this degeneration, this hypocrisy, the non-religious life? All your stuff, all the garlands and all that you put round yourself is not a religious life. Right? You are following somebody. Forgive me because you are all sitting in front of me, I can't help it. Don't laugh sir, it's much too serious. This is not a religious life. A religious life implies a life in which there is complete harmony in your daily action, in your daily life. We'll go into that if we have time later on. But all the temples, all the gurus, all the circus that's going on in the name of religion really has no meaning whatsoever. If you want to discuss that we will. But after discussion are you willing to throw all this aside? Or you say 'That's your opinion, my opinion is different' - we are not discussing opinions. We want to find the truth of the matter and to find the truth of the matter one has to have a mirror that doesn't distort your reactions, a mirror that tells you the truth of what you are so that it doesn't allow you to escape, that is, face exactly what you are, and from there move, change, radically bring about a transformation. But if one is all the time avoiding, avoiding, avoiding, then we never come face to face with ourselves.

November 08 2009


Insight that brings about a mutation in the brain cells

Insight is not a matter of memory, of knowledge and time, which are all thought. So I would say insight is the total absence of the whole movement of thought as time and remembrance. So there is direct perception. It is as though I have been going North for the last ten thousand years, and my brain is accustomed to going North, and somebody comes along and says, that will lead you nowhere, go East. When I turn round and go East the brain cells have changed. Because I have an insight that the North leads nowhere. I will put it differently. The whole movement of thought, which is limited, is acting throughout the world now. It is the most important action, we are driven by thought. But thought will not solve any of our problems, except the technological ones. If I see that, I have stopped going North. I think that with the ending of a certain direction, the ending of a movement that has been going on for thousands of years, there is at that moment an insight that brings about a change, a mutation, in the brain cell.Questioning Krishnamurti, p 165

November 02 2009

Attention is not concentration. When you concentrate, as most people try to do—what takes place when you are concentrating? You are cutting yourself off, resisting, pushing away every thought except that one particular thought, that one particular action. So your concentration breeds resistance, and therefore concentration does not bring freedom. Please, this is very simple if you observe it yourself. But whereas if you are attentive, attentive to everything that is going on about you, attentive to the dirt, the filth of the street, attentive to the bus which is so dirty, attentive of your words, your gestures, the way you talk to your boss, the way you talk to your servant, to the superior, to the inferior, the respect, the callousness to those below you, the words, the ideas—if you are attentive to all that, not correcting, then out of that attention you can know a different kind of concentration. You are then aware of the setting, the noise of the people, people talking over there on the roof, your hushing them up, asking them not to talk, turning your head; you are aware of the various colours, the costumes, and yet concentration is going on. Such concentration is not exclusive, in that there is no effort. Whereas mere concentration demands effort.

October 29 2009

Just be aware; that is all you have to do, without condemning, without forcing, without trying to change what you are aware of. Krishnamurti

September 15 2009

Energy that has no resistance Now, how do we awaken in ourselves an energy that has its own momentum, that is its own cause and effect, an energy that has no resistance and does not deteriorate? How does one come by it? The organized religions have advocated various methods, and by practicing a particular method one is supposed to get this energy. But methods do not give this energy. The practice of a method implies conformity, resistance, denial, acceptance, adjustment, so that whatever energy one has is merely wearing itself out. If you see the truth of this, you will never practise any method. That is one thing. Secondly, if energy has a motive, an end towards which it is going, that energy is self-destructive. And for most of us energy does have a motive, does it not? We are moved by a desire to achieve, to become this or that, and therefore our energy defeats itself. Thirdly, energy is made feeble, petty, when it is conforming to the past—and this is perhaps our greatest difficulty. The past is not only the many yesterdays but also every minute that is being accumulated, the memory of the thing that as over a second before. This accumulation in the mind is also destructive of energy. So to awaken this energy, the mind must have no resistance, no motive, no end in view, and it must not be caught in time as yesterday, today, and tomorrow. Then energy is constantly renewing itself and therefore not degenerating. Such a mind is not committed; it is completely free, and it is only such a mind that can ind the unnameable, that extraordinary something which is beyond words. The mind must free itself from the known to enter into the unknown. Jiddu Krishnamurti

September 07 2009

Quote of Krishnamurti Questioner: Can there be thinking without memory? Krishnamurti: In other words, is there thought without the word? You know, it is very interesting, if you go into it. Is the speaker using thought? Thought, as the word, is necessary for communication, is it not? The speaker has to use words, English words, to communicate with you who understand English. And the words come out of memory, obviously. But what is the source, what is behind the word? Let me put it differently. There is a drum; it gives out a tone. When the skin is tightly stretched at the right tension, you strike it, and it gives out the right tone, which you may recognize. The drum, which is empty, in right tension, is as your own mind can be. When there is right attention and you ask the right question, then it gives the right answer. The answer may be in terms of the word, the recognizable, but that which comes out of that emptiness is, surely, creation. The thing that is created out of knowledge is mechanical, but the thing which comes out of emptiness, out of the unknown, that is the state of creation.

August 25 2009

Is it possible to live a life without any pattern, without any goal, without any idea of the future, a life without conflict? It is only possible when one lives completely with “what is”. With “what is” means with that which is actually taking place. Live with it; do not try to transform it, do not try to go beyond it, do not try to control it, do not try to escape from it, just look at it, live with it. If you are envious, or greedy, jealous, or you have problems, sex, fear, whatever they are, live with them without any movement of thought that wants to move away from them. Which means what? One is not wasting one’s energy in control, in suppression, in conflict, in resistance, in escape. All that energy was being wasted; now one has gathered it up. Because one sees the absurdity of it, the falseness of it, the unreality of it, one has now the energy to live with “what is”.

August 20 2009

To live a life without conflict Human beings have lived in this state of conflict as long as human history is known. Everything they touch turns into conflict, within and without. Either it’s a war between people, or life as a human being is a battlefield within. We all know this constant, everlasting battle, outwardly and inwardly. Conflict does produce a certain result by the use of the will, but conflict is never creative. That’s a dangerous word to use; we’ll go into a little later. To live, to flower in goodness, there must be peace, not economic peace, the peace between two wars, the peace of politicians negotiating treaties, the peace which the church talks about, or what the organized religions preach, but peace that one has discovered for oneself. It is only in peace that we can flower, can grow, can be, can function. It cannot come into being when there is conflict of any kind, conscious or unconscious. Is it possible to live a life without conflict in the modern world, with all the strain, struggle, pressures, and influences in the social structure? That is really living—the essence of a mind that is inquiring seriously. The question of whether there is God, whether there is truth, whether there is beauty can only come when this is established, when the mind is no longer in conflict. Jiddu Krishnamurti The Collected Works vol XVI, pp 80-81

August 09 2009

You are the past, the present, and the future. You are that. You are the master of time, and you can shorten the time or lengthen the time. If you are violent and you say, “I will become non-violent”, that is extending time. During that interval of time, you are being violent, and there is no end to that kind of activity. If you realize that you are the master of time, that time is in your hands, which is an extraordinarily important thing to find out, that means you face the fact of violence. You don’t pursue non-violence, but face the fact of violence, and in that observation there is no time at all, because in that observation there is neither the observer nor all the past accumulation, there is only pure observation. In that there is no time. Are you doing this? When the speaker is talking about it, are you actually seeing the truth of it and therefore doing it? Suppose I have a particular habit, physical or psychological, can the habit end immediately? Or will I take time to end a habit? Suppose you smoke; can you end that habit immediately? The craving of the body for nicotine is different from the perception that you are the master of time. You can shorten the time, and therefore that perception is not a decision not to smoke.

August 07 2009

Every human being is caught in time. I am not talking about time by the watch, chronological time which does influence thought, but of time at a different level, time as a movement of the infinite past, moving through the present to some future. As long as I am caught in that, there is no end to sorrow. I say to myself, “I’ll be happy tomorrow; I’ll escape from my present misery, my deep inner psychological disturbance which brings about sorrow. I’ll gradually get over it, forget it, rationalize it, escape from it or invent some future hope.” But to end suffering I must understand time. Time must come to an end, because thought has created sorrow, thought is time, thought has said, “I’m lonely; I’m of incapable of functioning; I’m not loved; my ambition, my capacity is not fulfilling itself. I must have time to do this, and time to achieve, to become, to change.” The Collected Works vol XVI, p 142,Jiddu Krishnamurti

July 24 2009

The self hides under every stone The self hides in many ways, under every stone, the self can hide in compassion, going to India and looking after poor people, because the self is attached to some idea, faith, conclusion, belief, which makes me compassionate because I love Jesus or Krishna, and I go up to heaven. The self has many masks, the mask of meditation, the mask of achieving the highest, the mask that I am enlightened, that “I know of what I speak.” All this concern about humanity is another mask. So one has to have an extraordinary, subtle, quick brain to see where it is hiding. It requires great attention, watching, watching, watching. Jiddu Krishnamurti

July 14 2009

We do not have to beg for help To follow another, however great, prevents the discovery of the ways of the self; to run after the promise of some ready-made utopia makes the mind utterly unaware of the enclosing action of its own desire for comfort, for authority, for someone else’s help. The priest, the politician, the lawyer, the soldier are all there to “help” us; but such help destroys intelligence and freedom. The help we need does not lie outside ourselves. We do not have to beg for help; it comes without our seeking it when we are humble in our dedicated work, when we are open to the understanding of our daily trials and accidents. We must avoid the conscious or unconscious craving for support and encouragement, for such craving creates its own response, which is always gratifying. It is comforting to have someone to encourage us, to give us a lead , to pacify us; but this habit of turning to another as a guide, as an authority soon becomes a poison in our system. The moment we depend on another for guidance, we forget our original intention, which was to awaken individual freedom and intelligence. Education and the Significance of Life, p 109
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