http://www.jkrishnamurti.org/rss/rss.php http://www.jkrishnamurti.org The Krishnamurti Online Repository RSS en Sun, 27 May 2012 09:17:03 EDT info@jkrishnamurti.org (Paloma Salvador) info@jkrishnamurti.org (Paloma Salvador)http://www.jkrishnamurti.comhttp://www.jkrishnamurti.com/images/Jko_Feed.jpghttp://feedproxy.google.com/~r/JKOnline/~3/pJFOz4n7PW4/goodness-only-flowers-in-freedom-part-1-of-2.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/view-video/goodness-only-flowers-in-freedom-part-1-of-2.phphttp://feedproxy.google.com/~r/JKOnline/~3/tiW_xbaZ_Ko/when-there-is-freedom--5th-qanda--full-version.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/view-video/when-there-is-freedom--5th-qanda--full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/a5JoTPuQdkM/when-there-is-freedom--4th-qanda--full-version.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/view-video/when-there-is-freedom--4th-qanda--full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/lK1FArQEMOk/when-there-is-freedom--3rd-qanda--full-version.php<p>Now the questioner asks: we are in conflict. Must it end? If we battle with each other all day long, as most people are, struggle, conflict, you know, the bitterness, the anger, the hatred, the repulsion - we bear it as long as we can, then comes a moment we have to break. We know the familiar pattern of this. There are more divorces than marriages after marriages. And the questioner asks: what is one to do? If I am everlastingly in conflict with my wife and somehow I can't patch it over, must the relationship end? Or I understand basically the cause of this disruption, of this conflict, which is the sense of separate individualities and I have seen the illusory nature of it and therefore I am no longer pursuing the individual line, therefore what takes place between me, who has perceived that and lives it, not verbally maintains it but actually lives it, then what is my relationship with the person, with the woman who still thinks in terms of the individual? You understand my question?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/when-there-is-freedom--3rd-qanda--full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/XncqroU8s1c/when-there-is-freedom--2nd-qanda--full-version.php<p>What is our present relationship with another? Not romantic, imaginative, flowery and all that superficial thing that disappears in a few minutes, but actually what is our relationship with another? What is your relationship with a particular person, perhaps intimate, it involves sex, it involves a dependence on each other, comforting each other, encouraging each other, possessing each other and therefore jealousy, antagonism, all the rest of it? And the man or the woman goes off to the office, or to some kind of physical work and there he is ambitious, greedy, competitive, aggressive to succeed and comes back home and becomes a tame, friendly, perhaps affectionate husband, wife and so on. Right? That is the actual daily relationship. Nobody can deny that. And we are asking: is that right relationship? We say no, certainly not, that would be absurd to say that is right relationship. So we say that but continue in our old way. We say this is wrong, it is absurd to live that way but we don't seem to be able to understand what is relationship, but accept the pattern set by society, by us, by ourselves - right? So we are going to find out for ourselves what is right relationship, is there such a thing? We may want it, we may wish it, we may long for it but longing, wishing doesn't bring it about. So what one has to do is to go into it seriously to find out.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/when-there-is-freedom--2nd-qanda--full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/9FLFaRHvbPU/when-there-is-freedom-full-version.php<p>Now can I observe myself without any direction, without any comparison, which is, 'I have had this before' - you follow? - just to observe without direction and therefore without motive. That is learning about yourself afresh each time. Not that you have accumulated knowledge about yourself and you know about yourself. If you go into it very, very seriously into this question you will find that it is not little by little by little, first step, second step, third step, first initiation, second initiation - but to see the truth of this instantly - you understand? To see the truth that the moment recognition takes place you are not knowing yourself at all. Is that clear? That requires a great deal of attention. And most of us are so slack, so lazy, we have got all kinds of ideas, that we must be this, we must be that, we must not be this. So we come to it with a tremendous burden. And so we never know ourselves.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/when-there-is-freedom-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/wI1KCtQ-c_A/is-there-anything-sacred-in-life-full-version.php<p>So we are asking whether you can live in this life without a single image. Which means: is there security beyond the image? You understand my question? Is there a sense of well being, a sense of not being hurt psychologically, wounded? Is there such a state so completely secure, not the security brought about by thought, through the image, through the symbol, through various forms of conclusions, ideals and so on, which do not give security, but it gives the illusion of being secure? You are following all this? Oh, for god's sake, we are moving together? It is very difficult to talk or have a serious meeting with so many people, because we are all thinking so many different things. Each one is concerned with his own problems, with his own desires, with his own pursuits, you are committed to this guru or to that idea, so you just come and listen, agree, disagree, just casually carry on. But if you are serious, and life demands that one be serious, not only in the present state of the world, what people have done in the present and the people who are doing it, if you are not aware of all that, which is in ourselves, then we live and bring about corruption, degeneration.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/is-there-anything-sacred-in-life-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/e5_r-rp9ePo/the-ending-of-sorrow-brings-love-and-compassion-full-version.php<p>What is suffering? And why has man put up with it? Can it be ended by will? Or is there a cause for it? If there is a cause it can be ended: what has a cause has an ending. We went into that in the previous talks. That is the law: if there is a cause it must end, there is an ending to it. So we are first asking, as human beings, not as individuals, asking why mankind, why you, and another, live with this, as with fear, as with conflict, outwardly and inwardly, we live with it, we are never free of it. And if one is aware - aware in the sense to observe the actual sorrow that one has. Not invented sorrow, but the actual despair, the actual terrible loneliness, the sense of deprivation, the hopelessness of a life that has no meaning. You may invent the meanings but actually if you observe the life as it is lived has no meaning: going to the office, factory for the rest of one's life, an occasional holiday with bad weather, and this is the way of our existence.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-ending-of-sorrow-brings-love-and-compassion-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/DNnSn9sz4zM/the-relationship-of-desire--will-and-love-full-version.php<p>What is desire? Why human beings have not been able to resolve that problem of constantly desiring, this constant urge, which is the desire to fulfil, the desire to identify and when that desire is not fulfilled the sense of antagonism, bitterness, anger and all the rest of the reactions that arise. Right? So without suppressing, without identifying with something greater - you understand? - which the monks all over the world do. Right? That is, all the monks throughout the world have desire like every other human being, but the monks identify either themselves with Jesus, with Krishna, or Buddha, or whatever it is, and that desire is focussed on a symbol, an idea, a concept, but it is still desire. And there have been monks and priests throughout the world who have tried different ways to suppress desire, to be free of desire: by torturing themselves physically, by fasting, through isolation, never looking at a woman, or a man, never looking at nature, the beauty of the hills, the streams and the waters, because all that provokes desire.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-relationship-of-desire--will-and-love-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/AnK_g5p3CbE/breaking-the-pattern-of-conditioning-full-version.php<p>We are saying there must be a cause for this disorder. What is the cause? Are there several causes for disorder in our life or there is only one factor that brings about disorder? You are understanding my question? - not my question, your question. First of all, are we aware that we live in disorder? I think that is fairly clear. We are. We may have patches of sunlight, but most of the day we live, as we are doing now, with rain and clouds. So we are not talking about patches of order which are really the forgetfulness of disorder. So what is the cause of it? Or are there several causes? There must be disorder when there is contradiction, not only in your action, which is not only in your thought - in your behaviour. Contradiction, saying one thing and doing another. Obviously. And there must be disorder as long as we are conforming. Right? Conforming to an idea, to an ideal, to an image which has been created by another. All right? Which is: as long as there is contradiction in ourselves between action and the fact, between what we think and what we do. Right? That is: as long as man, mind, is trying to change 'what is' into 'what should be', there must be disorder. The totalitarian Communist world have their theoreticians according to Marx and Engles and Lenin and Stalin, all that, and have created a concept, an ideological world and the people there in their authority, in their power are shaping man to conform to that. You are following? This is what all religions have done. There is not much difference - perhaps there is a certain difference - between the totalitarian world and the religious world and the fascists. They are all following the same path, perhaps mildly, gently, forcefully, aggressively, threatening, but it is the same direction.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/breaking-the-pattern-of-conditioning-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/4Kco3yaJebo/action-that-is-always-correct-full-version.php<p>So when we observe attachment towards somebody or something - a piece of furniture, is the person who is attached different from himself, the attachment? You understand what I am saying? Obviously not. Therefore when there is no division and therefore no conflict, the whole process of attachment comes to an end. Please test it. Don't accept a thing anybody says, including myself. Test it. That is, see actually what you are attached to, tied to: to your name, to your family, to your brother, sister, father, wife, girl, boy, whatever it is, to the bishop, or to the pope, or some other person. If you are, just observe it. But if you like to be attached, if you like all the consequences of that attachment, you are perfectly welcome, nobody is going to stop you. But if you want to find out whether there is an action which is incorruptible, which is correct under all circumstances then you have to be free from all values, from all attachment. Because when you observe attachment it is intelligence that is seeing the whole process of it, not analysis.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/action-that-is-always-correct-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/NPem-8D_pZo/the-movement-of-thought-and-becoming-full-version.php<p>The religious people say there is god. And that god has created this world. That god must be rather a miserable god, rather confused, corrupt god to make this world as it is. Or you have your own particular pet theory - the origin of all this. Intellectually conceived, intellectually comprehending the many philosophers, the theologians, the theoreticians of the Communists as well as the Christian theologians, and so on, you might have certain conclusions, opinions, judgements. But if you want to find out the origin of all this you must set aside everything of all that, obviously. And that demands not only a certain quality of strength, of perception, but it requires very careful observation, not analysis. Again, analysis is the pattern of time. We have analysed, analysed, analysed, not only the world outside of us but also philosophers, psychologists, psychotherapists have analysed our minds and have come to certain conclusions, certain concepts and so on. And we are conditioned by these people. And to find out what is the original cause of all this one must be free of all that, otherwise there is no freedom. Freedom is not to go from this village to that village, or freedom of choice in your job, freedom of speech, freedom of this and that, but real freedom lies when the mind and the brain, or the whole organism of psychological structure is free from all the patterns, from all the moulds, from all the impositions of others on our minds and heart.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-movement-of-thought-and-becoming-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/IBR75AvHmTc/why-is-there-such-chaos-in-the-world-full-version.php<p>So we are trying to find out, trying to observe together what is the cause of the extraordinary things that are going on in our life. What is the essence of that cause? Is it that the very beginning of man - and also woman - don't get het up when I don't mention woman - when man and woman began, is it that they took a wrong turn? Look at it please, go into it with me. Why should we suffer? If man is the creation of god, god must be a rather horrible entity, a monstrous entity that is making human beings go through hell. Right? He must be total disorder because we live in disorder - if he created us. If he created us and we are killing each other through terror, bombs, kidnapping - oh, you know all the terrible things that are happening in the world. If you are created in his image, that image must be monstrous. Obviously it is quite evident that man is responsible. Nobody outside of us, no gods, no angels, no Brahman, no higher - none of that is responsible for this, we are responsible. And what is the cause of this? You understand now? Is the cause selfishness? Is the cause the accumulated knowledge - please listen carefully. We are not against knowledge, knowledge is necessary - to drive a car, to learn a language, to operate any electronic... so on, so on, so on - knowledge is necessary. But the psychological knowledge that one has accumulated, generation after generation, is that the cause? Is it that the knowledge has been translated psychologically into concepts, into your belief and my belief - you are following all this? Please sirs, don't go to sleep! If you are really deeply concerned about this, which everyone must be, why we live this way, so-called civilised human beings, with cars, marvellous surgeries, excellent communication, transport and all the rest of it, but psychologically inwardly, inside the skin, we have become terror, we have become the most dangerous people on earth. Right? We may be occasionally kind, occasionally loving, unselfish, but this separate individual unselfishness and so on has not solved the problem. It is not poverty, starvation, disease that is the problem, it is us, our consciousness.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/why-is-there-such-chaos-in-the-world-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/rMnRcRtX2kA/can-you-understand-what-a-religious-life-is-full-version.php<p><strong>K:</strong> I am not your guru, thank god, or anybody's guru.<br /><br /><strong>Q:</strong> No, no, I'll call you as a non-guru sir, but that the whole (inaudible) in your presence. (Pause)<br /><br /><strong>K:</strong> Sir, you asked a question: can tradition and culture exist or co-exist with a religious life? And we said very carefully tradition - apply it, sir, find out - tradition means handing down certain authoritarian statements, certain values, rituals, principles, conclusions, and so on. That's what tradition means. And that word also means betrayal, treason. Culture means to develop, to grow, the mind, your heart, to flower, to have beauty in your life, all that means culture. And a life which we live now daily is constant struggle, work, gathering money, having influence, having pain, suffering a great deal, insensitive to everything about us and only sensitive to our own little problems, and so on and on and on. That is what we call living. And religion as it is explained, means gathering your whole energy to enquire into what is truth and what is reality. Now do you want to go into all this?<br /><br /><strong>Q: </strong>Yes, sir.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/can-you-understand-what-a-religious-life-is-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/N6pmkr1gKJA/2nd-public-dialogue--madras-full-version--ma7879d2.php<p>Q: Can we discuss the control of government and our daily-to-day life?</p> <p>How will you bring about a cessation of the power of the few,, and educate or help the vast majority?</p> <p>In history, only very few individuals bring about a change. Will you have the energy, capacity, drive, the love to bring about a different world?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/2nd-public-dialogue--madras-full-version--ma7879d2.phphttp://feedproxy.google.com/~r/JKOnline/~3/M-s-wch3FNk/the-movement-of-meditation-full-version.php<p>So we are asking, whether a brain, which is your brain, which is the brain of all human beings evolved through immemorial time, conditioned by cultures, religions, by economic, social pressures, that brain has had a timeless continuity till now, and in that duration it has found a sense of being safe. That is why you accept tradition. Because in tradition there is safety, in imitation there is safety, in conformity there is safety, and there is also safety in an illusion. Obviously. All your gods are illusions obviously, put up by thought. So there is not only the obvious continuity, in which the brain seeks safety, but also it finds safety in all kinds of illusory activities in our daily life. Which is a belief or faith is an illusion. There is no need for belief or faith, but having a faith in God, in Jesus, in Krishna or whatever you like to call it and in that faith, in that belief, in that devotion, there is a sense of being protected, being in the womb of god (laughs), which is an illusion. So we are asking now, whether the brain can discover an ending of this continuity of time, because the continuity of time is considered advancement, progress, evolution, evolution based on the continuity of knowledge. And we are challenging that.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/the-movement-of-meditation-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/Lhl4-y7tNCQ/what-is-a-religious-mind-full-version.php<p>So we are using religion and the mind - we have explained through words what the speaker means by religion and the mind. And we are asking, or rather challenging: what is a religious mind? You are challenging it, I am not challenging it, I am not pushing you into a corner to answer. After all existence, living, is a constant process of challenge. You can duck, or run away, or answer it along a particular cultural tradition. But when you answer according to tradition or culture, or environment, then that answer will be very limited. So we are saying, we are asking, we are challenging each other to discover, to find out by careful observation, by careful examination, by investigating 'what is' and whether 'what is' can be totally transformed.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/what-is-a-religious-mind-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/GYc4yNXafo0/what-brings-about-disorder-in-relationship-full-version.php<p>I would suggest that we first look at our life - actually what it is, what is happening in our life because our life in action is society. Right sir? You get it? Agree? Our life in action is our society, and you cannot transform that society unless you transform yourself. That's so obvious. The communists, the liberals, the socialists will not alter it. Or your reading the Gita, the Upanishads will not alter it, or becoming terribly interested in what Buddhism has to say, or follow Zen meditation, you know, none of those will solve it - don't know what has happened today - so, let us look at what is happening in our life, in our daily life. Our daily life is based on relationship. Without relationship, you cannot possibly exist. Right? What is our relationship with each other, not you two sitting together, I don't mean that - but with your wife, with your husband, with your boss, with your factory worker, with your labourer, what is your relationship with each other? In that relationship is there order? Not self-centred activity opposed to another self-centred activity - you follow what... That is contradiction. I may be married, have children, sex and all the rest of it, and if I am self-centred, concerned about my own success, my ambition, my status, worrying about my - all the rest of it - and she is also concerned about herself, her problems, her beauty, her looks and you know, all the rest of it - how can there by any kind of relationship between the two people? You understand all this? If you have one belief and the other has another kind of belief or another kind of conclusion, another kind of dogma, there is no relationship. Haven't you noticed all this?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/what-brings-about-disorder-in-relationship-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/_y_rFM36AEM/is-freedom-a-matter-of-time-full-version.php<p>So, we are saying: observe violence, which is to be angry, to hate, to be jealous - various forms of violence, and don't escape into a non-violent movement, which is the opposite. So, when you observe the fact, there is no opposite. Are you following all this? I observe violence in me. I am violent. Why should there be non-violence? That's my conditioning. Right? That's my hope. That's my intellectual concept - one day I will be non-violent - to be... what is it, what I was talking about? - violence. So the fact of violence, the fact has no opposite. Right? Do you see that? If you see that, you are finished. You understand? Because all our education, all our religion, everything traditional has said: work at it, gradually get rid of it - you follow?. Which is movement in time, which is division. Time is division. So when there is observation of violence, only violence, the observer who is watching the violence - you follow? - that very observer is violence. Right? Right? So the observer is the observed. Are you getting tired? You understand sir? The moment you have a division it's the movement in time, and therefore there must be effort which is, the observer is thinking, the observer thinks he is different from the thing he observes, and so the very division brings conflict, conflict, suppression and all the rest of it. But when the observer realises, that which he is observing is part of himself, so there is no division, there is no duality at all. Right? So, can you see this fact that you are violent, and the fact has no division.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/is-freedom-a-matter-of-time-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/C81pk4xXm5U/an-action-that-is-not-the-outcome-of-thought-full-version.php<p>Is there an action which is not fragmentary which has no regrets, no sense of incompleteness?<br />Is there security in the things of thought<br />Is all psychological security an illusion?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/an-action-that-is-not-the-outcome-of-thought-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/dewhhGiAFRg/san-diego--1970-part-2-of-4.phphttp://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/san-diego--1970-part-2-of-4.phphttp://feedproxy.google.com/~r/JKOnline/~3/TqF8pmjX0m8/how-can-we-bring-about-a-good-society-part-7-of-7.php<p>So our enquiry into this: which is, why human beings separately, you are seeking something, another is seeking something totally different, each one is asking something different. Right? And therefore there is always this self-centred movement. And the society which we have created is based on these self-centred problems, self-centred ambitions, fulfilment and self-centred discipline which says, 'I must', which brings about violence. We are enquiring into all that, which we have, and also we are enquiring into a mind - your mind - mind - you understand? When we use the word 'mind', it is not your mind, or my mind - mind. Because your mind is like the mind of thousands and millions of people. Right? Striving, struggling, demanding, following, accepting, obeying, idealising, belonging to some religion, sorrow, pain, anxiety, your mind is that and the other minds are like that. Right? So your mind is not yours. It is the mind. I don't know if you see this. You may not see this because your vanity, your sense of individual importance may prevent this observation, which is actual. Right? I wonder if you see this. That is why, until we really understand this, that we human beings are so similar psychologically, we human beings right throughout the world are so unhappy. They all pray, but prayer doesn't answer this problem. They are still unhappy, still striving, still despairing. This is the common mind. And so when we are enquiring we are enquiring into the human being, not me and you. We are human beings. I wonder if you see all this</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/how-can-we-bring-about-a-good-society-part-7-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/eUzKgXNor0I/intelligence--love-and-compassion-part-6-of-7.php<p>How shall we find it? Is it dependent on another? Follow this carefully. Can another, however much he may think he is lord and this and the other, can another lead you or help you to that? Right? Please ask this question. Can a group, can a community, can a series of ideas, conclusions, help you to that? Or one must be a light to oneself, not the light which has been kindled at the other's lamp or candle, or fire. You are following this? Please, give your heart to understand all this! Which means not only your heart, your mind, your brain. Freedom is not acting according to whatever you like. That is too childish, which is what is happening in the world, because everybody is doing what they want. And any prevention, any restraint on that is considered lack of fulfilment. Therefore permissiveness in every direction, religiously, socially, morally, is encouraged. And this permissiveness, that is doing exactly what one likes, or saying 'It appeals to me, I feel good in that', denies freedom - we are talking psychologically not freedom from law, from the policeman, from taxes - but freedom from the dependence on another psychologically, because the other, when he instructs you from his knowledge, from his position, from his status, that knowledge is still part of ignorance, because knowledge can never be complete, therefore it is always part of ignorance. Right? I wonder if you see that. Of course.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/intelligence--love-and-compassion-part-6-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/LcqsgTXi15U/are-desire-and-time-responsible-for-fear-part-5-of-7.php<p>So how do we, human beings, go into this question together whether it is possible to eradicate totally this poisonous self-interest, self-centred activity? Right? I do not know if you have ever asked even that question. When you do ask that question you have already begun to be a little more intelligent. Naturally. So we are going this morning, together, to think this problem over, together. Thinking together, not I tell you and you accept, or reject, but together find out if this movement of the ego, the self, can ever end. Right? Are you interested in this? No, no, don't say it's... nod your heads. This is a very serious problem. You may be stimulated while you are in the tent by the speaker - and I hope you are not. But you may be stimulated and therefore rather excited and say, 'Yes, I agree with you. We must do this,' - and when you leave the tent you forget all about it and carry on in your old ways. So together, you putting aside your particular prejudice, your particular gurus, your particular conclusions, together we are going to investigate this question.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/are-desire-and-time-responsible-for-fear-part-5-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/nfh25_phDpI/can-goodness--love-and-truth-be-born-of-discipline-part-4-of-7.php<p>Can one listen without effort, first? Not to the speaker only but to learn the art of listening, which means not creating an image about the speaker, about the person who is speaking - your wife, your husband, and so on - not to have an image when you are listening. Right? Not to have a concept, not to hold on to one's own knowledge and as you are listening interpret what is being said according to your knowledge. All this denies actual listening. If you want to see something very clearly you must give your attention. Attention implies not concentration, just observation, to see what is actually happening. Like a good scientist looking through a microscope, he must look what is actually taking place. But if he has a hypothesis, a conclusion, with that he is looking, then he is incapable of pure observation of what is going on. Right? Please. Therefore there is the art of listening, the art of observing, seeing, then there is the art of thinking together. From that arises the art of learning. We will go into all this presently.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/can-goodness--love-and-truth-be-born-of-discipline-part-4-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/GHMW238iJyE/is-there-security-at-all--pyschologically-part-3-of-7.php<p>If one may, let us think over together this question. That is, if you are willing, put aside your particular vanity, your particular prejudice, your own conclusions and let's think over this problem together. Which means you are not accepting what the speaker is saying, nor are you accepting your own conclusions because you have none, you have put them aside. So let us think this over very carefully, and this may be one of the factors, that human beings are so frightened. Why does the mind cling to a particular memory, to a particular experience, hold on to a belief which has lost all meaning, why? Let's talk it over together.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/is-there-security-at-all--pyschologically-part-3-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/3KHD5Rkc9Ns/can-we-together-create-a-good-society-part-2-of-7.php<p>So, we are saying - I am getting rather tired, are you? - we are saying a good society can come into being immediately, not something to be achieved in the future. That good society can come into being only when we think together, which means no division between you and another. Then our whole conduct changes. Right, do you see that? Then one does not exploit the other, either sexually, or in various psychological subtle ways. Right? At least verbally follow this. But verbally means nothing, like following empty air, holding empty ashes in your empty hand.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/can-we-together-create-a-good-society-part-2-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/9Be7CkMl-KY/is-there-a-way-out-of-the-crisis-in-the-world-part-1-of-7.php<p><span class="Apple-style-span" style="border-collapse: separate; color: #000000; font-family: Times; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Arial,Verdana,Helvetica,sans-serif; font-size: 13px; text-align: justify;">No, please this is very serious because it is either you accept it as an intellectual concept, which then becomes your concept and his concept. If you merely accept the verbal explanation and draw from that explanation a conclusion according to your experience, knowledge, prejudices, and the other does the same, there is no coming together. You are following all this? It is important that we come together in our thinking so that there is no barrier between your thinking and my thinking, his or hers. Can we do this together? Because from this we can proceed because your mind then has a totally different quality. It is entirely objective, nothing personal. The self-centred problems with which we are burdened can never be solved unless there is a different quality of thinking or a different quality of perception, a different quality of insight into the problem. Right? I wonder if you are following all this.</span></span></p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/is-there-a-way-out-of-the-crisis-in-the-world-part-1-of-7.phphttp://feedproxy.google.com/~r/JKOnline/~3/vCRHyEvDydc/the-beginning-of-meditation-part-4-of-4.php<p>So we are asking now: what is the movement of meditation? First of all we must understand the importance of the senses. Most of us react, or act according to the urges, demands and the insistence of our senses. And those senses never act as a whole but only as a part. Right? Please understand this. If you don't mind enquiring into this a little more for yourselves, talking over together, that all our senses never function, move, operate as a whole, holistically. If you observe yourself and watch your senses you will see that one or the other of the senses becomes dominant. One or the other of the senses takes a greater part in observation in our daily living, so there is always imbalance in our senses. Right? May we go on from there?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/the-beginning-of-meditation-part-4-of-4.phphttp://feedproxy.google.com/~r/JKOnline/~3/zai13YNF_TI/how-is-freedom-to-be-understood-and-lived-part-3-of-4.php<p>If I am jealous, envious, the opposite of jealousy is a state of mind which is not jealous - a state of feeling. But if it is the opposite of jealousy that opposite has in it its own opposite. Do we see this? Because we want to go this morning into the question of what is love, whether such a thing exists at all. Or is it merely sensation which we call love. So to understand the full significance and the nature and the beauty of that word which we use as love, we must understand, I think, what is the conflict between the opposites, whether this conflict is illusory, in that illusion we are caught, which has become a habit, or there is only 'what is' and therefore there is no opposite to it. I hope this is not becoming too intellectual, is it? Or too verbal, or too nonsensical.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/how-is-freedom-to-be-understood-and-lived-part-3-of-4.phphttp://feedproxy.google.com/~r/JKOnline/~3/97YzDUADJ9Y/how-is-one-to-have-complete-order-part-2-of-4.php<p>So, similarly can we bring order in our life? That is, to learn the art of putting everything in its right place. That is order. But you cannot put things in their right place unless the man who puts the thing in the right place is also very orderly. You understand? Naturally. So we are trying to find out what is order, and what is disorder. Disorder can be dissolved only when the division between me and the other ceases to be, psychologically. And one has to learn the art of putting things in their proper place. Money, which most of us, if we have lots of it, cling to it, if you have little of it you want more of it, and so on and so on. Money has become tremendously important in the world. And also sex has become tremendously important. I am not going to talk about it, it is important. You know how important it is in your life. And when you give something such great importance that very fact that you are giving a particular thing great importance is disorder. Right? If I give tremendous importance to exercise, so-called yoga, then I am putting that totally out of proportion. So putting everything in its proper place implies giving everything its right value. Right? Can we do that? Do we want to do that? Or is it all much too difficult? Or you say, 'Please, we have lived for so many years in this mess, let me go on. Don't interfere with this mess'. And so you accept the mess and you are accustomed to it. You say we've become comfortable with this mess, and we don't want to alter it. But a man who is seriously concerned not only with the world outside of us but also inwardly, to give money, sex, everything its proper place is to learn the beauty of freedom. Without that there is no freedom.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/how-is-one-to-have-complete-order-part-2-of-4.phphttp://feedproxy.google.com/~r/JKOnline/~3/Ggc76KcTYJk/can-i-strip-myself-of-the-network-of-language-part-1-of-4.php<p><span style="font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 13px;">So we have to enquire: What is action? Right? What do we mean by that word 'action', whether you are married, whether you are not married, whether you are in the office, whether you are fairly well off and independent and so on and so on and so on, what is the correct thing to do in my life, facing all this, not according to any pattern - obviously, that is not correct action - not based on certain ideologies, that also is not correct action because those ideologies are projected by thought, clever, cunning thought. And action based according to certain authority, whether religious, political or your own particular authority based on your own experience and knowledge, that is not correct action either. Please understand all this because if you base your action on your own experience then your experience is very limited, and you are constantly demanding greater and greater and greater experience, which is greater and greater sensation, not experience. The word 'experience' means to go through, finish with something. And action based on a past conclusion, however right, however worthy, but it is still from the past and therefore still limited in terms of time. Or if your action is based on a future conclusion, on a future ideology or a future ideal, that again is not correct action because you have projected the ideal, what you should be, or what your country should be, or what your group should be, and act according to what should be, therefore you are not acting at all. Action implies doing something now, independent of the past and the future</span></p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/can-i-strip-myself-of-the-network-of-language-part-1-of-4.phphttp://feedproxy.google.com/~r/JKOnline/~3/52VgUC7-cr0/ojai--may-18th--1980-part-6-of-6.php<p>So is there an action which is not born out of time? I am going to explain this carefully. Acquiring knowledge in any field requires time. To get to know each other requires time, if they are more intimate, that also requires time. So all our action is the outcome of knowledge and time. Right? Time being not only by the watch, by the sun rise and sun set, but also psychologically. That is, I am, I shall be; I have not, but I will have; or, I am greedy, angry, violent, but time will help me to resolve it. So our mind is put together by thought and time, and knowledge. So our action is born out of that. If you examine it very carefully, all our action is based on that, and therefore knowledge being incomplete, thought being incomplete, there must be strife between two people, whether it's man, woman, and so on, man and man, the whole business of relationship. And if one understands this, or intellectually is aware of it, to be intellectually aware of it is partial, because that is only a part of our life, to be emotionally aware of it is also partial, but to be aware of it completely, the whole implication of that. Right? Are we following each other, I hope.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-18th--1980-part-6-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/1LMJNLIyk78/ojai--may-17th--1980-part-5-of-6.php<p>And we are asking, as we have said during the past talks, whether it is possible for a human being to be totally psychologically free of fear. Last Saturday, or Sunday, we went into that very carefully. And if one may briefly repeat it: is fear, of which all of us know, of various kinds, is fear of things with regard to that or that, or is fear the very structure of the mind; or thought has put fear there? Please, I am not asserting, we are talking over together. The mind, which is all the movement of the brain, the reactions, the responses of our nerves and all that, that mind in itself, has it fear? Or thought, which is part of the mind, has brought about fear? Right? We are asking this question. And we said, to find that out you must examine the nature of thought, our whole process of thinking, which is born as a reaction out of knowledge, experience, stored up in the brain. As knowledge is always incomplete, whether scientific knowledge, or the knowledge that one has acquired through experience, or the knowledge through books, study, research, must always be incomplete. That's a fact. And thought therefore is incomplete, fragmented, broken up, divisive. And we are asking has thought put, introduced the fact of fear?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-17th--1980-part-5-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/ObCICRjn5EE/ojai--may-11th--1980-part-4-of-6.php<p>Desire has created so many problems, both sexual, various forms of objects to which desire drives, and desire to achieve success, desire to be better than somebody and so on and so on. This whole competitive existence of human beings. Perhaps competition is destroying the world - super powers, and so on, the importance given to success, to fulfilment, to achievement and so on. So we have to examine together the nature of desire. We are not saying you must suppress or fulfil desire, or evade, or overcome, but we are examining the whole momentum, the movement of desire. We are following each other?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-11th--1980-part-4-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/JOa8AkETyR8/ojai--may-10th--1980-part-3-of-6.php<p>We are asking: what is thought, what is thinking? Why has thought made all this? Why has thought brought about marvellous medicine and also why thought creates wars and destroys human beings? Why has thought made god and why has thought made the image of god? We have, thought has made the image of god. And also thought has brought such enormous conflict between human beings, between you and your intimate friend, intimate person, wife, husband, boy and so on and so on. Are you interested in all this? Or have you come here to enjoy a rather cool morning, sitting under the trees? If you are really interested, not in what is being said, but rather interested to find out, interested to find out for yourself why has thought done this, what is the nature of thought. That means, together we are looking into it. That means you must exercise your observation, you must go into it as alertly, keenly, passionately as the speaker is doing. Not just sit there and casually listen and go away. This is not an entertainment, this is a very serious affair.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-10th--1980-part-3-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/Lv1iomuB8G0/ojai--may-4th--1980-part-2-of-6.php<p>So the problem now is our consciousness. You understand now? Our consciousness, which means the way you think, the way you live, the way you believe, the way you react, your behaviour, your thinking, all that is your consciousness, which is your life. That consciousness is you. Please, this is really important to understand, give your attention for a few minutes. The whole of that consciousness is essentially you. The content of that consciousness makes consciousness. You understand? The content of consciousness of a Protestant, is what he believes, his rituals, his images of religion, Jesus and all that, and his nationalistic, his particular attitudes, opinions, his relationship with another, his hurts, his anxiety, his sorrow. Right? And the Catholic with his content of his consciousness, and the Hindu with his, and the Buddhist and so on, the Arabs and the Jews. You follow all this? That consciousness is put together by its content. And as long as that content remains the conflict must go on. Have you got this point?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-4th--1980-part-2-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/rHxDq8j0ikY/ojai--may-3rd--1980-part-1-of-6.php<p>So can we, at least for an hour, and perhaps for the rest of our life, think together? There is thinking together about something. Right? We do think together when there is a crisis, like a terrible war, then we forget our own particular nonsense, and the threat of something much greater, as war, brings us together. That's obvious. And anybody who disagrees with that is either shot, sent to prison, or called a coward, conscientious objectors and so on and so on. So apparently a great crisis brings man, human beings together - in the name of patriotism, in the name of god, in the name of peace, and so on. But we have no visible, actual crisis as war now, fortunately. And so each one does what he wants. And that pursuit is encouraged. So we are gradually losing our freedom. I wonder if you observe all this.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/ojai--may-3rd--1980-part-1-of-6.phphttp://feedproxy.google.com/~r/JKOnline/~3/OvbOWTRoOSQ/saanen--1982--question-and-answer--part-3-of-3.php<p>Then what is the state of the mind, the brain that is not caught in this movement? Is that at all possible? Is it at all possible not to respond hatred by hatred, which is what's happening inwardly? Can you see, having created confusion, seeking clarity, and that clarity is partial, and then caught again by the outer world and so on. The back and forth. This is clear. This is what we are doing, this is what is actually taking place in all of us - responding to the outer, which we have created, and then the outer is challenging us, and we respond to it. Right? See this tremendous mechanical process of our life. And is there a cessation of this movement, is there a freedom at all from this movement? Then if there is, what is the quality of the brain which is not caught in this repetitive reactions? You're following? We have to find out. It's no good the speaker telling you what it is, we have to work, find out, work at it. Then if one understands this process, this way of living, and if you enquire very, very deeply, then there is a freedom in which there is this quality of affection, love and so on. As long as this reaction goes on between the outer and the inner, there cannot be love. Right? Go into it. If I depend on you, as my guru, and you naturally depend on me, because you can't be a guru without me, so you tell me and I respond to you, which is out - you follow? - the same phenomena going on. How can there be this sense of great love which is intelligence, when I depend on you, and you depend on me? You understand?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--1982--question-and-answer--part-3-of-3.phphttp://feedproxy.google.com/~r/JKOnline/~3/j5KGJCBI43M/saanen--1982--question-and-answer--part-2-of-3.php<p>So when one enters the world, the trouble begins. The world which human beings have created, not only the past generation upon generation, which has created this society, but also all of us are contributing to it. When you buy a stamp, when you post a letter, you are contributing to war. When you take the train, you are contributing to war. So you might say, I won't take a train, I won't post a letter, I won't telephone, I won't pay taxes, and so on. Taxes are rather difficult - the Government will be after you, if you have money. So what will you do? Withdraw completely, not write a letter, not travel? You understand, sir, this question has been put to the speaker, often. Say you are against war, peace and so on, but you're contributing to it by travelling all over the world. So where shall I stop? You understand? Not write a letter, not travel, not do all the things that are contributory, that help war? Or do you ask a much more fundamental question, which is, why does war exist at all? Why has man, who is so-called civilised, so-called educated, why does he support killing another, another human being. So what is the fundamental question there? Is it nationality, is it this whole idea of isolation? - national isolation, individual isolation, communal isolation. When I put on a monk's robe or a different kind of robe, I am isolating myself. So is isolation the cause of war? Obviously. When I say I'm British, you're French, you're this, you're that, I'm isolating myself; I've a long tradition as a British or an Indian. If I am an Indian, I have a much more ancient tradition, which is isolating me. So any form of isolation must contribute to war, which war being not only killing each other but the conflict with each other. Right?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/listen-audio/saanen--1982--question-and-answer--part-2-of-3.phphttp://feedproxy.google.com/~r/JKOnline/~3/3SEiBnUMwwk/20120527.phpSelf-knowledge is not a thing to be bought in books, nor is it the outcome of a long painful practice and discipline, but it is awareness, from moment to moment, of every thought and feeling as it arises in relationship. Relationship is not on an abstract, ideological level but an actuality, the relationship with property, with people, and with ideas. Relationship implies existence and, as nothing can live in isolation, to be is to be related. Our conflict is in relationship, at all the levels of our existence, and the understanding of this relationship, completely and extensively, is the only real problem that each one has. This problem cannot be postponed nor be evaded. The avoidance of it only creates further conflict and misery; the escape from it only brings about thoughtlessness, which is exploited by the crafty and the ambitious.

Collected Works, Vol. VI,50,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120527.phphttp://feedproxy.google.com/~r/JKOnline/~3/35MC8OZDnVU/20120526.phpNow, 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 practice 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 was 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 find the unnameable, that extraordinary something which is beyond words. The mind must free itself from the known to enter into the unknown.

Collected Works, Vol. XIII,337,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120526.phphttp://feedproxy.google.com/~r/JKOnline/~3/hn3HDY4L0Xo/20120525.phpWhy should not jealousy, ambition, etc. be immediately brushed aside? Why should there be this postponement, the gradual change, the acceptance of idealistic authority? I hope, sirs, you are thinking it out with me and not merely listening to me. We accept this gradual process of change because it is more easy, and postponement is more pleasurable. The immediate gives you a great deal of excitement, and to see its value is much more difficult and requires much greater attention and energy. I do not know if you have realized that in facing a fact there is a release of energy, and it is this facing the fact, from which energy is derived, which has the quality that brings about mutation. And we cannot face the fact if we are convinced that change through a gradual process, through influence, through fear, through compulsion, is the only way. In the very act of facing it, you will find there is release of energy, psychologically. Most of our lives are wasted through conflict. We do not face facts but run away from them, seeking various forms of escape. This is dissipated energy, and the result of that dissipation is confusion. If one does not escape, if one does not translate the fact in terms of one's own pleasure and pain, but merely observes, then that act of pure seeing in which there is no resistance is the releasing of energy.

Collected Works, Vol. XII,288,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120525.phphttp://feedproxy.google.com/~r/JKOnline/~3/SbEjMHuJ0L4/20120524.phpTo bring about a good society, human beings have to change. You and I must find the energy, the impetus, the vitality to bring about this radical transformation of the mind, and that is not possible if we do not have enough energy. We need a great deal of energy to bring about a change within ourselves, but we waste our energy through conflict, through resistance, through conformity, through acceptance, through obedience. It is a waste of energy when we are trying to conform to a pattern. To conserve energy we must be aware of ourselves, how we dissipate energy. This is an age-long problem because most human beings are indolent; they would rather accept, obey, and follow. If we become aware of this indolence, this deep-rooted laziness, and try to quicken the mind and the heart, the intensity of it again becomes a conflict, which is also a waste of energy. Our problem, one of the many that we have, is how to conserve this energy, the energy that is necessary for an explosion to take place in consciousness: an explosion that is not contrived, that is not put together by thought, but an explosion that occurs naturally when this energy is not wasted. Conflict in any form, at any level, at any depth of our being, is a waste of energy.

Collected Works, Vol. XVI,152,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120524.phphttp://feedproxy.google.com/~r/JKOnline/~3/pNy8kkJa1Rg/20120523.phpWhat do we mean by transformation? Surely, the cessation of all problems, cessation from conflict, confusion, and misery. If you observe, you will see that the mind is cultivating, sowing, and harvesting as a farmer cultivates, sows, and reaps. But, unlike the farmer who allows the field to lie fallow during winter, the mind never allows itself to lie fallow. As the rains, the storms, and the sunshine recreate the earth, so during that passive yet alert fallowness of the mind, there is rejuvenation, a renewal, so the mind renews itself and the problems are resolved. The problems are resolved only when they are seen clearly and swiftly. The mind is constantly distracted, escaping, because to see a problem clearly might lead to action which might create further disturbance; and so the mind is constantly avoiding facing the problem, which only gives strength to the problem. But, when it is seen clearly without distortion, then it ceases to be. So long as you think in terms of transformation, there cannot be transformation, now or hereafter. Transformation can come only when every problem is immediately understood. You can understand it when there is no choice and the seeking of a result, when there is no condemnation or justification. Where there is love, there is neither choice nor search for an end, nor condemnation, nor justification. It is this love that brings about transformation.

Collected Works, Vol. IV,206,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120523.phphttp://feedproxy.google.com/~r/JKOnline/~3/Get7zMKj880/20120522.phpThe very awareness of what is is a liberative process. So long as we are unaware of what we are and are trying to become something else, so long will there be distortion and pain. The very awareness of what I am brings about transformation and the freedom of understanding.

Collected Works, Vol. IV,75,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120522.phphttp://feedproxy.google.com/~r/JKOnline/~3/bM3CP5l3ogI/20120521.phpChange comes into being when there is no fear, when there is neither the experiencer nor the experience; it is only then that there is the revolution which is beyond time. But that cannot be as long as I am trying to change the 'I', as long as I am trying to change what is into something else. I am the result of all the social and the spiritual compulsions, persuasions, and all the conditioning based on acquisitiveness -my thinking is based on that. To be free from that conditioning, from that acquisitiveness, I say to myself, 'I must not be acquisitive; I must practice nonacquisitiveness.' But such action is still within the field of time, it is still the activity of the mind. Just see that. Don't say, 'How am I to get to that state when I am nonacquisitive?' That is not important. It is not important to be nonacquisitive; what is important is to understand that the mind which is trying to get away from one state to another is still functioning within the field of time, and therefore there is no revolution, there is no change. If you can really understand this, then the seed of that radical revolution has already been planted and that will operate: you have not a thing to do.

Collected Works, Vol. VIII,163,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120521.phphttp://feedproxy.google.com/~r/JKOnline/~3/d3fS_3fS9sk/20120520.phpCan I look without the word at every problem: the problem of fear, the problem of pleasure? Because the word creates, breeds thought; and thought is memory, experience, pleasure, and therefore a distorting factor. This is really quite astonishingly simple. Because it is simple, we mistrust it. We want everything to be very complicated, very cunning; and all cunning is covered with a perfume of words. If I can look at a flower nonverbally -and I can; anyone can do it, if one gives sufficient attention -can't I look with that same objective, nonverbal attention at the problems which I have? Can't I look out of silence, which is nonverbal, without the thinking machinery of pleasure and time being in operation? Can't I just look? I think that's the crux of the whole matter -not to approach from the periphery, which only complicates life tremendously, but to look at life, with all its complex problems of livelihood, sex, death, misery, sorrow, the agony of being tremendously alone -to look at all that without association, out of silence, which means without a center, without the word which creates the reaction of thought, which is memory and hence time. I think that is the real problem, the real issue: whether the mind can look at life where there is immediate action, not an idea and then action, and eliminate conflict altogether.

Collected Works, Vol. XV,143,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120520.phphttp://feedproxy.google.com/~r/JKOnline/~3/5jpj57Kbruk/20120519.phpIt is the mind, it is thought, that creates time. Thought is time, and whatever thought projects must be of time; therefore, thought cannot possibly go beyond itself. To discover what is beyond time, thought must come to an end -and that is a most difficult thing because the ending of thought does not come about through discipline, through control, through denial or suppression. Thought ends only when we understand the whole process of thinking and, to understand thinking, there must be self-knowledge. Thought is the self, thought is the word which identifies itself as the 'me', and at whatever level, high or low, the self is placed, it is still within the field of thought. And the self is very complex; it is not at any one level but is made up of many thoughts, many entities, each in contradiction with the other. There must be a constant awareness of them all, an awareness in which there is no choice, no condemnation or comparison, that is, there must be the capacity to see things as they are without distorting or translating them. The moment we judge or translate what is seen, we distort it according to our background. To be is to be related, and it is only in the midst of relationship that we can spontaneously discover ourselves as we are. It is this very discovery of ourselves as we are, without any sense of condemnation or justification, that brings about a fundamental transformation in what we are -and that is the beginning of wisdom.

Collected Works, Vol. VI,220,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120519.phphttp://feedproxy.google.com/~r/JKOnline/~3/LXKcPIYaKMk/20120518.phpThe what is is what you are, not what you would like to be; it is not the ideal because the ideal is fictitious, but it is actually what you are doing, thinking, and feeling from moment to moment. What is is the actual, and to understand the actual requires awareness, a very alert, swift mind. But if we begin to condemn what is, if we begin to blame or resist it, then we shall not understand its movement. If I want to understand somebody, I cannot condemn him -I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behavior; but if you merely condemn, resist, or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels, and does from moment to moment. That is the actual. Any other action, any ideal or ideological action is not the actual -it is merely a wish, a fictitious desire to be something other than what is. So, to understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive.

Collected Works, Vol. V,50,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120518.phphttp://feedproxy.google.com/~r/JKOnline/~3/0x0Mje1vJ30/20120517.phpTo understand something, I must give it full attention, and an ideal is merely a distraction which prevents my giving that feeling or that quality full attention at a given time. If I am fully aware, if I give my full attention to the quality I call greed without the distraction of an ideal, then am I not in a position to understand greed and so dissolve it? You see, we are so accustomed to postponement, and ideals help us to postpone; but if we can put away all ideals -because we understand the escapes, the postponing quality of an ideal- and face the thing as it is, directly, immediately, give our full attention to it, then, surely, there is a possibility of transforming it.

Collected Works, Vol. V,290,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120517.phphttp://feedproxy.google.com/~r/JKOnline/~3/-orTSGzH3mQ/20120516.phpLike most people, you have ideals, have you not? And the ideal is not real, not factual; it is what should be, it is something in the future. Now, what I say is this: forget the ideal, and be aware of what you are. Do not pursue what should be, but understand what is. The understanding of what you actually are is far more important than the pursuit of what you should be. Why? Because, in understanding what you are, there begins a spontaneous process of transformation; whereas, in becoming what you think you should be, there is no change at all, but only a continuation of the same old thing in a different form. If the mind, seeing that it is stupid, tries to change its stupidity into intelligence, which is what should be, that is silly, it has no meaning, no reality; it is only the pursuit of a self-projection, a postponement of the understanding of what is. As long as the mind tries to change its stupidity into something else, it remains stupid. But if the mind says, 'I realize that I am stupid and I want to understand what stupidity is, therefore I shall go into it, I shall observe how it comes into being,' then that very process of inquiry brings about a fundamental transformation.

Think on These Things,182,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120516.phphttp://feedproxy.google.com/~r/JKOnline/~3/0zGRTs6SUEM/20120515.phpThe process of thought ever denies love. It is thought that has emotional complications, not love. Thought is the greatest hindrance to love. Thought creates a division between what is and 'what should be', and on this division morality is based; but neither the moral nor the immoral know love. This moral structure, created by the mind to hold social relationships together, is not love, but a hardening process like that of cement. Thought does not lead to love, thought does not cultivate love, for love cannot be cultivated as a plant in the garden. The very desire to cultivate love is the action of thought. If you are at all aware, you will see what an important part thought plays in your life. Thought obviously has its place, but it is in no way related to love. What is related to thought can be understood by thought, but that which is not related to thought cannot be caught by the mind. You will ask, then what is love? Love is a state of being in which thought is not; but the very definition of love is a process of thought, and so it is not love. We have to understand thought itself, and not try to capture love by thought. The denial of thought does not bring about love. There is freedom from thought only when its deep significance is fully understood; and, for this, profound self-knowledge is essential, not vain and superficial assertions. Meditation and not repetition, awareness and not definition, reveal the ways of thought. Without being aware and experiencing the ways of thought, love cannot be.

Commentaries on Living, Series 1,16,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120515.phphttp://feedproxy.google.com/~r/JKOnline/~3/pGX8Jv4a1o0/20120514.phpQuestioner: 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.

Collected Works, Vol. XII,181,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120514.phphttp://feedproxy.google.com/~r/JKOnline/~3/OVADnhO0hxc/20120513.phpCan thought resolve our problems? By thinking over the problem, have you resolved it? Any kind of problem -economic, social, religious- has it ever been really solved by thinking? In your daily life, the more you think about a problem, the more complex, the more irresolute, the more uncertain it becomes. Is that not so in our actual, daily life? You may, in thinking out certain facets of the problem, see more clearly another person's point of view, but thought cannot see the completeness and fullness of the problem; it can only see partially, and a partial answer is not a complete answer, therefore it is not a solution. The more we think over a problem, the more we investigate, analyze, and discuss it, the more complex it becomes. So, is it possible to look at the problem comprehensively, wholly? How is this possible? Because that, it seems to me, is our major difficulty. Our problems are being multiplied, there is imminent danger of war, there is every kind of disturbance in our relationships, and how can we understand all that comprehensively, as a whole? Obviously, it can be solved only when we can look at it as a whole -not in compartments, not divided. When is that possible? Surely, it is only possible when the process of thinking which has its source in the 'me', the self, in the background of tradition, of conditioning, of prejudice, of hope, of despair, has come to an end. Can we understand this self, not by analyzing, but by seeing the thing as it is, being aware of it as a fact and not as a theory -not seeking to dissolve the self in order to achieve a result but seeing the activity of the self, the 'me', constantly in action? Can we look at it, without any movement to destroy or to encourage? That is the problem, is it not? If, in each one of us, the center of the 'me' is non-existent, with its desire for power, position, authority, continuance, self-preservation, surely our problems will come to an end. The self is a problem that thought cannot resolve. There must be an awareness which is not of thought. To be aware, without condemnation or justification, of the activities of the self, just to be aware, is sufficient.

The First and Last Freedom,112,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120513.phphttp://feedproxy.google.com/~r/JKOnline/~3/3TxtveiV6z4/20120512.phpI do not know if any of you have had a moment of creativity, not action -I am not talking of putting something into action- I mean that moment of creation when there is no recognition. At that moment, there is that extraordinary state in which the 'me', as an activity through recognition, has ceased. I think some of us have had it, perhaps most of us have had it. If we are aware, we will see in that state that there is no experiencer who remembers, translates, recognizes, and then identifies; there is no thought process which is of time. In that state of creation, creativity, or in that state of the new which is timeless, there is no action of the 'me' at all. We do not have to seek truth. Truth is not something far away. It is the truth of the mind, truth of its activities from moment to moment. If we are aware of this moment-to- moment truth, of this whole process of time, this awareness releases consciousness or that energy to be. As long as the mind uses consciousness as the self?activity, time comes into being with all its miseries, with all its conflicts, with all its mischiefs, its purposive deceptions; and it is only when the mind, understanding this total process, ceases, that love will be. You may call it love or give it some other names; what name you give is of no consequence.

Collected Works, Vol. VI,323,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120512.phphttp://feedproxy.google.com/~r/JKOnline/~3/gK1-eZImtNI/20120511.phpWhat is it to be self-centered? When are you conscious of being the 'me'? As I have suggested often during these talks, don't merely listen to me verbally but use the words as a mirror in which you see your own mind in operation. If you merely listen to my words, then you are very superficial and your reactions will be very superficial. But if you can listen, not to understand me or what I am saying, but to see yourself in the mirror of my words, if you use me as a mirror in which you discover your own activity, then it will have a tremendous and profound effect. But, if you merely listen as in political or any other talks, then I am afraid you will miss the whole implication of the discovery for yourself of that truth which dissolves the center of the 'me'. I am only conscious of this activity of the 'me' when I am opposing, when consciousness is thwarted, when the 'me' is desirous of achieving a result. The 'me' is active, or I am conscious of that center, when pleasure comes to an end and I want to have more of that pleasure; then there is resistance and there is a purposive shaping of the mind to a particular end which will give me a delight, a satisfaction. I am aware of myself and my activities when I am pursuing virtue consciously. That is all we know. A man who pursues virtue consciously is unvirtuous. Humility cannot be pursued, and that is the beauty of humility.

Collected Works, Vol. VI,321,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120511.phphttp://feedproxy.google.com/~r/JKOnline/~3/QX4nmCoY8_s/20120510.phpThe self must cease through awareness of its own limitation, the falseness of its own existence. However deep, wide, and extensive it may become, the self is always limited, and until it is abandoned, the mind can never be free. The mere perception of that fact is the ending of the self, and only then is it possible for that which is the real to come into being.

Collected Works, Vol. VIII,312,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120510.phphttp://feedproxy.google.com/~r/JKOnline/~3/HTlM2Sv0un8/20120509.phpSo long as the 'me' is the observer, the one who gathers experience, strengthens himself through experience, there can be no radical change, no creative release. That creative release comes only when the thinker is the thought, but the gap cannot be bridged by any effort. When the mind realizes that any speculation, any verbalization, any form of thought only gives strength to the 'me', when it sees that as long as the thinker exists apart from thought there must be limitation, the conflict of duality, when the mind realizes that, then it is watchful, everlastingly aware of how it is separating itself from experience, asserting itself, seeking power. In that awareness, if the mind pursues it ever more deeply and extensively without seeking an end, a goal, there comes a state in which the thinker and the thought are one. In that state there is no effort, there is no becoming, there is no desire to change; in that state the 'me' is not, for there is a transformation which is not of the mind.

The First and Last Freedom,140,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120509.phphttp://feedproxy.google.com/~r/JKOnline/~3/KhTuCAfzvB8/20120508.phpA man who says, 'I know' is the most destructive human being because he really does not know. What does he know? So, when you are conscious you are transformed, when you are aware that you are transformed, you are not.

Collected Works, Vol. VIII,5,Choiceless Awarenesshttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120508.php