http://www.jkrishnamurti.org/rss/rss.php http://www.jkrishnamurti.org The Krishnamurti Online Repository RSS en Fri, 10 Feb 2012 14:23:47 EST 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/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/xHxxtuQcN34/organisations-have-not-saved-man-full-version.phpThere is outer and inner fragmentation. Who is going to change man? Have organisations of any kind helped? To go very far we must begin very near which is with ourselves. Is one aware of one's thoughts feelings, fears, pleassure?http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/organisations-have-not-saved-man-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/eTI0SATkc-Q/what-kind-of-brain-is-needed-for-meditation-full-version.php<p>A brain must have space. So what is space? Not only the space between here and there - space indicates 'without a centre'. Right? If you have a centre, and you move away from the centre to the periphery, however long, wide the periphery is, it is still limited. Right? Are we following each other? So, space indicates, does it not, where there is no centre and there is no periphery, there is no boundary. Have we such a brain that one doesn't belong to any thing, attached to anything - attached to one's experience, conclusions, hopes, ideals, and so on, so that the brain is really, completely free? Right? If it is burdened, you can't walk very far, you can't go very far. If it is crude, vulgar, self-centred, it cannot have measureless space. And space indicates - one is using the word very, very carefully - emptiness. Are you following? Does it interest you at all this? Are you sure, coming here in spite of the awful rain and wind, we are communicating with each other?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/what-kind-of-brain-is-needed-for-meditation-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/qLTnbGir44c/freedom-from-the-self-full-version.php<p>So what is the cause, the root of fear? Is it thought and is it time? We must cover a great deal so we must be brief. Is it thought - thinking about the future or thinking about the past? And so, is thought one of the causes of fear? And is time also the cause - time, as growing old, as most of us are. The moment we are born we are already growing old. And time as future - not by the watch, by the day or by the year - but time as a movement from 'what is' to 'what should be', 'what might be', 'what has been', we said the whole movement of time, the psychological process of time - is that one of the causes of fear? The memory of some pain, both physical and psychological, which might have happened a couple of weeks ago and remembering that and being afraid that it might happen again - which is the movement of time and thought.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/freedom-from-the-self-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/E2zgAH88RCs/2nd-question-and-answer-meeting--1983--full-version.php<p><strong>K: </strong>Then sir, that means the idea of individual separation, psychologically, is non-existent. That means you have tremendous responsibility for the whole. If I feel tremendous responsibility I will not kill a Brazilian, an Arab, because he is part of me. I don't know if you go as far as that. And that is not pacifism - that is another conclusion. The fact is our consciousness is shared by all humanity.</p> <p>Now what is the relationship between consciousness, mind, brain and all the rest of it - meditation included, all right, include everything - what is the relationship between them all? Is the cord of relationship thought? As the pearls are held together by a thin nylon thread, are all these, consciousness, mind, brain and so on, held together by thought? Thought is the thin line, thin fibre that holds all this together? Please. So one has to go into the very question: why has thought become so extraordinarily vibrant, alive, and full of activity? Right? Why? Is thought feeling? Is thought emotion? Of course it is. If I do not recognise an emotion, which is the activity of thought to recognise, then that emotion is not. You understand all this? So thought apparently is the main thread that holds the whole thing together? Is that so?</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/2nd-question-and-answer-meeting--1983--full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/yZ96M1hjakU/1st-question-and-answer-meeting--30th-august-1983-full-version.php<p>Why have human beings yielded to desire, to do everything that they wanted to do, on one side; and there are other human beings who say you must suppress desire? You understand this? The monks, the sanyasis of India, and the Buddhist monks, all say you must control your desire, or transform your desire to god. Do you understand all this? Turn your desire to the worship of your saviour, turn this desire that is so strong, take vows against it - vows of celibacy, vows of silence, vows of one meal a day. You understand? Have you ever been in a monastery? No? I was in one for some time for fun. And I watched, I listened, slept there, did the things they did. It was really a cruel affair. Take a vow of silence and never speak again - you understand what it means? Never look at a woman. Do you understand all this? Never look at the sky, the beauty of trees, the solitary tree in a field, never communicate what you are feeling to another. Do you understand all this? In the name of service, in the name of god, human beings have tortured themselves to find illumination, to find enlightenment, to find something or other, heaven. And that is a tremendously torturing affair. And desire is at the root of all this. Right? I wonder if you understand all this.</p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/1st-question-and-answer-meeting--30th-august-1983-full-version.phphttp://feedproxy.google.com/~r/JKOnline/~3/1ZpjOLqz-Us/only-in-peace-can-the-human-mind-be-free-full-version.php<p><span style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 13px;">So we are asking a question, which is, are we separate from the rest of humanity? You understand my question? Are you separate? Are you an individual so that you as an individual are seeking your own happiness, your own pleasures, solitary in your illusions, in your particular form of imaginative hope? So this is a question that must be answered very carefully, gone into, by both of us. Because if that is the cause of it, it is either the cause is rational, real, actual and then we have to deal with that, or it is really illusory. Each one of us has been brought up to think that we are individuals, separate. Is that a fact? Is our consciousness - which contains our behaviour, our reactions, our pleasures, fears, anxieties, sorrow and all the experiences, knowledge, all that is our consciousness, what you are, what each one of us is - is that consciousness different from the rest of humanity? You understand my question?</span></p>http://www.jkrishnamurti.org/krishnamurti-teachings/view-video/only-in-peace-can-the-human-mind-be-free-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/fCzWDJ9V6ZU/20120210.phpSo, your religion, your belief in God, is an escape from actuality, and therefore it is no religion at all. The rich man who accumulates money through cruelty, through dishonesty, through cunning exploitation believes in God; and you also believe in God, you also are cunning, cruel, suspicious, envious. Is God to be found through dishonesty, through deceit, through cunning tricks of the mind? Because you collect all the sacred books and the various symbols of God, does that indicate that you are a religious person? So, religion is not escape from the fact; religion is the understanding of the fact of what you are in your everyday relationships; religion is the manner of your speech, the way you talk, the way you address your servants, the way you treat your wife, your children, and neighbors. As long as you do not understand your relationship with your neighbor, with society, with your wife and children, there must be confusion; and whatever it does, the mind that is confused will only create more confusion, more problems and conflict. A mind that escapes from the actual, from the facts of relationship, shall never find God; a mind that is agitated by belief shall not know truth. But the mind that understands its relationship with property, with people, with ideas, the mind which no longer struggles with the problems which relationship creates, and for which the solution is not withdrawal but the understanding of love;such a mind alone can understand reality.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120210.phphttp://feedproxy.google.com/~r/JKOnline/~3/XhBBfNpzHxk/20120209.phpDoes belief give enthusiasm? Can enthusiasm sustain itself without a belief, and is enthusiasm at all necessary, or is a different kind of energy needed, a different kind of vitality, drive? Most of us have enthusiasm for something or other. We are very keen, very enthusiastic about concerts, about physical exercise, or about going to a picnic. Unless it is nourished all the time by something or other, it fades away and we have a new enthusiasm for other things. Is there a self-sustaining force, energy, which doesn't depend on a belief?The other question is: Do we need a belief of any kind, and if we do, why is it necessary? That's one of the problems involved. We don't need a belief that there is sunshine, the mountains, the rivers. We don't need a belief that we and our wives quarrel. We don't have to have a belief that life is a terrible misery with its anguish, conflict, and constant ambition; it is a fact. But we demand a belief when we want to escape from a fact into an unreality.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120209.phphttp://feedproxy.google.com/~r/JKOnline/~3/8hlZqqKj-uQ/20120208.phpSurely, a man who is understanding life does not want beliefs. A man who loves, has no beliefs, he loves. It is the man who is consumed by the intellect who has beliefs, because intellect is always seeking security, protection; it is always avoiding danger, and therefore it builds ideas, beliefs, ideals, behind which it can take shelter. What would happen if you dealt with violence directly, now? You would be a danger to society; and because the mind foresees the danger, it says, "I will achieve the ideal of nonviolence ten years later"- which is such a fictitious, false process. To understand what is, is more important than to create and follow ideals because ideals are false, and what is is the real. To understand what is requires an enormous capacity, a swift and unprejudiced mind. It is because we don't want to face and understand what is that we invent the many ways of escape and give them lovely names as the ideal, the belief, God. Surely, it is only when I see the false as the false that my mind is capable of perceiving what is true. A mind that is confused in the false can never find the truth. Therefore, I must understand what is false in my relationships, in my ideas, in the things about me, because to perceive the truth requires the understanding of the false. Without removing the causes of ignorance, there cannot be enlightenment; and to seek enlightenment when the mind is unenlightened is utterly empty, meaningless. Therefore, I must begin to see the false in my relationships with ideas, with people, with things. When the mind sees that which is false, then that which is true comes into being and then there is ecstasy, there is happiness.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120208.phphttp://feedproxy.google.com/~r/JKOnline/~3/3nRiNy64oso/20120207.phpReality, truth, is not to be recognized. For truth to come, belief, knowledge, experiencing, virtue, pursuit of virtue - which is different from being virtuous - all this must go. The virtuous person who is conscious of pursuing virtue can never find reality. He may be a very decent person; that is entirely different from the man of truth, from the man who understands. To the man of truth, truth has come into being. A virtuous man is a righteous man, and a righteous man can never understand what is truth; because virtue to him is the covering of the self, the strengthening of the self; because he is pursuing virtue. When he says, 'I must be without greed,' the state in which he is non-greedy and which he experiences, strengthens the self. That is why it is so important to be poor, not only in the things of the world, but also in belief and in knowledge. A man rich with worldly riches, or a man rich in knowledge and belief, will never know anything but darkness, and will be the center of all mischief and misery. But if you and I, as individuals, can see this whole working of the self, then we shall know what love is. I assure you that is the only reformation which can possibly change the world. Love is not the self. Self cannot recognize love. You say, "I love," but then, in the very saying of it, in the very experiencing of it, love is not. But, when you know love, self is not. When there is love, self is not.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120207.phphttp://feedproxy.google.com/~r/JKOnline/~3/UQmzHkIiEGI/20120206.phpThe search for power, position, authority, ambition, and all the rest are the forms of the self in all its different ways. But what is important is to understand the self and I am sure you and I are convinced of it. If I may add here, let us be earnest about this matter; because I feel that if you and I as individuals, not as a group of people belonging to certain classes, certain societies, certain climatic divisions, can understand this and act upon this, then I think there will be real revolution. The moment it becomes universal and better organized, the self takes shelter in that; whereas, if you and I as individuals can love, can carry this out actually in everyday life, then the revolution that is so essential will come into being. You know what I mean by the self? By that, I mean the idea, the memory, the conclusion, the experience, the various forms of namable and unnamable intentions, the conscious endeavor to be or not to be, the accumulated memory of the unconscious, the racial, the group, the individual, the clan, and the whole of it all, whether it is projected outwardly in action, or projected spiritually as virtue; the striving after all this is the self. In it is included the competition, the desire to be. The whole process of that is the self; and we know actually when we are faced with it, that it is an evil thing. I am using the word evil intentionally, because the self is dividing; the self is self-enclosing; its activities, however noble, are separated and isolated. We know all this. We also know that extraordinary are the moments when the self is not there, in which there is no sense of endeavor, of effort, and which happens when there is love.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120206.phphttp://feedproxy.google.com/~r/JKOnline/~3/qIlrF6YQ2E0/20120205.phpUnderstanding of the self requires a great deal of intelligence, a great deal of watchfulness, alertness, watching ceaselessly, so that it does not slip away. I, who am very earnest, want to dissolve the self. When I say that, I know it is possible to dissolve the self. Please be patient. The moment I say "I want to dissolve this," and in the process I follow for the dissolution of that, there is the experiencing of the self; and so, the self is strengthened. So, how is it possible for the self not to experience? One can see that creation is not at all the experience of the self. Creation is when the self is not there, because creation is not intellectual, is not of the mind, is not self-projected, is something beyond all experiencing, as we know it. Is it possible for the mind to be quite still, in a state of nonrecognition, which is, non-experiencing, to be in a state in which creation can take place - which means, when the self is not there, when the self is absent? Am I making myself clear or not? The problem is this, is it not? Any movement of the mind, positive or negative, is an experience which actually strengthens the 'me'. Is it possible for the mind not to recognize? That can only take place when there is complete silence, but not the silence which is an experience of the self and which therefore strengthens the self.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120205.phphttp://feedproxy.google.com/~r/JKOnline/~3/Yz1iTMjHT_A/20120204.phpHierarchical structure offers an excellent opportunity for self-expansion. You may want brotherhood, but how can there be brotherhood if you are pursuing spiritual distinctions? You may smile at worldly titles; but when you admit the Master, the savior, the guru in the realm of the spirit, are you not carrying over the worldly attitude? Can there be hierarchical divisions or degrees in spiritual growth, in the understanding of truth, in the realization of God? Love admits no division. Either you love, or do not love; but do not make the lack of love into a long-drawn-out process whose end is love. When you know you do not love, when you are choicelessly aware of that fact, then there is a possibility of transformation; but to sedulously cultivate this distinction between the Master and the pupil, between those who have attained and those who have not, between the savior and the sinner, is to deny love. The exploiter, who is in turn exploited, finds a happy hunting-ground in this darkness and illusion.Separation between God or reality and yourself is brought about by you, by the mind that clings to the known, to certainty, to security. This separation cannot be bridged over; there is no ritual, no discipline, no sacrifice that can carry you across it; there is no savior, no Master, no guru who can lead you to the real or destroy this separation. The division is not between the real and yourself; it is in yourself.What is essential is to understand the increasing conflict of desire; and this understanding comes only through self-knowledge and constant awareness of the movements of the self.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120204.phphttp://feedproxy.google.com/~r/JKOnline/~3/b5go7NQwlgE/20120203.phpListen to the question, to the meaning behind the words. Can the crude mind become sensitive? If I say my mind is crude and I try to become sensitive, the very effort to become sensitive is crudity. Please see this. Don't be intrigued, but watch it. Whereas, if I recognize that I am crude without wanting to change, without trying to become sensitive, if I begin to understand what crudeness is, observe it in my life from day to day - the greedy way I eat, the roughness with which I treat people, the pride, the arrogance, the coarseness of my habits and thoughts - then that very observation transforms what is.Similarly, if I am stupid and I say I must become intelligent, the effort to become intelligent is only a greater form of stupidity; because what is important is to understand stupidity. However much I may try to become intelligent, my stupidity will remain. I may acquire the superficial polish of learning, I may be able to quote books, repeat passages from great authors, but basically I shall still be stupid. But if I see and understand stupidity as it expresses itself in my daily life - how I behave towards my servant, how I regard my neighbor, the poor man, the rich man, the clerk - then that very awareness brings about a breaking up of stupidity.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120203.phphttp://feedproxy.google.com/~r/JKOnline/~3/mh28IMjTxFY/20120202.phpThe mind has an idea, perhaps pleasurable, and it wants to be like that idea, which is a projection of your desire. You are this, which you do not like, and you want to become that, which you like. The ideal is a self-projection; the opposite is an extension of what is; it is not the opposite at all, but a continuity of what is, perhaps somewhat modified. The projection is self-willed, and conflict is the struggle towards the projection. You are struggling to become something, and that something is part of yourself. The ideal is your own projection. See how the mind has played a trick upon itself. You are struggling after words, pursuing your own projection, your own shadow. You are violent, and you are struggling to become nonviolent, the ideal; but the ideal is a projection of what is, only under a different name.When you are aware of this trick that you have played upon yourself, then the false as the false is seen. The struggle towards an illusion is the disintegrating factor. All conflict, all becoming is disintegration. When there is an awareness of this trick that the mind has played upon itself, then there is only what is. When the mind is stripped of all becoming, of all ideals, of all comparison and condemnation, when its own structure has collapsed, then the what is has undergone complete transformation. As long as there is the naming of what is, there is relationship between the mind and what is; but when this naming process - which is memory, the very structure of the mind -is not, then what is is not. In this transformation alone is there integration.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120202.phphttp://feedproxy.google.com/~r/JKOnline/~3/QDMLMcnZ4Uw/20120201.phpLife as we know it, our daily life, is a process of becoming. I am poor and I act with an end in view, which is to become rich. I am ugly and I want to become beautiful. Therefore my life is a process of becoming something. The will to be is the will to become, at different levels of consciousness, in different states, in which there is challenge, response, naming, and recording. Now, this becoming is strife, this becoming is pain, it is not? It is a constant struggle: I am this, and I want to become that.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120201.phphttp://feedproxy.google.com/~r/JKOnline/~3/9VQ-YEQ3qAI/20120131.phpSelf-knowledge is not according to any formula. You may go to a psychologist or a psychoanalyst to find out about yourself, but that is not self-knowledge. Self-knowledge comes into being when we are aware of ourselves in relationship, which shows what we are from moment to moment. Relationship is a mirror in which to see ourselves as we actually are. But most of us are incapable of looking at ourselves as we are in relationship, because we immediately begin to condemn or justify what we see. We judge, we evaluate, we compare, we deny or accept, but we never observe actually what is, and for most people this seems to be the most difficult thing to do; yet this alone is the beginning of self-knowledge. If one is able to see oneself as one is in this extraordinary mirror of relationship, which does not distort, if one can just look into this mirror with full attention and see actually what is, be aware of it without condemnation, without judgment, without evaluation - and one does this when there is earnest interest - then one will find that the mind is capable of freeing itself from all conditioning; and it is only then that the mind is free to discover that which lies beyond the field of thought.After all, however learned or however petty the mind may be, it is consciously or unconsciously limited, conditioned, and any extension of this conditioning is still within the field of thought. So freedom is something entirely different.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120131.phphttp://feedproxy.google.com/~r/JKOnline/~3/HzU3nkMfK7Q/20120130.phpRight thinking comes with self-knowledge. Without understanding yourself, you have no basis for thought; without self-knowledge what you think is not true.You and the world are not two different entities with separate problems; you and the world are one. Your problem is the world's problem. You may be the result of certain tendencies, of environmental influences, but you are not different fundamentally from another. Inwardly we are very much alike; we are all driven by greed, ill will, fear, ambition, and so on. Our beliefs, hopes, aspirations have a common basis. We are one; we are one humanity, though the artificial frontiers of economics and politics and prejudice divide us. If you kill another, you are destroying yourself. You are the center of the whole, and without understanding yourself you cannot understand reality.We have an intellectual knowledge of this unity but we keep knowledge and feeling in different compartments and hence we never experience the extraordinary unity of man.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120130.phphttp://feedproxy.google.com/~r/JKOnline/~3/Dg_6UctzkGU/20120129.phpCan you not just listen to this as the soil receives the seed and see if the mind is capable of being free, empty? It can be empty only by understanding all its own projections, its own activities, not off and on, but from day to day, from moment to moment. Then you will find the answer, then you will see that the change comes without your asking, that the state of creative emptiness is not a thing to be cultivated - it is there, it comes darkly, without any invitation, and only in that state is there a possibility of renewal, newness, revolution.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120129.phphttp://feedproxy.google.com/~r/JKOnline/~3/2wpyIb5I1Cw/20120128.phpWithout knowing yourself, do what you will, there cannot possibly be the state of meditation. I mean by "self-knowing," knowing every thought, every mood, every word, every feeling; knowing the activity of your mind - not knowing the supreme self, the big self; there is no such thing; the higher self, the Atman, is still within the field of thought. Thought is the result of your conditioning, thought is the response of your memory, ancestral or immediate. And merely to try to meditate without first establishing deeply, irrevocably, that virtue which comes about through self-knowing, is utterly deceptive and absolutely useless.Please, it is very important for those who are serious to understand this. Because if you cannot do that, your meditation and actual living are divorced, are apart - so wide apart that though you may meditate, taking postures indefinitely, for the rest of your life, you will not see beyond your nose; any posture you take, anything that you do, will have no meaning whatsoever.;It is important to understand what this self-knowing is, just to be aware, without any choice, of the "me" which has its source in a bundle of memories - just to be conscious of it without interpretation, merely to observe the movement of the mind. But that observation is prevented when you are merely accumulating through observation - what to do, what not to do, what to achieve, what to achieve; if you do that, you put an end to the living process of the movement of the mind as the self. That is, I have to observe and see the fact, the actual, the what is.If I approach it with an idea, with an opinion - such as "I must not," or "I must," which are the responses of memory - then the movement of what is is hindered, is blocked; and therefore, there is no learning.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120128.phphttp://feedproxy.google.com/~r/JKOnline/~3/2kY2L2Dzvlg/20120127.phpWhen we are aware of ourselves, is not the whole movement of living a way of uncovering the "me," the ego, the self? The self is a very complex process that can be uncovered only in relationship, in our daily activities, in the way we talk, the way we judge, calculate, the way we condemn others and ourselves. All that reveals the conditioned state of our own thinking, and is it not important to be aware of this whole process? It is only through awareness of what is true from moment to moment that there is discovery of the timeless, the eternal. Without self-knowledge, the eternal cannot be. When we do not know ourselves, the eternal becomes a mere word, a symbol, a speculation, a dogma, a belief, an illusion to which the mind can escape. But if one begins to understand the "me" in all its various activities from day to day, then in that very understanding, without any effort, the nameless, the timeless comes into being. But the timeless is not a reward for self-knowledge. That which is eternal cannot be sought after; the mind cannot acquire it. It comes into being when the mind is quiet, and the mind can be quiet only when it is simple, when it is no longer storing up, condemning, judging, weighing. It is only the simple mind that can understand the real, not the mind that is full of words, knowledge, information. The mind that analyzes, calculates, is not a simple mind.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120127.phphttp://feedproxy.google.com/~r/JKOnline/~3/9o7AD8GvLio/20120126.phpThere is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result and that is what we all want. We follow authority - if not that of a person, then of a system, of an ideology - because we want a result that will be satisfactory, which will give us security. We really do not want to understand ourselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system that assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself. When we follow a method, we must have authorities - the teacher, the guru, the savior, the Master - who will guarantee us what we desire; and surely that is not the way to self-knowledge.Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of well-being, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness. There can be creativeness only through self-knowledge.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120126.phphttp://feedproxy.google.com/~r/JKOnline/~3/iInUucIShrM/20120125.phpWithout self-knowledge, experience breeds illusion; with self-knowledge, experience, which is the response to challenge, does not leave a cumulative residue as memory. Self-knowledge is the discovery from moment to moment of the ways of the self, its intentions and pursuit, its thoughts and appetites. There can never be "your experience" and "my experience"; the very term "my experience" indicates ignorance and the acceptance of illusion.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120125.phphttp://feedproxy.google.com/~r/JKOnline/~3/mUi-DEoZDHQ/20120124.phpThe transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation. One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change; and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. If you would follow anything, it is no good being tethered. To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization, because beliefs and ideals only give you a color, perverting true perception. If you want to know what you are, you cannot imagine or have belief in something which you are not. If I am greedy, envious, violent, merely having an ideal of non-violence, of non-greed, is of little value. The understanding of what you are, whatever it be -ugly or beautiful, wicked or mischievous- the understanding of what you are, without distortion, is the beginning of virtue. Virtue is essential, for it gives freedom.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120124.phphttp://feedproxy.google.com/~r/JKOnline/~3/EWEGqnS2yTI/20120123.phpSo, to understand the innumerable problems that each one of us has, is it not essential that there be self-knowledge? And that is one of the most difficult things, self-awareness -which does not mean an isolation, a withdrawal. Obviously, to know oneself is essential; but to know oneself does not imply a withdrawal from relationship. And it would be a mistake, surely, to think that one can know oneself significantly, completely, fully, through isolation, through exclusion, or by going to some psychologist, or to some priest; or that one can learn self-knowledge through a book. Self-knowledge is obviously a process, not an end in itself; and to know oneself, one must be aware of oneself in action, which is relationship. You discover yourself, not in isolation, not in withdrawal, but in relationship, in relationship to society, to your wife, your husband, your brother, to man; but to discover how you react, what your responses are, requires an extraordinary alertness of mind, a keenness of perception.

J. Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120123.phphttp://feedproxy.google.com/~r/JKOnline/~3/b8pR5hlgPD4/20120122.phpMost of us are satisfied with authority because it gives us a continuity, a certainty, a sense of being protected. But a man who would understand the implications of this deep psychological revolution must be free of authority, must he not? He cannot look to any authority, whether of his own creation or imposed upon him by another. And is this possible? Is it possible for me not to rely on the authority of my own experience? Even when I have rejected all the outward expressions of authority -books, teachers, priests, churches, beliefs-I still have the feeling that at least I can rely on my own judgment, on my own experiences, on my own analysis. But can I rely on my experience, on my judgment, on my analysis? My experience is the result of my conditioning, just as yours is the result of your conditioning, is it not? I may have been brought up as a Muslim or a Buddhist or a Hindu, and my experience will depend on my cultural, economic, social, and religious background, just as yours will. And can I rely on that? Can I rely for guidance, for hope, for the vision which will give me faith in my own judgment, which again is the result of accumulated memories, experiences, the conditioning of the past meeting the present? Now, when I have put all these questions to myself and I am aware of this problem, I see there can only be one state in which reality, newness, can come into being, which brings about a revolution. That state is when the mind is completely empty of the past, when there is no analyzer, no experience, no judgment, no authority of any kind.

J.Krishnamurti, The Book of Lifehttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20120122.php