Jiddu Krishnamurti Quotes - Page 2

A man who knows what it is to have humility is a vain man.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination.

One of the fundamental causes of the disintegration of society is copying, which is the worship of authority.

To understand the immeasurable, the mind must be extraordinarily quiet, still.

We carry about us the burden of what thousands of people have said and the memories of all our misfortunes. To abandon all that is to be alone, and the mind that is alone is not only innocent but young -- not in time or age, but young, innocent, alive at whatever age -- and only such a mind can see that which is truth and that which is not measurable by words.

If you would listen, sir, in the sense of being aware of your conflicts and contradictions without forcing them into any particular pattern of thought, perhaps they might altogether cease.

We need a tremendous amount of energy and we dissipate it through fear but when there is this energy which comes from throwing off every form of fear, that energy itself produces the radical inward revolution.

Can you look at a flower without thinking?

we do not ask. We want to be told. One of the most curious things in the structure of our psyche is that we all want to be told because we are the result of the propaganda of ten thousand years. We want to have our thinking confirmed and corroborated by another, whereas to ask a question is to ask it of yourself.

Silence is difficult and arduous, it is not to be played with. It isn't something that you can experience by reading a book, or by listening to a talk, or by sitting together, or by retiring into a wood or a monastery. I am afraid none of these things will bring about this silence. This silence demands intense psychological work. You have to be burningly aware of your snobbishness, aware of your fears, your anxieties, your sense of guilt. And when you die to all that, then out of that dying comes the beauty of silence.

But what is the point of education at all? Is it merely to cultivate the capacity of memory, passing examinations and getting a job and all the rest, or is education something entirely different? Something more!

We are asking if thought can be aware of itself. That is rather a complex question, and requires very careful observation. Thought has created wars through nationalism, through sectarian religions. Thought has created all this; God has not created the hierarchy of the church--the pope, all the robes, all the rituals, the swinging of the incense, the candles. All that paraphernalia that goes on in a cathedral or in a church is put together by thought, copied, some of it, from the ancient Egyptians, from the ancient Hindus, and Hebrews. It is all thought. So "God" is created by thought.

You can only be afraid of what you think you know.

The soil in which the meditative mind can begin is the soil of everyday life, the strife, the pain, and the fleeting joy. It must begin there, and bring order, and from there move endlessly. But if you are concerned only with making order, then that very order will bring about its own limitation, and the mind will be its prisoner. In all this movement you must somehow begin from the other end, from the other shore, and not always be concerned with this shore or how to cross the river. You must take a plunge into the water, not knowing how to swim. And the beauty of meditation is that you never know where you are, where you are going, what the end is.

If, living in the world, you refuse to be a part of it, you will help others out of this chaos - not in the future, not tomorrow, but now.

Analysis does not transform consciousness.

Action has meaning only in relationship, and without understanding relationship, action on any level will only breed conflict. The understanding of relationship is infinitely more important than the search for any plan of action.

And the idea of ourselves is our escape from the fact of what we really are.

So if you understand that where there is a search for pleasure there must be pain, live that way if you want to, but don't just slip into it. If you want to end pleasure, though, which is to end pain, you must be totally attentive to the whole structure of pleasure - not cut it out as monks and sannyasis do, never looking at a woman because they think it is a sin and thereby destroying the vitality of their understanding - but seeing the whole meaning and significance of pleasure. Then you will have tremendous joy in life. You cannot think about joy. Joy is an immediate thing and by thinking about it, you turn it into pleasure. Living in the present is the instant perception of beauty and the great delight in it without seeking pleasure from it.

Discipline must be without control, without suppression, without any form of fear...It is not discipline first and then freedom; freedom is at the very beginning, not at the end.

To understand ourselves needs no authority either of yesterday or of a thousand years because we are living things, always moving, flowing, never resting.

Intelligence is the capacity to perceive the essential, the what is; and to awaken this capacity, in oneself and in others, is education.

It is only the innocent mind which knows what love is, and the innocent mind can live in the world which is not innocent.

Discipline does not mean suppression and control nor is it adjustment to a pattern or ideology. It means a mind that sees 'what is' and learns from 'what was'.

any movement which is worth while, any action which has any deep significance, must begin with each one of us. I must change first; I must see what is the nature and structure of my relationship with the world - and in the very seeing is the doing; therefore I, as a human being living in the world, bring about a different quality, and that quality, it seems to me, is the quality of the religious mind.The religious mind is something entirely different from the mind that believes in religion...A religious mind does not seek at all, it cannot experiment with truth. Truth is not something dictated by your pleasure or pain, or by your conditioning as a Hindu or whatever religion you belong to. The religious mind is a state of mind in which there is no fear and therefore no belief whatsoever but only what is - what actually is.

In order to observe the movement of your own mind and heart, of your whole being, you must have a free mind, not a mind that agrees and disagrees, taking sides in an argument, disputing over mere words, but rather following with an intention to understand - a very difficult thing to do because most of us don't know how to look at, or listen to, our own being any more than we know how to look at the beauty of a river or listen to the breeze among the trees

I do not know if you have ever examined how you listen, it doesn't matter to what, whether to a bird, to the wind in the leaves, to the rushing waters, or how you listen to a dialogue with yourself, to your conversation in various relationships with your intimate friends, your wife or husband. If we try to listen we find it extraordinarily difficult, because we are always projecting our opinions and ideas, our prejudices, our background, our inclinations, our impulses; when they dominate we hardly listen to what is being said. In that state there is no value at all. One listens and therefore learns, only in a state of attention, a state of silence in which this whole background is in abeyance, is quiet; then, it seems to me, it is possible to communicate.

To inquire and to learn is the function of the mind, By learning I do not mean the mere cultivation of memory or the accumulation of knowledge, but the capacity to think clearly and sanely without illusion, to start from facts and not from beliefs and ideals. There is no learning if thought originates from conclusions. Merely to acquire information of knowledge is to not to learn. Learning implies the love of understanding and the love of doing a thing for itself. Learning is possible only when there is no coercion through influence, thought attachment or threat, through persuasive encouragement or subtle forms of reward. Most people think that learning is encouraged through comparison, whereas the contrary is the fact. Comparison brings about frustration and merely encourages envy, which is called competition. Like other forms of persuasion, comparison prevents learning and breeds fear.

If I am all the time measuring myself against you, struggling to be like you, then I am denying what I am myself. Therefore I am creating an illusion. When I have understood that comparison in any form leads only to greater illusion and greater misery, just as when I analyse myself, add to my knowledge of myself bit by bit, or identify myself with something outside myself, whether it be the State, a saviour or an ideology - when I understand that all such processes lead only to greater conformity and therefore greater conflict - when I see all this I put it completely away. Then my mind is no longer seeking. It is very important to understand this. Then my mind is no longer groping, searching, questioning. This does not mean that my mind is satisfied with things as they are, but such a mind has no illusion. Such a mind can then move in a totally different dimension. The dimension in which we usually live, the life of every day which is pain, pleasure and fear, has conditioned the mind, limited the nature of the mind, and when that pain, pleasure and fear have gone (which does not mean that you no longer have joy: joy is something entirely different from pleasure) - then the mind functions in a different dimension in which there is no conflict, no sense of `otherness'.

It is only when the mind is free from the old that it meets everything anew, and in that there is joy.

If, living in the world, you refuse to be a part of it, you will help other out of this chaos - not in the future, not tomorrow, but now.

You cannot reconcile creativeness with technical achievement. You may be perfect in playing the piano, and not be creative. You may be able to handle color, to put paint on canvas most cleverly, and not be a creative painter...having lost the song, we pursue the singer. We learn from the singer the technique of song, but there is no song; and I say the song is essential, the joy of singing is essential. When the joy is there, the technique can be built up from nothing; you will invent your own technique, you won't have to study elocution or style. When you have, you see, and the very seeing of beauty is an art.

virtue can flower only when there is freedom.

To find out if there is actually such freedom one must be aware of one's own conditioning, of the problems, of the monotonous shallowness, emptiness, insufficiency of one's daily life, and above all one must be aware of fear. One must be aware of oneself neither introspectively nor analytically, but actually be aware of oneself as one is and see if it is at all possible to be entirely free of all those issues that seem to clog the mind.To explore, there must be freedom, not at the end, but right at the beginning. Unless one is free one cannot explore, investigate or examine. Two things are essential: freedom and the act of learning. One cannot learn about oneself unless one is free, free so that one can observe, not according to any pattern, formula or convept, but actually observe oneself as one is.

Tell your friend that in his death, a part of you dies and goes with him. Wherever he goes, you also go. He will not be alone.

You have to be a light to yourself in a world that is utterly becoming dark.

The significance of life is living.

If I follow a particular method of knowing myself, then I shall have the result which that system necessitates; but the result will obviously not be the understanding of myself.

Meditation is to be aware of every thought and of every feeling, never to say it is right or wrong but just to watch it and move with it. In that watching you begin to understand the whole movement of thought and feeling. And out of this awareness comes silence. Silence put together by thought is stagnation, is dead, but the silence that comes when thought has understood its own beginning, the nature of itself, understood how all thought is never free but always old - this silence is meditation in which the meditator is entirely absent, for the mind has emptied itself of the past.

Tradition becomes our security, and when the mind is secure it is in decay.

One was watching the other day a red-tailed hawk, high in the heavens, circling effortlessly, without a beat of the wing, just for the fun of flying, just to be sustained by the air-currents. Then it was joined by another, and they were flying together for quite a while. They were marvellous creatures in that blue sky, and to hurt them in any way is a crime against heaven. Of course there is no heaven; man has invented heaven out of hope, for his life has become a hell, an endless conflict from birth to death, coming and going, making money, working endlessly. This life has become a turmoil, a travail of endless striving. One wonders if man, a human being, will ever live on this earth peacefully. Conflict has been the way of his life - within the skin and outside the skin, in the area of the psyche and in the society which that psyche has created.

Thought is so cunning, so clever, that it distorts everything for its own convenience.

Real learning comes about when the competitive spirit has ceased.

The word 'innocence' means a mind that is incapable of being hurt.

Do you know that even when you look at a tree and say, `That is an oak tree', or `that is a banyan tree', the naming of the tree, which is botanical knowledge, has so conditioned your mind that the word comes between you and actually seeing the tree? To come in contact with the tree you have to put your hand on it and the word will not help you to touch it.