J.

Krishnamurti
Selected Quotes
 On Love
Love is not the product of thought which is the past. Thought cannot possibly
cultivate love. Love is not hedged about and caught in jealousy, for jealousy is of
the past. Love is always active present. It is not I will love or I have loved. If you
know love you will not follow anybody. Love does not obey. When you love there
is neither respect nor disrespect.

Dont you know what it means really to love somebody to love without hate,
without jealousy, without anger, without wanting to interfere with what he is do-
ing or thinking, without condemning, without comparing dont you know what
it means? Where there is love is there comparison? When you love someone with
all your heart, with all your mind, with all your body, with your entire being, is
there comparison? When you totally abandon yourself to that love there is not
the other.

Freedom From the Known

In this torn desert world there is no love because pleasure and desire play the
greatest roles, yet without love your daily life has no meaning. And you cannot
have love if there is no beauty. Beauty is not something you see not a beauti-
ful tree, a beautiful picture, a beautiful building or a beautiful woman. There is
beauty only when your heart and mind know what love is. Without love and that
sense of beauty there is no virtue, and you know very well that, do what you will,
improve society, feed the poor, you will only be creating more mischief, for with-
out love there is only ugliness and poverty in your own heart and mind. But when
there is love and beauty, whatever you do is right, whatever you do is in order.
If you know how to love, then you can do what you like because it will solve all
other problems.

So we reach the point: can the mind come upon love without discipline, without
thought, without enforcement, without any book, any teacher or leader come
upon it as one comes upon a lovely sunset?
It seems to me that one thing is absolutely necessary and that is passion without
motive passion that is not the result of some commitment or attachment, pas-
sion that is not lust.

A man who does not know what passion is will never know love because love can
come into being only when there is total self-abandonment.

A mind that is seeking is not a passionate mind and to come upon love without
seeking it is the only way to find it to come upon it unknowingly and not as the
result of any effort or experience. Such a love, you will find, is not of time; such a
love is both personal and impersonal, is both the one and the many. Like a flower
that has perfume you can smell it or pass it by. That flower is for everybody and
for the one who takes trouble to breathe it deeply and look at it with delight.
Whether one is very near in the garden, or very far away, it is the same to the flow-
er because it is full of that perfume and therefore it is sharing with everybody.

The Mirror of Relationship

On Fear
Is it possible for the mind to empty itself totally of fear? Fear of any kind breeds
illusion; it makes the mind dull, shallow. Where there is fear there is obviously no
freedom, and without freedom there is no love at all. And most of us have some
form of fear; fear of darkness, fear of public opinion, fear of snakes, fear of phys-
ical pain, fear of old age, fear of death. We have literally dozens of fears. And is it
possible to be completely free of fear?

We can see what fear does to each one of us. It makes one tell lies; it corrupts
one in various ways; it makes the mind empty, shallow. There are dark corners in
the mind which can never be investigated and exposed as long as one is afraid.
Physical self-protection, the instinctive urge to keep away from the venomous
snake, to draw back from the precipice, to avoid falling under the tramcar, and
so on, is sane, normal, healthy. But I am asking about the psychological self-pro-
tectiveness which makes one afraid of disease, of death, of an enemy. When we
seek fulfillment in any form, whether through painting, through music, through
relationship, or what you will, there is always fear. So, what is important is to be
aware of this whole process of oneself, to observe, to learn about it, and not ask
how to get rid of fear. When you merely want to get rid of fear, you will find ways
and means of escaping from it, and so there can never be freedom from fear.

The Book of Life

Do we now know what fear is? Is it not the non-acceptance of what is? We must
understand the word acceptance. I am not using that word as meaning the effort
made to accept. There is no question of accepting when I perceive what is. When
I do not see clearly what is, then I bring in the process of acceptance. Therefore
fear is the non-acceptance of what is. How can I, who am a bundle of all these
reactions, responses, memories, hopes, depressions, frustrations, who am the
result of the movement of consciousness blocked, go beyond? Can the mind,
without this blocking and hindrance, be conscious? We know, when there is no
hindrance, what extraordinary joy there is. Dont you know when the body is per-
fectly healthy there is a certain joy, well-being; and dont you know when the
mind is completely free, without any block, when the centre of recognition as
the`me is not there, you experience a certain joy? Havent you experienced this
state when the self is absent? Surely we all have.

The First and Last Freedom

 On Freedom
What does it mean to be free? Is freedom a matter of doing what happens to suit
you, going where you like, thinking what you will? This you do anyhow. Merely to
have independence, does that mean freedom? Many people in the world are in-
dependent, but very few are free. Freedom implies great intelligence, does it not?
To be free is to be intelligent, but intelligence does not come into being by just
wishing to be free; it comes into being only when you begin to understand your
whole environment, the social, religious, parental and traditional influences that
are continually closing in on you. But to understand the various influences the
influence of your parents, of your government, of society, of the culture to which
you belong, of your beliefs, your gods and superstitions, of the tradition to which
you conform unthinkingly to understand all these and become free from them
requires deep insight; but you generally give in to them because inwardly you
are frightened. You are afraid of not having a good position in life; you are afraid
of what your priest will say; you are afraid of not following tradition, of not doing
the right thing. But freedom is really a state of mind in which there is no fear or
compulsion, no urge to be secure.

Dont most of us want to be safe? Dont we want to be told what marvellous peo-
ple we are, how lovely we look, or what extraordinary intelligence we have? Oth-
erwise we would not put letters after our names. All that kind of thing gives us
self-assurance, a sense of importance. We all want to be famous people and the
moment we want to be something, we are no longer free.

Please see this, for it is the real clue to the understanding of the problem of free-
dom. Whether in this world of politicians, power, position and authority, or in
the so-called spiritual world where you aspire to be virtuous, noble, saintly, the
moment you want to be somebody you are no longer free. But the man or the
woman who sees the absurdity of all these things and whose heart is therefore
innocent, and therefore not moved by the desire to be somebody such a per-
son is free. If you understand the simplicity of it you will also see its extraordinary
beauty and depth.

Think On These Things

Now, freedom from all that, is freedom from the known; it is the state of a mind
which says, I do not know, and which is not looking for an answer. Such a mind
is completely not seeking not expecting; and it is only in this state that you can
say, I understand. It is the only state in which the mind is free, and from that
state you can look at the things that are known but not the other way round.
From the known you cannot possibly see the unknown; but when once you have
understood the state of a mind that is free which is the mind that says, I dont
know and remains unknowing, and is therefore innocent , from that state you
can function, you can be a citizen, you can be married, or what you will. Then
what you do has relevance, significance in life. But we remain in the field of the
known, with all its conflicts, striving, disputes, agonies, and from that field we try
to find that which is unknown; therefore we are not really seeking freedom. What
we want is the continuation, the extension of the same old thing: the known.

So, to me, what is important is to understand for oneself this state in which the
mind is free from the known, because it is only such a mind that can discover for
itself whether or not there is an Immensity. Merely to function within the field of
the known whether that functioning is on the left, on the right, or in the centre
is gross materialism, or whatever you may like to call it. It has no answer to any-
thing, for in it there is misery, strife, endless competition, the search for a security
that you will never find. That is what most young people are concerned with, is
it not? They first want security for themselves, for their family, security in their
job, and later on, perhaps, if they have the time and inclination, they will look for
something else. When the crisis becomes too intense, you look for a happy, con-
venient answer, and with that you are satisfied.

I am not talking of that search at all. I am talking of something entirely different.

I am talking of a mind that has completely understood the whole function of the
known; and it cannot possibly understand that enormously complex field with-
out understanding itself, its whole consciousness.

The Collected Works, Vol. XIV

 On Time
It is the mind, it is thought, that creates time. Thought is time, and whatever
thought projects must be of time; therefore, thought cannot possibly go beyond
itself. To discover what is beyond time, thought must come to an end and that
is a most difficult thing because the ending of thought does not come about
through discipline, through control, through denial or suppression. Thought
ends only when we understand the whole process of thinking and, to understand
thinking, there must be self-knowledge. Thought is the self, thought is the word
which identifies itself as the me, and at whatever level, high or low, the self is
placed, it is still within the field of thought. And the self is very complex; it is not
at any one level but is made up of many thoughts, many entities, each in contra-
diction with the other. There must be a constant awareness of them all, an aware-
ness in which there is no choice, no condemnation or comparison, that is, there
must be the capacity to see things as they are without distorting or translating
them. The moment we judge or translate what is seen, we distort it according to
our background.

To be is to be related, and it is only in the midst of relationship that we can spon-

taneously discover ourselves as we are. It is this very discovery of ourselves as
we are, without any sense of condemnation or justification, that brings about a
fundamental transformation in what we are; and that is the beginning of wisdom.

Collected Works, Vol. VI

Revolution is only possible now, not in the future; regeneration is today, not to-
morrow. If you will experiment with what I have been saying, you will find that
there is immediate regeneration, a newness, a quality of freshness; because the
mind is always still when it is interested, when it desires or has the intention to
understand. The difficulty with most of us is that we have not the intention to
understand, because we are afraid that, if we understood, it might bring about a
revolutionary action in our life and therefore we resist.
It is the defence mechanism that is at work when we use time or an ideal as a
means of gradual transformation.

Thus regeneration is only possible in the present, not in the future, not tomor-
row. A man who relies on time as a means through which he can gain happiness
or realize truth or God is merely deceiving himself; he is living in ignorance and
therefore in conflict. A man who sees that time is not the way out of our difficulty
and who is therefore free from the false, such a man naturally has the intention
to understand; therefore his mind is quiet spontaneously, without compulsion,
without practice. When the mind is still, tranquil, not seeking any answer or any
solution, neither resisting nor avoiding it is only then that there can be a re-
generation, because then the mind is capable of perceiving what is true; and it is
truth that liberates, not your effort to be free.

The First and Last Freedom

On Nature
Nature is part of our life. We grew out of the seed, the earth, and we are part of all
that but we are rapidly losing the sense that we are animals like the others. Can
you have a feeling for that tree, look at it, see the beauty of it, listen to the sound
it makes; be sensitive to the little plant, to the little weed, to that creeper that is
growing up the wall, to the light on the leaves and the many shadows? One must
be aware of all this and have that sense of communion with nature around you.
You may live in a town but you do have trees here and there. A flower in the next
garden may be ill-kept, crowded with weeds, but look at it, feel that you are part
of all that, part of all living things. If you hurt nature you are hurting yourself.

One knows all this has been said before in different ways but we dont seem to
pay much attention. Is it that we are so caught up in our own network of prob-
lems, our own desires, our own urges of pleasure and pain that we never look
around, never watch the moon? Watch it. Watch with all your eyes and ears, your
sense of smell. Watch. Look as though you are looking for the first time. If you
can do that, that tree, that bush, that blade of grass you are seeing for the first
time. Then you can see your teacher, your mother and father, your brother and
sister, for the first time. There is an extraordinary feeling about that: the wonder,
the strangeness, the miracle of a fresh morning that has never been before, never
will be. Be really in communion with nature, not verbally caught in the descrip-
tion of it, but be a part of it, be aware, feel that you belong to all that, be able to
have love for all that, to admire a deer, the lizard on the wall, that broken branch
lying on the ground. Look at the evening star or the new moon, without the word,
without merely saying how beautiful it is and turning your back on it, attracted by
something else, but watch that single star and new delicate moon as though for
the first time.

Letters to the Schools

It is odd that we have so little relationship with nature, with the insects and the
leaping frog and the owl that hoots among the hills calling for its mate. We nev-
er seem to have a feeling for all living things on the earth. If we could establish
a deep abiding relationship with nature we would never kill an animal for our
appetite, we would never harm, vivisect, a monkey, a dog, a guinea pig for our
benefit. We would find other ways to heal our wounds, heal our bodies. But the
healing of the mind is something totally different. That healing gradually takes
place if you are with nature, with that orange on the tree, and the blade of grass
that pushes through the cement, and the hills covered, hidden, by the clouds.

This is not sentiment or romantic imagination but a reality of a relationship with

everything that lives and moves on the earth. Man has killed millions of whales
and is still killing them. All that we derive from their slaughter can be had through
other means. But apparently man loves to kill things, the fleeting deer, the mar-
vellous gazelle and the great elephant. We love to kill each other. This killing of
other human beings has never stopped throughout the history of mans life on
this earth. If we could, and we must, establish a deep long abiding relationship
with nature, with the actual trees, the bushes, the flowers, the grass and the fast
moving clouds, then we would never slaughter another human being for any rea-
son whatsoever. Organized murder is war, and though we demonstrate against a
particular war, the nuclear, or any other kind of war, we have never demonstrated
against war. We have never said that to kill another human being is the greatest
sin on earth.

Krishnamurti to Himself

On Suffering
Is suffering merely a word, or an actuality? If it is an actuality and not just a word,
then the word has no meaning now, so there is merely the feeling of intense pain.
With regard to what? With regard to an image, to an experience, to something
which you have or have not. If you have it, you call it pleasure; if you havent it is
pain. Therefore pain, sorrow, is in relationship to something. Is that something
merely a verbalization, or an actuality ? That is when sorrow exists, it exists only
in relationship to something. it cannot exist by itself even as fear cannot exist
by itself but only in relationship to something: to an individual, to an incident, to
a feeling. Now, you are fully aware of the suffering. Is that suffering apart from you
and therefore you are merely the observer who perceives the suffering, or is that
suffering you?

When there is no observer who is suffering, is the suffering different from you?
You are the suffering, are you not? You are not apart from the pain you are the
pain. What happens? There is no labelling, there is no giving it a name and there-
by brushing it aside you are merely that pain, that feeling, that sense of agony.
When you are that, what happens? When you do not name it, when there is no
fear with regard to it, is the centre related to it? If the centre is related to it, then
it is afraid of it. Then it must act and do something about it. But if the centre is
that, then what do you do? There is nothing to be done, is there? If you are that
and you are not accepting it, not labelling it, not pushing it aside if you are that
thing, what happens? Do you say you suffer then? Surely, a fundamental trans-
formation has taken place. Then there is no longer I suffer, because there is no
centre to suffer and the centre suffers because we have never examined what the
centre is. We just live from word to word, from reaction to reaction. We never say,
Let me see what that thing is that suffers.

The First and Last Freedom

What is suffering?... What does it mean? What is it that is suffering? Not why there
is suffering, not what is the cause of suffering, but what is actually happening? I
do not know if you see the difference. When I am simply aware of suffering, not
as apart from me, not as an observer watching suffering it is part of me, that is
the whole of me is suffering. Then I am able to follow its movement, see where
it leads. Surely if I do that it opens up, does it not? Then I see that I have laid em-
phasis on the me not on the person whom I love. He only acted to cover me
from my misery, from my loneliness, from my misfortune. As I am not something,
I hoped he would be that. That has gone; I am left, I am lost, I am lonely. Without
him, I am nothing. So I cry. It is not that he is gone but that I am left. I am alone.

...There are innumerable people to help me to escape thousands of so-called

religious people, with their beliefs and dogmas, hopes and fantasies it is kar-
ma, it is Gods will you know, all giving me a way out. But if I can stay with it and
not put it away from me, not try to circumscribe or deny it, then what happens?
What is the state of my mind when it is thus following the movement of suffering?

The Book of Life

 On Beauty
You must have passion, intensity, to really live with anything; to live fully, to
look at a mountain, a tree, to really look at a human being, you must have pas-
sionate intensity. But that passion, that flame is denied when you are hedged
around by various urges, demands, contradictions, fears. How can a flame sur-
vive when it is smothered by a lot of smoke? Our life is but smoke; we are look-
ing for the flame but we are denying it by suppressing, controlling, shaping the
thing we call desire.

Without passion how can there be beauty? I do not mean the beauty of pic-
tures, buildings, painted women and all the rest of it. They have their own forms
of beauty but we are not talking of superficial beauty. A thing put together by
man, like a cathedral, a temple, a picture, a poem or a statue may or may not be
beautiful. But there is a beauty which is beyond feeling and thought and which
cannot be realized, understood or known if there is not passion. So do not mis-
understand the word `passion. It is not an ugly word; it is not a thing you can
buy in the market or talk about romantically. It has nothing whatever to do with
emotion, feeling. It is not a respectable thing; it is a flame that destroys anything
that is false. And we are always so afraid to allow that flame to devour the things
that we hold dear, the things that we call important.

The Book of Life

Now, what is beauty? This is one of the most fundamental questions, it is not
superficial, so dont brush it aside. To understand what beauty is, to have that
sense of goodness which comes when the mind and heart are in communion
with something lovely without any hindrance so that one feels completely at
ease surely, this has great significance in life; and until we know this response
to beauty our lives will be very shallow. One may be surrounded by great beauty,
by mountains and fields and rivers, but unless one is alive to it all one might just
as well be dead...
Can a shallow mind appreciate beauty? It may talk about beauty; but can it ex-
perience this welling up of immense joy upon looking at something that is really
lovely? When the mind is merely concerned with itself and its own activities, it is
not beautiful; whatever it does, it remains ugly, limited, therefore it is incapable
of knowing what beauty is. Whereas, a mind that is not concerned with itself, that
is free of ambition, a mind that not caught up in its own desires or driven by its
own pursuit of success such a mind is not shallow, and it flowers in goodness.

Think On These Things

On the Self
And what is yourself, the individual you? I think there is a difference between the
human being and the individual. The individual is a local entity, living in a par-
ticular country, belonging to a particular culture, particular society, particular
religion. The human being is not a local entity. He is everywhere. If the individ-
ual merely acts in a particular corner of the vast field of life, then his action is
totally unrelated to the whole. So one has to bear in mind that we are talking of
the whole not the part, because in the greater the lesser is, but in the lesser the
greater is not. The individual is the little conditioned, miserable, frustrated enti-
ty, satisfied with his little gods and his little traditions, whereas a human being
is concerned with the total welfare, the total misery and total confusion of the
world.

We human beings are what we have been for millions of years colossally
greedy, envious, aggressive, jealous, anxious and despairing, with occasional
flashes of joy and affection. We are a strange mixture of hate, fear and gen-
tleness; we are both violence and peace. There has been outward progress
from the bullock cart to the jet plane but psychologically the individual has
not changed at all, and the structure of society throughout the world has been
created by individuals. The outward social structure is the result of the inward
psychological structure of our human relationships, for the individual is the
result of the total experience, knowledge and conduct of man. Each one of us is
the storehouse of all the past. The individual is the human who is all mankind.
The whole history of man is written in ourselves.

Freedom From the Known

Can I be aware of my greed, of my envy, from moment to moment? These feel-

ings are expressions of the me, of the self, are they not? The self is still the self at
any level you may place it; whether it is the higher self or the lower self, it is still
within the field of thought. And can I be aware of these things as they arise from
moment to moment?

Can I discover for myself the activities of my ego when I am eating, talking at ta-
ble, when I am playing, when I am listening, when I am with a group of people?
Can I be aware of the accumulated resentments, of the desire to impress, to be
somebody? Can I discover that I am greedy and be aware of my condemnation
of greed? The very word greed is a condemnation, is it not? To be aware of greed
is also to be aware of the desire to be free from it and to see why one wants to be
free from it, the whole process. This is not a very complicated procedure; one can
immediately grasp the whole significance of it. So one begins to understand from
moment to moment this constant growth of the me, with its self-importance, its
self-projected activities, which is basically, fundamentally, the cause of fear. But
you cannot take action to get rid of the cause; all you can do is to be aware of it.
The moment you want to be free from the ego, that very desire is also part of the
ego, so you have a constant battle in the ego over two desirable things, between
the part that wants and the part that does not.

The Collected Works, Vol. VII

 On Meditation
In the space which thought creates around itself there is no love. This space di-
vides man from man, and in it is all the becoming, the battle of life, the agony
and fear. Meditation is the ending of this space, the ending of the me. Then re-
lationship has quite a different meaning, for in that space which is not made by
thought, the other does not exist, for you do not exist. Meditation then is not the
pursuit of some vision, however sanctified by tradition. Rather it is the the end-
less space where thought cannot enter. To us, the little space made by thought
around itself, which is the me, is extremely important, for this is all the mind
knows, identifying itself with everything that is in that space. And the fear of not
being is born in that space.

But in meditation, when this is understood, the mind can enter into a dimension
of space where action is inaction. We do not know what love is, for in the space
by thought around itself as the me, love is the conflict of the me and the not-me.
This conflict, this torture is not love.

Thought is the very denial of love, and it cannot enter into that space where the
me is not. In that space is the benediction which man seeks and cannot find. He
seeks it within the frontiers of thought, and thought destroys the ecstasy of this
benediction.

Meditations

That morning the sea was like a lake or an enormous river, without a ripple and
so calm that you could see the reflections of the stars so early in the morning. The
dawn had not yet come, and so the stars, and the reflection of the cliff, and the
distant lights of the town, were there on the water. And as the sun came up over
the horizon in a cloudless sky it made a golden path, and it was extraordinary to
see that light of California filling the earth and every leaf and blade of grass. As you
watched, a great stillness came into you. The brain itself became very quiet, with-
out any reaction, without a movement, and it was strange to feel this immense
stillness. Feel isnt the word; the quality of that silence, that stillness, is not felt by
the brain; it is beyond the brain. The brain can conceive, formulate, or make a de-
sign for the future, but this stillness is beyond its range, beyond all imagination,
beyond all desire. You are so still that your body becomes completely part of the
earth, part of everything that is still.

And as the slight breeze came from the hills, stirring the leaves, this stillness, this
extraordinary quality of silence, was not disturbed. The house was between the
hills and the sea, overlooking the sea. And as you watched the sea, so very still,
you really became part of everything. You were everything. You were the light,
and the beauty of love. Again, to say you were a part of everything is also wrong;
the word you is not adequate, because you really werent there. You didnt exist.
There was only that stillness, the beauty, the extraordinary sense of love. The
words you and I separate things. This division, in this strange silence and stillness,
doesnt exist. And as you watched out of the window, space and time seemed to
have come to an end, and the space that divides had no reality. That leaf and that
eucalyptus and the blue shining water were not different from you.

Meditation is really very simple. We complicate it. We weave a web of ideas around
it, what it is and what it is not. But it is none of these things. Because it is so very
simple, it escapes us, because our minds are so complicated, so timeworn and
time-based. And this mind dictates the activity of the heart, and then the trouble
begins. But meditation comes naturally, with extraordinary ease, when you walk
on the sand or look out of your window or see those marvelous hills burnt by last
summers sun. Why are we such tortured human beings, with tears in our eyes
and false laughter on our lips? If you could walk alone among those hills or in the
woods or along the long, white, bleached sands, in that solitude you would know
what meditation is. The ecstasy of solitude comes when you are not frightened
to be alone, no longer belonging to the world or attached to anything. Then, like
that dawn that came up this morning, it comes silently, and makes a golden path
in the very stillness, which was at the beginning, which is now, and which will be
always there.

Freedom, Love, and Action

 On Death
One has to find out the meaning of living, not merely giving an intellectual signif-
icance to it, but looking at what it means to live. And one has also to go into this
question of what love is, and what it means to die. Al this has to be examined in
the conscious and the deep, hidden recesses of ones own mind. One has to ask
what order is, what living really means, and whether one can live a life of com-
plete, total affection, compassion, tenderness and love. One has also to find out
for oneself the meaning of that extraordinary thing called death.

These are not fragments, but the total movement, the wholeness of life. We shall
not be able to understand this if we cut it up into living, loving and dying it is
all one movement. To understand its total process, there must be energy, not
only intellectual energy but energy of strong feeling, which involves having mo-
tiveless passion, so that it is constantly burning within one. And as our minds
are fragmented, it is necessary to go into this question of the conscious and the
unconscious, for there begins all division the me and `not me, the you and
me, the we and they. As long as this separation exists nationally, in the fam-
ily, between religions with their separate possessive dependencies there will
inevitably be divisions in life. There will be the living of everyday life with its bore-
dom and routine and that thing which we call love, hedged about by jealousy,
possessiveness, dependence, and domination, there will be fear, the inevitability
of death.

The Flight of the Eagle

Do you think a leaf that falls to the ground is afraid of death? Do you think a bird
lives in fear of dying? It meets death when death comes; but it is not concerned
about death, it is much too occupied with living, with catching insects, building a
nest, singing a song, flying for the very joy of flying. Have you ever watched birds
soaring high up in the air without a beat of their wings, being carried along by the
wind? How endlessly they seem to enjoy themselves!
They are not concerned about death. If death comes, it is all right, they are fin-
ished. There is no concern about what is going to happen; they are living from
moment to moment, are they not? It is we human beings who are always con-
cerned about death because we are not living. That is the trouble: we are dying,
we are not living.

Think On These Things

Krishnamurti Foundation of America | kfa.org | 805.646.2726 | Contact us