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- Inwardly we are whirlpools of misery and
mischief and therefore to be regarded outwardly as a great figure is
very gratifying. This craving for position, for prestige, for power, to
be recognized by society as being outstanding in some way, is a wish to
dominate others, and this wish to dominate is a form of aggression.
- Most of us thrive on self-pity, blaming
others, and this occupation doesn't bring clarity.
- It is extremely difficult to be aware of
dullness, to be aware of greed, to be aware of ill will, ambition and so
on. The very fact of being aware of what is is truth. It is truth that
liberates, not your striving to be free. Thus reality is not far but we
place it far away because we try to use it as a means of
self-continuity. It is here, now, in the immediate.
- So long as we deceive ourselves in any form,
there can be no love. So long as the mind is capable of creating and
imposing upon itself a delusion, it obviously separates itself from
collective or integrated understanding. That is one of our difficulties;
we do not know how to co-operate. All that we know is that we try to
work together towards an end which both of us bring into being. There
can be co-operation only when you and I have no common aim created by
thought.
What is important to realize is that co-operation is only possible when
you and I do not desire to be anything. When you and I desire to be
something, then belief and all the rest of it become necessary, a
self-projected Utopia is necessary. But if you and I are anonymously
creating, without any self-deception, without any barriers of belief and
knowledge, without a desire to be secure, then there is true
co-operation.
- Our difficulty is that each of us is so
identified with a particular belief, with a particular form or method of
bringing about happiness, economic adjustment, that our mind is captured
by that and we are incapable of going deeper into the problem; therefore
we desire to remain aloof individually in our particular ways, beliefs
and experiences. Until we dissolve them, through understanding -
not only at the superficial level, but at the deeper level also - there
can be no peace in the world. That is why it is important for those who
are really serious, to understand this whole problem - the desire to
become, to achieve, to gain - not only at the superficial level but
fundamentally and deeply; otherwise there can be no peace in the world.
- Truth can only come to the mind that is empty
of the known. It comes in a state in which the known is absent, not
functioning. The mind is the warehouse of the known, the residue of the
known; for the mind to be in that state in which the unknown comes into
being, it must be aware of itself, of its previous experiences, the
conscious as well as the unconscious, of its responses, reactions, and
structure. When there is complete self-knowledge, then there is the
ending of the known, then the
mind is completely empty of the known. It is only then that truth can
come to you uninvited.
Truth
does not belong to you or to me. You cannot worship it. The moment it is
known, it is unreal. The symbol is not real, the image is not real; but
when there is the understanding of self, the cessation of self, then
eternity comes into being.
- For the discovery of truth there is no path.
You must enter the uncharted sea - which is not depressing, which is not
being adventurous. When you want to find something new, when you
are experimenting with anything, your mind has to be very quiet, has it
not? If your mind is crowded, filled with facts, knowledge, they act as
an impediment to the new; the difficulty is for most of us that the mind
has become so important, so predominantly significant, that it
interferes constantly with anything that may be new, with anything that
may exist simultaneously with the known. Thus knowledge and learning are
impediments for those who would seek, for those who would try to
understand that which is timeless.
J
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