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    ...think we ought to ask ourselves why we ask questions, and naturally we must ask questions, but why do we ask questions? From whom does one expect an answer? From the speaker, or from someone who can explain things away? Or can we have a dialogue about a question? That is, you ask a question and the speaker replies to that question. Then you reply...

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    ...give me pleasure, I will do that. That has been our action. Our action is based on reward and punishment, obviously. And that is the world we have lived in. And that world has no answer. It can keep on going round and round in that world saying, there is an answer, there is an answer, but it will always remain there. That is...

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    ...together you and the speaker are looking at all these problems, facing them, not avoiding them, not running away. And we have been trained, educated to run away, to seek some kind of comfort, some kind of an answer from somebody. The books can't answer this question. All the religious books cannot possibly answer this question. So knowing no...

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    ...is thinking? Now just listen to my question. I am asking you what is thinking? What is going on in your mind when that question is put to you? Your mind is searching for an answer - right? - searching for a answer in the books you have read, what the Gita has said, or the Koran or the Bible or the Upanishads or the latest philosopher, this, that -...

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    ...on. We are more concerned with our question than with listening. One has to ask questions, not only here but everywhere, of ourselves. And to ask the right question is far more important than to receive the answer. Because the solution of a problem lies in the understanding of the problem; the answer is not outside the problem, it is in the...

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    Whom do you expect to answer these questions? (Laughter) The Delphic Oracle (laughter), the highly elevated priests, the astrologers, the soothsayers, the reading of tea leaves! (Laughter) Whom do you expect to answer this question? But if you are not expecting anyone to answer this question, but since you have put this question, can we talk it...

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    ...a question to somebody, or to ourselves, what is the intention behind the question? Is it merely to find an answer, and the answer from somebody else, or do we put the question to ourselves and what is the response to the question which we have put to ourselves? As there have been written down questions, handed over, apparently you're expecting...

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    ...I would like to ask you a serious question. Do you love anybody? Answer in your heart, not me. Do you love anybody? Do you love your wife? Do you love your husband, do you love your children? You understand this? See the implication of that word. You can't answer, can you? And that is what is destroying the world, because you have lost all that,...

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    K: One of the questions that gentleman asked was that he thinks all my life is a pretence. Just a minute sir, just a minute. You asked that question. I don't see how I can answer that question. I don't think I am pretending. So that is the end of my answer.

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    ...is thought love? Is love memory? Is the perception of this whole phenomenon which thought has created, is thought still trying to find an answer within that area? You follow sir? The politicians are, the economists are, the socialists are, the communists - you follow? - everybody is trying to find an answer within this area - the priests, the...

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    ...everything, especially your gurus, all the books you have read, your Gitas, your Upanishads, everything doubt, which means question. Then when you question find out also who is going to give you the answer. Somebody who knows, somebody who is experienced, somebody who has read much more than you have read, somebody who sits in a sannyasi robe and...

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    ...are several questions - whole packet of them. How do you approach a question? Is the question more important than the answer? Or does the answer lie in the question itself? So we are asking before we go into these questions, how you receive a question, how you look at a question, how you respond to a question, or are you merely seeking an answer...

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    So, please, we are not answering the questions. We will answer the questions together, explore the question together, and you will have to find the answer for it yourself, not, I answer it and you accept it, or not accept it, which becomes rather silly. But if we could look at the question together, how we approach the question, and investigate...

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    ...No. The questioner says when you put that question, I don't know. That's one answer, I don't know what thinking is. But this whole machinery is in operation all the time. I don't know how it works, what is the energy that makes it work, what is the result, how it comes into being. Now I am asking you, please listen, what is thinking? And when...

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    ...says yes. Then where are we? I am asking: why do you take any of these things at all? Is it that you need stimulants? You need to be pushed, encouraged, stimulated? Go on, answer, sir. You were so quick saying yes, now answer this. Football, stimulating. Alcohol, stimulating. Tea, tobacco, heroin, all the rest of it. Why do you need...

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    K: You are searching for an answer, aren't you? You are searching for an answer. Right? Which is, searching for an answer in your memory. Right? Right, sir? That is, you have stored up memory in your brain, and you are answering, looking for an answer in that. Or you are looking an answer in a book, or looking for an answer from somebody who...

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    Now, if there is nobody to answer you, to tell you, and you are faced with this problem, which is: the deep hurts, how are they to be wiped away so that the mind can never be hurt. Right? What is your answer? You, who are very clever people, read a great deal, can quote Freud, Jung and all the professionals, what is your answer? Please be honest,...

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    ...are a lot of questions here, which I haven't seen. It's good to ask questions, and from whom do you expect the answer? Is the answer more important than the question? If the question and to put the question rightly also requires an art. When you have put the question, are you putting it to somebody, or to yourself? And if the question is...

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    ...The Lord according to different countries and cultures and traditions. The Almighty of different concepts? To whom are we praying? And why do we pray? Does prayer answer our difficulties? In some cases when you are praying, not merely using certain words, chanting and so on, but praying silently without word, you understand what I am saying? -...

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    K: I understand that. Now I am asking a much more a question perhaps may not have an answer - I think for myself it has an answer, which is, can time end? This way of thinking, that give me a few more days before you slaughter me. During those few days I must change.

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    ...it waiting to be informed, is it waiting to be told, or is it waiting to find knowledge which will then bring about a harmonious life? You follow? I must answer that question when I say, 'I don't know'. Am I waiting for an answer when I say, 'I don't...

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    K: Madam, please, what am I to do? Just ask this question, nobody is to answer it, because you have to find the answer yourself. That is where you need energy, passion to find out - not just talk, talk, talk.

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    ...thinks it is right to put questions, but to whom are you putting questions? To oneself, or to somebody that you hope will answer correctly, precisely, perhaps logically and sanely? Is the question more important than the answer? Does the answer lie in the question? Please, we are talking it over together. The question and the answer - are they...

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    ...hair, or this or that, I can't, I mean, it is silly, if I want to have any contact with you it is not possible. But to look at oneself in the mirror and find the answer for yourself in the mirror, because nobody is going to answer it. Then you might say, 'Why are we here? If you don't answer this question as the speaker, what the dickens am I...

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    We can't expect the speaker to answer your questions, because in the question itself may be the answer. You understand? Not you put a question to me and then I answer you. That's rather meaningless. But how do you regard a question, what is your approach to the question, how do you consider, weigh, take account of the question? Because in the...

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    K: (Laughs) What is your actual approach, because your approach is going to dictate the answer. Right? If you are frightened your answer will be a thing that will be frightening; if you approach it saying, I must get agitated about it, your answer will have no meaning. So you must find out for yourself, if I may ask, what is your approach to a...

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    ...Yes sir. Is there a state of the brain when it says: I really don't know? You understand my question? I really don't know. I am not waiting for him to answer, or memory operating - you understand what I'm saying? - or expecting someone else to tell me. All those states are waiting for an answer. You understand? But no one can answer this, because...

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    K: Have you found an answer for yourself, which must be rational, logical, objective, can stand up against any questioning, which can be doubted, not easily accepted? So, have you found such an answer?

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    ...pain, suffering - then what is the relationship between two human beings - you follow? - in that field of reality, in which there is no attachment? Right? What is your answer? Answer it to yourself - not all of you answer to me - what is your answer? If there is no attachment - not detachment, callousness, indifference, that is the opposite and...

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    ...don't know what time it is. It's past twelve. Perhaps you would like to ask questions. Before you ask questions we must find out why you are asking questions, and who is it that is going to answer your questions. Because in the very asking of that question - the very asking that question - we are sharing together that question. But if you ask your...

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    ...don't know if you have asked this question of yourself. If you have, what is your answer? Do you refer to what somebody has said, why you live in conflict, either according to Marx or to Shankara or to the Buddha, you know, refer to some authority? Do you do that when you ask yourself this question why you, as a human being, responsible for the...

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    ...do we expect a reply from somebody else? Here are several questions this morning. We shall answer them, or rather we shall together investigate the question, not the answer but rather in finding out the meaning of that question we shall then come upon the answer. The question is much more important, it seems to me, rather than the answer. Why one...

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    ...don't know! (Laughter) You ought to know. What a strange question this is, isn't it? Is it necessary to marry in life. What do you say? If the speaker puts this question to you, what will you answer? Is it necessary, sirs and ladies, that I should marry? What would be your answer? Your answer probably would be, do what you want to do, why bother...

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    ...are several questions here. I don't know what they are: serious or flippant or meaningless. And who is going to answer these questions? Have you put the questions in order for K to answer or you have put the question and the question must be investigated, not the answer, because in the question lies the answer, not outside the question. I wonder...

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    ...what is thinking. When you are asked a question which is very familiar the response is immediate. Say, 'What is your name?', you answer it immediately because you have repeated it so often it comes out very quickly. But when you are asked a more complex question you take time, time between the question and the answer. During that time you...

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    It is not possible to have a discussion with such a large group, nor have a dialogue, which is a conversation between two people, and so we have resorted to questions written down and to be answered. I don't know by whom, but I believe the questions have to be answered. I do not think that the speaker is going to answer the questions, but together...

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    ...You are following? Do you know it? You probably have read a great deal, gone to many libraries, made research or looked into books and literature, religious literature, read intellectual literature and the existentialism, this and that, you must have done all this, and have you found the answer? Or is this the first time that you are facing this...

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    ...in our lives. And thought may be also one of the reasons why we destroy each other. So what is thought, what is thinking? When you are asked a question, what is your name, your answer is very quick, immediate - why? Because you have repeated it a hundred times, you are very familiar with it. If you are asked a more complicated question, there is a...

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    K: Of course. When you question and find an answer, question that answer. (Laughs) You follow, sir? Learn the art. It's not just that you begin to question everything; learn the art of questioning. You stop questioning sometimes and say, 'Yes, by Jove, why am I questioning?' Look without questioning. You follow? Learn about it.

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    ...in about twenty years you will have a great deal of leisure, and what are you going to do with it? You understand? These are the problems that you have to face. Not find an answer. Problem exists only when you are trying to find an answer. You understand this? But when you examine the problem itself with all its complexity, in that problem is the...

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    ...to be cajoled, to be persuaded. And we here, this evening, are trying, are communicating with each other so that we can understand our problems. To understand the problem is not to find an answer for it. Please I'll go slowly into the matter. Each one of us has a problem: sexual, drink, business, or if you are inclined so-called religious problems...

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    ...don't, we don't know what these questions are. We will go into them presently. Is the question important, and is the answer to the question, lie in the question itself? I hope we are meeting this. Is the answer outside the question, or the answer is in the question itself? You understand my And how do we approach a question? With a desire to find...

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    K: Sir, shall we throw up a lot of words into the basket and find an answer? Is that the way to find an answer to a question?

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    Now have we come to the point that we have found an answer to what is one to do in a world that is insane. Have we found the answer, what is one to do? This is the fourth morning. Right? We've got two more mornings, and I'm asking myself if we have understood the question, we have investigated the whole three mornings and this is the fourth...

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    ...trees and look at the blue sky; and look at those lovely hills? You can do that too. But since you are here, and since the speaker has come a long way, we must together understand this question and find an answer for ourselves, not to be told like children! To find answer which is right, correct, precise, true, and not depend on...

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    ...to persuade or coerce or subtly control each other's thinking, or try to be clever with each other. I would suggest that before asking questions, any problem, any issue, we should be clear in ourselves who is going to answer the question. Do we, in our conversation, dialogue or discussion, discover for ourselves the answer, the fact, the truth of...

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    Most of us put questions and then wait for somebody to answer them. So what we are interested in is the answer and not in the question itself. Whereas the importance is in the question, not in the answer. You will discover this presently. Because this is a question put to the speaker, then the speaker responds to the question, then you pick up...

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    ...comes the complications. If you are willing to be prepared for complications, we'll go into it. Now most of us put a question and then wait for an answer. Right? And if the answer is not convenient or comfortable or makes one rather shy about it, we put it aside. So you ask a question and you are waiting for an answer. And the answer is according...

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    ...it tomorrow, I'll have my instant pleasure and if fear comes out of it I will put up with it - time will not solve this problem. Right? So what will you do? Who is going to answer you? After raising this question, seeing all the complexities of it, seeing that nobody on earth, or some divine force - we have relied on all that before - is going to...

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    ...very root of it. You are not used to that, so you have never done it, you are not used to it, so let us begin with the particular. Right? What would you take up, the particular fear, or confusion or unhappiness?

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    K: You see you'll agree to anything. You are not responsible for yourself. You are not thinking out for yourself. I asked you most respectfully: what is your particular form of fear? Are you aware of it? Do you know it? Do you know your particular fear, sir?

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    So, now what shall we do? How shall I, as a human being, and you as a human being, be rid of this fear, the total fear, not a particular fear, but the whole nature and structure of fear?

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    ...there is fear there is the desire to hurt people, and so on. We are not talking therefore of a particular fear - please understand - not your particular fear - you may be afraid of your wife, or your husband, or your government, or the boss above you - but fear as a whole thing. Is that clear, that we are not thinking together about a particular...

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    K: I have asked a question, madame, which is, we generally approach a particular fear with the remembrance of other fears. That's all. If we could stay with that for a minute and examine whether that resolves the problem of fear. Or is it possible to approach without the past remembrances of fear and can that be done? If it cannot be done, it is...

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    ...can fear end? Is there an ending to fear? Not to one particular form of fear of which you may be which you are caught in, but fear as a whole. You understand? Not a particular fear. When you understand the nature of fear as a whole then you can deal with the particular. But you cannot understand the whole if you want to resolve the particular....

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    ...something. Right? When we understand the root of fear, fear about something disappears. You understand what I am saying? If I am afraid of the dark, that is my particular fear and I want that particular fear to be resolved. I am not concerned with the whole field of fear. But if I understand the whole field of fear the other thing doesn't exist. I...

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    ...in which one of the factors is fear. Now how do you look at something totally - you understand? - not only the particular fear but the root fear, not only your particular idiosyncratic fears, your fears of various kinds, but the total human fear. How do you look at it? So we have to see what does it mean to look at something totally? You...

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    That is, you may have a particular fear, a very neurotic deep rooted fear of something - darkness, or precipice, or living alone, and so on, and if you want to resolve that one particular fear now, and you are only interested in that, then it would be futile to discuss the elimination of all fears. You understand what I am saying? So you must be...

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    ...what fear is. You know it, don't you? It is nothing new to you. And what fear does to each one of us. We may have our own pet fear, and we want our particular fear to be solved, but if we understand not the particular fear, but what is fear. In the larger the lesser is included. The lesser is my particular fear or your particular fear, but if we...

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    ...depress it and run away from it, as you're doing. So what is the cause, the source of fear? Think it out, sir, go into it for a minute. Take your fear, your particular fear, or fears - what is the root of it? Security, desire for more, it's all - you understand? So, if you haven't found it you will ask somebody like the speaker, what is the cause...

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    ...demands a great many days to go into every aspect of every fear. But I think one can observe the quality of fear, the general fear, not a particular fear, observe the nature of fear, the structure of fear, not get lost in a detail or in a particular form of one's own fear. Because when we understand the nature and the structure of fear, then we...

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    K: It is not an isolation, it is an obvious fact that when you see all this and say, this is so ugly, unreal, so stupid, you are naturally solitary, you are naturally alone. And that sense of aloneness which we experience is common.

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    ...he is separate from another. Outwardly we have produced a world that is isolating itself, each group, each community, each religion, each country. And in this isolation they are seeking security. Which is what is happening - England, British says we must be secure in our isolation, and other countries are doing exactly the same thing. That is,...

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    K: Yes, that is right, sir, that is right. I want to go into this. So I see thought, thought, the mind, is all the time operating to make itself superior, more - you follow? - working itself to this isolation, towards this isolation. Right? Clear?

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    ...has suffered, and is still suffering, for various causes: the cause of war, the cause of division, nationally, economically, socially. And also he has suffered in isolation. He is isolated both in his activity and in his way of life. He is concerned with himself, though he may be related to others intimately or not, he is concerned with himself...

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    So security, as long as I live in isolation there must be uncertainty. From that uncertainty comes the desire to be secure. The cause is thought has made me insecure - not 'made me' - thought has brought about the sense of division - I am British, you are French, my guru, my guru is different than yours, my god is different, I will be saved only...

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    K: It crippled you, isolated you, cut you off. It made you feel desperate, you didn't know what to do. Right? Now, when there was this isolation what happened to action?

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    K: Yes. So, how does one find out if life has a meaning beyond this? How does one find out? They have tried meditation: they have tried every form of self-torture, isolation, becoming a monk, a sannyasi and so on, so on. But they may also be deceiving themselves thoroughly.

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    So I know very well what isolation is, and in that isolation... to live in that isolation and have relationship with another means absolutely nothing. So my intelligence says, that's absurd, you can't live that way. Therefore I am going to find out how to live in relationship and what the activity of that intelligence is in that relationship.

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    ...god, and the other having a greater culture, greater sophistication, greater this and that, and your consciousness is similar to his. So when I die the consciousness of humanity with all the pain and sorrow goes on. You don't realise the seriousness of...

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    ...you are the world, whether you like it or not, and the world is you. This is a fact. And your consciousness - now I am going to talk - and your consciousness is the consciousness of humanity - you understand? - because your consciousness with its content makes consciousness. The content in this consciousness is put together by thought as fear, as...

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    ...the rest of the world picks it up much... it is there. You understand? It is happening. So if when one or two, or a dozen, or a hundred bring about a fundamental freedom of conditioning, they affect the whole consciousness of humanity - right? This is so. As Hitler has affected the whole consciousness of mankind, Napoleon, your religious leader,...

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    ...You understand this? Like pleasure, sorrow is narrowed down as mine but we forget, when we are concerned with our own particular sorrow we neglect, we disregard, we are not concerned with the sorrow of mankind, because our consciousness, as we talked about some meetings ago, our consciousness is the consciousness of humanity. One must understand...

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    ...Have you understood it? No, no, sir, don't please agree, it is not a question of agreeing or logically seeing, but the actual experiencing of it, the actual realization that you are not an individual and when you die, unless there is a mutation in your consciousness, the consciousness of humanity continues. But if you, who are part of that...

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    ...half an hour, give your life to find out. Because, then you will see for yourself as a human being who represents mankind, whose consciousness is the consciousness of humanity, when there is no fear in that consciousness you, who have understood and gone beyond it, change the consciousness of humanity. This is a fact. So if I may ask, have you...

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    ...is what we are. Our name, our form, our bank account, our not exact bank account, attachment, all that is what you and the friend are. That consciousness is the consciousness of humanity. It's not yours or mine; the consciousness of all mankind. Because all mankind goes through agonies, great pain, loneliness, despair, depression, chattering away....

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    ...like you, they are lonely like you, they are unhappy, uncertain, anxious, desperately lonely, just like you. So your consciousness is not yours. It is the consciousness of humanity, of which you are. You are humanity. You are not separate from other human beings. You are the rest of mankind. This is not a theory but an actual daily fact. You go to...

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    ...your attachment, your suffering, the depth of loneliness, your gods, the rituals, all that is your consciousness, which is you. And that consciousness is not yours, it is the consciousness of humanity. That is, you are the world and the world is you. Your neighbour suffers, you suffer. Your neighbour goes through most difficult times and you may...

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    ...way of life, our thoughts, you know, the whole thing. Is that your interest? Because one must live, when the world is in such disruption and chaos, misery and suffering, one must live - if you want to understand all this confusion - one must live in total, complete order. And if you are interested, if you give your energy, your capacity, your...

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    ...must create conflict with things that are moving. So, find out (the speaker is telling the friend) find out if you can live without a motive and yet learn all the time, till you come to a point when there is nothing to learn any more - we'll go into that presently - so that there is complete order. Order for most of us means conformity,...

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    ...it, not how to suppress it, but to understand the nature of it, the structure of it, the beauty of disorder, and out of that comes order, which is living. So freedom is order, complete order. And that order has come into being through the understanding of disorder, not seeking order. If you seek order it becomes a principle, an idea, a formula,...

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    ...we are now asking: what is order, because without order the brain cannot be secure. When there is disorder the brain is all the time trying to create out of this disorder some kind of order because it can only function in complete order at its highest excellence. Right? This is so. Now we are asking: what is order. We accept order as following...

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    So when there is complete order during the day the brain then hasn't got to struggle to create order neurotically or order according to circumstances and so on, it is orderly. Therefore in that order there is complete security for itself and dreams then become merely a physical reaction - you have eaten wrongly or this or that, then dreams have...

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    K: So if in my daily life there is complete order in which there is no disturbance, what is the relationship of that order to the never ending order? Can that silent movement of order, of that extraordinary something, can that affect my daily life when I have deep inward psychological order? You understand my question?

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    ...disagree? Are we sharing this thing together, participating, or you are just casually listening. Because, I think it is very important to find out for oneself whether it is possible to live completely, totally in order, so that there is complete order. Like a machine that is not functioning properly is wasting energy. So, one asks oneself - and...

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    So when there is complete order during the day the brain then hasn't to work, work while you are asleep to bring order. Then when there is complete order - I mean absolute order, not relative order - then the brain is renewing itself and the dreams, which for so many people become so extraordinarily important, do not take place, except very, very...

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    So, disorder comes to an end and then there is order. When there is that complete order you will never ask, 'What is my relationship to the cosmos?'

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    We are saying order is only possible - complete order inwardly, therefore outwardly - complete order is only possible when thought has realised its limitation and therefore accepts that limitation which has its proper place. Got it? No, please, this is rather a complex question, go into it very slowly. Can that which is limited, broken up, realise...

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    ...the centuries, historically, and even now. We cannot exist without order. The brain can only function when there is order, not disorder. It can function effectively when there is complete order. And that order can only come about when we understand what is disorder. Order is not the imitation of conformity to a pattern, the pattern set by Marx,...

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    ...with the desire to learn from this disorder what is implied. Then when you go to sleep the brain hasn't to bring about order, because the brain demands order because it can only function sanely, logically in order, when there is complete order there is complete security. And when the brain is in complete security it functions efficiently. But our...

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    Now when you don't separate sound from silence there is order, complete order - like the universe, it is everlastingly in order - sun rising, sun setting, the stars, the beauty of a new moon, the full moon, the whole universe is in order, it is only human beings who are in disorder because they have lost their relationship with nature, they have no beauty.

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    But if you have put your house in order, complete order by understanding totally what is disorder, not understanding what is order, by understanding what is disorder, out of that comprehension, realization, awareness, and giving your total attention to the various contributory causes of that disorder, then order comes without your seeking order.

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    ...the expression of trying to bring order. So if I can during the day - please follow this - during the day, the waking hours, bring order, complete order, then there'll be no necessity for dreams at all, then something totally different takes place - which we will go into if we understand what order is. May we go on...

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    ...of violence? Therefore it escapes through an abstraction and says, 'I must not be violent'. So the 'must not' becomes the ideal, the non-fact, and according to that it tries to act - according to non-fact, which is insanity - I wonder if you see this. So can we say idealists are insane? No, do watch it please, this is very, very serious, don't...

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    ...After ten thousand, or fifty thousand years, we are still violent human beings, derived from the animal and so on. The fact is I am violent. That is a fact. The non-violence is non-fact. Right? It's an ideal, it's something it is not. But this is a fact. But when I first pursue non-fact - you understand, sir? - it creates more problems. So there...

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    ...possible to end that completely? I am asking. I am not saying it should or should not. The fact is the reaction which we call envy. That is the fact. But the non-fact is I should not be envious. Right? Do we meet this? The fact of this reaction which we call envy is what is happening, but the mind has projected the concept that one should not be,...

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    ...it is all right, carry on. So your life becomes an ugly affair. And no god, no outside agency, no social reform, no politician, no scientist, nothing will change you, except you look at yourself, look at yourself as you are, not what you think you should be, that is just non-fact. The fact is what you are, your daily anxiety, fear, all the rest of...

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    ...you are bound to create conflict for yourself and for others. But when you are dealing with facts, day after day, not supposition of facts, not saying, because to me my opinion is a fact and I stick to that fact - it's so obvious, your opinions, like any other opinion is non-fact. But what you do out of that opinion, out of that conclusion, out of...

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    ...The word 'fact' is that. The past incident without remembrance and that which is happening now. The future is non-fact, it is a hope, it is an idea, it is a concept but what actually is a fact is that which is happening and that which has happened.

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    ...mesmerising me by being so vehement, by being so passionate about it? I say no. I'm not stimulating you, I'm not telling you what to do. You yourself have realised that non-violence is non-fact, it's not real. What is real is violence. You yourself have realised it. You yourself have said yes, I am violent; not I am separate from the violence. The...

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    ...be violent becomes the ideal, which is non-violence. So there is a battle between violence, which I am, and trying to be non-violent. Why have we done this? The non-violence is non-fact. I know it is a fashion brought about through Tolstoy in India and so on, that we must all be non-violent. Whereas we are actually violent human beings. Would you...

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    ...Quite right, sir, quite right. I understand. Mrs Zimbalist's question was, how do I differentiate the fact, the actuality, and superstition, something non-fact. If I live in make-believe, non-fact, it is inevitably superstition - that somebody is going to save me, which the whole of Christendom is based on, then I live in appalling superstition,...

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    K: We'll proceed with that. But I must see what I have done. I avoid the fact and run away to non-fact. That is what is happening in the world - all over. So don't run but remain with the fact. Can you do it?

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    ...one is envious and that is a fact, that is what is taking place, a reaction which we call envy. And out of that fact we draw a conclusion that we must not be envious so we pursue the non-fact, and so create an opposite to 'what is' - clear? So if you don't pursue the non-fact and remain with the fact, and the fact is you, you are not separate from...

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    ...is a fact for all human beings, like violence is a fact, and the opposite of fear is courage, or escape or try to overcome it. Right? So there is duality. The fact and the non-fact. I wonder if you see that. The fact is fear and the non-fact is, I should not be afraid, and therefore, suppression, conflict and all that arises; between violence and...

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    JK: All right, let's take a very simple example. Human beings are violent and this has been - non-violence has been projected by thought and that is the duality - the fact and the non-fact.

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    K: You see what we have done sir. We are violent human beings, sexually, morally, in every way we are violent human beings, and not being able to resolve it we have created an ideal of not being violent which is the fact, an abstraction of the fact, which is non-fact and try to live the non-fact.

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    When we use the word 'fact', we mean by that word 'that which is', 'that what is'. The 'what is not' is non-fact. Right? Non-violence is a non-fact. But the fact is violence. I am asking why has humanity - you - have invented the opposite? You understand my question?

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    ...split second there is another escape, which means you don't see the futility of escapes. Right? Therefore, don't see it, keep on escaping. But if you do see, are aware of your emptiness, what takes place? If you are watching very carefully, what generally takes place is, who is aware of this emptiness. Right? No? Who is aware of this...

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    K: Look, sir, that's not the point, we are not talking about emptiness. You see, you won't face the fact. You talk about non-fact, emptiness. You don't know any thing about emptiness, why talk about it?

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    K: No. Now beyond that emptiness - sorry to talk about Not in terms of beyond - you understand? - beyond means more, further, time.

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    So, when there is this emptiness, is love possible? And when there is this sense of deep unfathomable void, is beauty possible? And if one is aware of this emptiness and not escape from it, either through self-fulfilment and with its own expressions, pleasure and so on, then what is one to do with this emptiness? You understand? We have tried to...

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    K: So he says to get out of one's own emptiness, one's own loneliness, one's own boredom, one's own insufficiency, you cling to something hoping that it will give you sufficiency. There is emptiness and I have filled that emptiness with my furniture. (Laughter) Wait, don't laugh, that's what you are doing! And you laugh at it. That's an escape....

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    K: So is this emptiness within the brain itself? Or something thought has conceived as being empty? One must be very clear on this.

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    K: Sir, emptiness - to have an empty mind means full of energy. Emptiness is energy. I won't Please, we must go into this step by step, otherwise You don't mind, sir?

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    ...the image of each other which is different there is conflict. So we are having an insight into oneself - right? - through relationship. That insight can only take place when there is freedom and emptiness to look. You can't look if your mind, if your brain is full of prejudices, this and that. So there must be emptiness to look. That is, the...

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    K: You see the moment you said Aristotle (laughs), it is not that. How shall we get at this. Emptiness is energy and that emptiness exists in silence or the other way round, it doesn't matter - right?

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    ...- please listen to it for five, two minutes. You need here a persistent observation, not an observation from any conclusion, or from anything that you think should be, but observation, that is, I am aware of my emptiness, before I had covered it up, now it has been stripped and I am aware. Who is aware of this emptiness? A part of my mind? A...

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    K: Yes, I understand that. But there is something much more immense than that. Sir, that emptiness and silence and energy is immense, it is really immeasurable. But there is something that's - I am using the word 'greater' than that. I can't I don't know. Why do you accept all this?

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    And is it this emptiness that makes man cling to something? And in that attachment or and in that adherence to something, is called love. So as I as one must have leisure to learn about this emptiness and to understand the whole movement of thought as attachment, one must have freedom to look. I wonder if you meet all this? Are you bored, sirs?...

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    So when there is no observer but only observation which reveals the totality of that emptiness, then there is no movement of thought as attachment. I wonder if you see this. Do you see this, some of you? Not what I say, but actually, that is with care, observe your emptiness and see that the observer is interfering, is cutting across your...

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    ...is - it must be totally uninvited. You understand? Not contrived, not put together. Which means there is no measurement. If one has gone that far - no, it is not far or near, if one has done this - then there is that emptiness. Do you understand? Now wait a minute. Scientists say, in this emptiness there is energy. You understand? We are saying...

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    K: Look sir, my question is very simple. I said, I asked, when you are aware of this emptiness, from which you have escaped through attachment and you are no longer running away from it, when you say you are aware of this emptiness, who is aware? It is for you to find out. Who is aware?

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    K: If you don't know, then let us both of us learn together. But first be clear that you don't know - don't quote anybody. Are we in that position, saying, I really don't know?

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    One may have had a very good life, pleasant, successful, somebody in the world, power, position, money, but the thing is there at the end. We like to postpone it as long and as far away as possible, put it away.

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    ...Because of the statements I make? Those are logical, sane statements, it is not mine or yours. I don't take a position. I am not attached to those statements, I will change them if they are false. But if I said, I believe in god, and stick to it, then you can say, you know, I take a position. We are, as I said from the very beginning,...

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    ...the politicians. Do you understand what I am saying? The politician is you. Right? Seeking power, position, and holding on to that position at any cost, corrupt, and that politician is you because you want power, you want position, you want to dominate. Now can you look at that politician which is outside of you, who is really inside you, can you...

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    K: Don't put me in a position and then attack that position. I am asking you: why don't you see as clearly as you see that clock that comparison and so on and on? Why don't you see it? You are young, your brain is somewhat young, you have already come to the point, 'I don't know, I can't do it, you tell me'. That's is an old man's game! People all...

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    K: Is not the position I take a form of attachment. Is the position the speaker takes, is that not an attachment. I didn't know I was taking a position. What position am I taking? Because I am sitting on the platform?

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    K: Loneliness hasn't been resolved. I'm still in the same position as I was before when I went round escaping from it. And I'm still in the same position when I ask the question, 'What shall I do about it?'

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    K: I will tell you what I Oh, for god's sake! Will you move out of your position, sir, if I correct you? If you will change your position, if I show you?

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    ...dogmas, your rituals, your culture, your knowledge, your despairs, depression, your uncertainty - which is common to all mankind. Right? So your consciousness is the consciousness of mankind, psychologically. And the mind, or the brain, clings to that because in that there is security. It is afraid to let go because you don't know what is going to...

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    ...you are thinking. When you say, 'Yes, there is god in me', it is still the product of thought. So your consciousness, which is what you are, not physically, but psychologically, inwardly which is your consciousness, is the consciousness of mankind. Listen carefully. Don't accept anything he says. Every human being on this earth goes through...

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    As we pointed out, if a few of us really understand this whole movement of what we have been talking about for the last sixty years, and if a few of us are really, deeply involved and have brought about the end of fear, sorrow and so on, it will affect the whole consciousness of mankind. You are doubtful whether it will affect the consciousness of...

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    ...you perhaps and we realise this. Then will it affect the whole consciousness of mankind if I really - if you and I really, deeply do not belong to any group, to any nation, to any sect? Will that affect the whole of the world? Of course, if all of us in this hall, in this tent, really felt this, naturally it would affect the whole of...

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    ...is part of mankind. That is, your consciousness contains all the things that you have thought about, imagined, feared, and so on. Your consciousness is that and that is the consciousness of mankind. Mankind has fear, sorrow, pain, anxiety, shedding tears, uncertain, confused - every human being on earth. And you are like the rest. So you are not -...

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    ...jealous, angry, anxious, seeking pleasure, caught in fear - you are all that. Therefore you are the entire humanity. And when there is a total revolution in this consciousness, that revolution affects the consciousness of mankind. That is a fact. And that is why it is so urgently important that each one of us who listens, and you are good enough...

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    So as it is a human problem, not only in this country, everywhere - please understand this - if one single human being understands this radically, this problem of fear, resolves it, not tomorrow or some other day but instantly - which we are going into - he affects the whole consciousness of mankind. Again that's a fact. As we said your...

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    ...rest of mankind, because they suffer in India as well as you do here, in America and so on and so on. Our consciousness is the consciousness of mankind and in the freeing of that consciousness of its content we have responsibility to the whole. And that is essentially the nature of love and...

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    ...saying is that every human being, with his own consciousness, is the consciousness of humanity. You understand? And when there is a transformation in that consciousness, that transformation affects the whole consciousness of mankind. Look, Hitler has affected the consciousness of mankind, hasn't he? No? Stalin has affected the consciousness of the...

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    First we ought to look, I think, at the consciousness of mankind. Why this consciousness, which we are, why it has become what it is. Each one of us thinking that our consciousness is ours, our particular inheritance, our particular evolution. It belongs to each one of us, and we are confined to that limitation. This is what each one of us thinks:...

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    And if we are afraid of that, and have not resolved that fear, death inevitably comes, and what happens to your consciousness - please listen - what happens to that consciousness which is not your consciousness, which we went into pretty thoroughly, it is the consciousness of mankind, consciousness of the vast humanity, not my consciousness - we went into that very carefully.

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    ...you are an individual, and your salvation is through search, exert and all that for yourself, whereas the fact is psychologically you are mankind. Your consciousness is the consciousness of mankind. Consciousness is made up of its content. Right? Your belief, your pleasures, your fears, your anxieties, your superstitions, your belief, the beliefs...

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    ...hierarchical existence, the one who knows, the other who doesn't. This is the tradition, this is the whole way of living. So our consciousness, with its agonies, beliefs, sorrows, pleasures, is the consciousness of mankind. Mankind goes through every form wherever they live: sorrow, pain, uncertainty, confusion, utter misery, loneliness, despair,...

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    K: We are saying, can that consciousness, yours, that consciousness is the consciousness of mankind, your consciousness is not different from mine or somebody else's, consciousness with its content is like every other human being. One may call oneself an American, or a Hindu, or a Buddhist, or a Catholic and all, but it is still part of that...

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    ...of mankind. Please see this! Right? If your consciousness, which is the consciousness of man - man, not the European man or the Chinese man (laughs), but a human being - when there is that radical transformation in that consciousness then you affect the whole consciousness of mankind, which is a fact. Stalin affected the whole of mankind. Right?...

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    Now all that is tradition - following, accepting, being second-hand. In that is implied comparison - you are better than I am, and therefore I must be like you. All that is implied in that word 'tradition', to hand over. Now a mind, the psyche, psychologically that follows, how can such a psyche be sensitive? Go on, sir, please.

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    ...biological facts: short, not so pinkish skin, which is fashionable (laughter), and slanted eyes and so on. That is a physical fact. The questioner asks: does that physical fact affect the psyche of the Chinese. You understand? Right? We are together in this? Are we together? Don't afterwards say, 'I'm not clear'. That is, I'm born in China, I'm a...

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    JK: Yes. I will. We will go into it. What is the 'me'? If the psyche has such different meanings, the 'me' is the whole movement which thought has brought about.

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    K: What is the psyche. We will come to that, madame. Look, you put a question and hope Please, don't put questions which are not related actually to what we are discussing. Please, I beg of you because you are not paying attention then to what we are saying. We will include the psyche and all that presently. But this is what we are asking: is...

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    ...to that, madame. (Laughs) The content of my consciousness, my psyche, is the various divisions in itself, conscious, unconscious, anger, not angry, be good and at the same time be violent, there is contradiction, opposition, resistance, desire to go forward and recoil, hurts, all that is my consciousness, my psyche, that is me. I am that. Now I am...

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    K: Wait, slow. We are asking, what is the content of the psyche? You understand, sir? What is the content of your psyche, that is, your psychological world?

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    ...can argue back and forth, argue the hinds off a donkey. And go on and on and on and on (laughter). I have listened, I have been in So, all that capacity, all that intellectual training of three, five thousand years, does that affect the psyche? Does it affect the conditioning? I'm born black in this country, with all the peculiar physical...

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    So what is it that is hurt? When you say, 'I am hurt' - not physically but inwardly, psychologically, the psyche, what is it that is hurt?

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    ...it necessary when you are flattered to record it? Or when you are insulted? Is it necessary to record those things? Because the recording builds up the psyche. Are we talking over together? Or you are just saying, 'Yes it sounds rather good'. This is a very serious question. Because the psyche which is made up of all the elements, characteristics,...

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    So, when you have told me the truth, the fact, that time and thought are the factors of fear, I listen to it very carefully and I say, 'Yes, I see the truth of it', and the perception of that truth is something out there, and me watching it. Follow this? Or, there is no observer but only the fact of it. You understand the difference? Are we...

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    K: He is asking: does not love and truth bring about order. But do we know what love is? Do we know what truth is? Can you love if you are jealous, if you are ambitious, if you are greedy? And is truth something fixed, established, or is it a thing that is living, moving, vital, you follow? - and therefore no path to it. You have to find this...

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    ...Then your mind would be fresh to enquire. But now that you have been contaminated, now that some of you have been to India, and I don't know why you go to India (laughter), truth isn't there, there is romance, but romance is not truth, truth is where you are, not in some foreign country - where you are. Truth is what you are doing, how you are...

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    And then there is the problem of death, love and if there is any truth or all the realities we have to face are so enormous that we have neither the time, the inclination or the energy to find out for ourselves if there is, or if there is not, a truth which when grasped or understood or related that truth will perhaps absolve all our problems.

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    ...cultivate something it is artificial. So, if you see the truth of all systems, methods, whether it be methods of meditation, methods of - you know, all that - systems, method, when you see the truth of it, it has no value at all, therefore you have broken down one of the greatest factors of conditioning. When you see the truth that no system is...

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    ...has no place then what will what is the energy, what is the flame, what is the quality that will completely change the mind? Right? Now do I, do you see clearly the truth that knowledge is not going to change man? Not because I say it, not because intellectually I am convincing you, not because you feel that is the only way. Do you, irrespective...

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    In the same way when you realise when the mind realises totally that you are conditioned, the content of your consciousness is its content - go slowly - and any movement that you do is still part of that consciousness - try to get out of it, or accept it, or reject it, it is still part - then what is the realisation of the truth of that, how does it affect your life?

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    So, when I observe, when I see the truth of what you have told me, there is no division between the observer and the observed. There is only the truth of it. Not, I see it. And that perception which is holistic frees the mind from fear completely. Have you got this? Don't look, please, so puzzled. Look, sir. What time is it?

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    ...when the mind is shaped according to the tradition of control, it is a dying mind. See the truth of it, the actual fact of it. The perception of the truth brings about a mind that is free of control. The seeing the truth of it - not my truth or your truth but the truth of the fact, that as a flower needs sunshine, air, breeze and dew and water,...

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    ...will change me? - radically, most profoundly, so that I am something entirely different - not the difference which thought has projected. I must find out - not 'find out' - I see reality, then what is truth? You understand? If I live entirely in reality, then there is no truth. I wonder if you understand? But if I realise the whole movement of...

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    ...You are so quick in answering this, aren't you. You haven't really investigated. Go into it and you will see for yourself. Now how does the mind see the truth of this statement? When you say, 'Yes, I understand it, I see there are areas in me that are confused and areas in me that are not confused'. And one area that is not confused says, 'I must...

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    ...not you die. Your body will be cremated, or buried, or whatever it is, but your consciousness is the consciousness of the rest of humanity. See the beauty of it. See the truth of it. If you see the truth of it there will be no fear, no fear of death. And because there is no fear of death then there is an acceptance of ending things. And when you...

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    So do you, as a human being, and you who are the representative of all humanity - so you are the world. If you see the truth of this then that truth will act in the world. You don't act.

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    K: I don't see truth. Ah, there's a tremendous difference: I can't go to truth, I can't see truth. Truth can only exist, can be, or is only when the self is not.

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    K: No (laughs). Sir, you are just playing with words. Do find out what happens to you when you have discovered for yourself the truth - the truth, not an idea - the truth that any form of response on the part of the observer, and all our responses are on the part of the observer, then what do you find?

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    One has often physical pain in different forms. Or one may have serious sickness, or crippled, and that sickness, that disease, and so on, not to allow all that to interfere with the freedom, with the freshness of the mind. That requires tremendous awareness, watchfulness to say physical pain not to be registered - you understand? -...

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    ...is it possible to register only that which is absolutely necessary, and not register anything else? Look: take a very simple thing. Most of us have had pain, physical pain of some sort or another. And that pain is registered because my brain says I must be very careful not to have that pain again tomorrow, or a week later, because physical pain is...

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    ...create anxiety. You follow this? Do you understand this, sir, what I am saying? Can you observe, be attentive of your physical pain without the 'me' as the centre which doesn't want pain, or is afraid of having pain when the pain has come to an end again? You are following all this? What is the place of pain in life? Is it a reminder that you are...

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    So to be aware of the physical pain, physiological, biological pain and in that awareness not to psychologically get involved with it - you understand? Be aware of the physical pain and the psychological involvement with it which intensifies the pain, bringing about anxiety, fear, and keeping the psychological factor entirely out. Are you...

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    Perhaps you might say 'Can I be free from physical pain?' If you are really free you will know how to deal with pain, because most of us have had physical pain of some kind or other. And if we are frightened, not being free, then disease becomes an astonishingly burdensome thing. So, if you and the speaker see this thing clearly - not that the...

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    ...intellectually, but actually realise the sorrow that one has had, or that one is having, and the sorrow of the whole world. Physical pain one can understand, do something about it, and perhaps not register it, not record it. I do not know if you have ever tried that. You may have had pain last week and finished with that pain when that pain is...

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    ...one has had a month ago. Thought thinks about the future of that pain and hopes it will not occur again. You follow? So thought is responsible for the fear that might happen, take place tomorrow because I have known physical pain. So thought is responsible for fear, physical fear. Right? Look, you have had a toothache, haven't you, and you have...

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    K: Yes, that is the same - escape, in time it will pass, endure it, accept it. (Laughs) But you don't accept physical pain!

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    ...and see that suffering, that pain, that remembrance of that pain does not affect the mind. That requires an awareness, a sense of watchfulness, a concern, not just to escape from physical pain, but concern to have a mind that is untouched by pain. You understand? Untouched by pain, which means untouched by hurt, because we all hurt from childhood,...

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    ...the body, a total harmony, which we have not. And pain, physical pain, has also its importance, not as a punishment and therefore 'give us more punishment so as to become more pure' which is absurd, but it is an indication that we are preventing the normal intelligence of the body from functioning. And to be attentive of all that and not come to...

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    K: You have said that, sir. Pleasant sensations, avoiding pain, work, seeking something more and more, physical pain, and what else?

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    ...No, sir, it's not the difficulty. Free of, in the sense, if you have a pain, physical pain, what do you do - you try to get rid of it, don't you? By taking a pill or going to a doctor or dentist, whatever it is. So in the same way, psychologically dependence breeds pain. Do you see that? Don't say what do you mean by seeing, we've been though all...

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    ...talk about that. You understand my question? I have a toothache - one has a toothache. That's a physical fact and you know it instantly. Right? That is, immediately you know that there is a physical pain. And you act, if you can, immediately because the pain is intolerable and you act. Right? Now when we say we have pain, psychological, inward,...

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    ...that mean can only the free mind attend. I didn't say that. No but please listen to what... At the moment of pain - look: I had pain last week, physical pain, very bad toothache - I didn't have it but I am imagining - very bad toothache, what do I do? I go to the dentist and he does something and that physical pain has left a mark, which is the...

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    ...we have to understand this: what is suffering, if we are to go into this question of death, as we are going to this morning. Is suffering necessary? I am not talking about physical pain. One has physical pain often but to see that pain doesn't distort the mind in action, that pain doesn't make the mind neurotic. So one has to understand not only...

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    And if we could, this evening, also go into that a little bit, whether the conscious mind, that is, the everyday mind, the mind that has sharpened itself through competition, through so-called education - which isn't really education at all, but that is irrelevant - whether such a mind can examine the unconscious, the deeper layers of the mind.

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    Since the psychologists have divided this, the conscious mind thinks it can investigate into the unconscious. It can then proceed to analyse its dreams, its superficial activities, its reactions, always from the superficial, from the conscious delve into the unconscious. Right? And in that there is a great deal of danger because the conscious mind...

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    ...we're thrown back to one thing, that's meditation. Now that covers a large field, which means - wait - I'll explain briefly, which means conscious mind being absolutely quiet. Then in that quietude things may be revealed. Right? 'Thing' being the root. You're all... Right? So how shall we do this? Will you meditate - I mean this seriously - to see...

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    One's active brain has been employed throughout the day in the office, in the house, wherever one works; consciously you have been working, reading, struggling and the conscious mind, the everyday mind, at its superficial level, is rather tired, worn out and it is much more difficult for that conscious mind to listen properly. And the deeper...

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    ...both superficially and so on, so on. I am asking you a question, which is: how am I, how is this conscious mind with all the information it has, which is also conditioned, how can that mind enquire into the deeper layers, into the very dark recesses of one's own brain, memories, how do you propose to do it?

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    ...the truth that analysis does not free the mind. That is, discovering the truth in the false. Then analysis also implies not only the conscious mind, of the conscious mind, but also the deep layers of the unconscious, which is also the result of time. This division between the conscious and the unconscious is artificial. Consciousness is total, we...

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    ...know a great deal, especially in the West, has been written about the unconscious. They have given such extraordinary significance to it. It is as trivial, as shallow as the conscious mind. You can observe it yourself, not according to any specialist; if you observe it you will see that what is called the unconscious is the residue of the race, of...

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    K: We are not taking opinions. No, madame. Listen. We are not indulging in opinions. We are not quoting some psychologist. We are looking at ourselves without any prejudice, without any previous concept, we are just looking. Therefore I am asking, am I looking at my conscious mind and do I know the content of that, the conscious mind?

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    ...Absolutely. Look, sir, what I have found: I cannot the conscious mind, conscious thought cannot invite and expose the hidden fears. It cannot analyse it, because analysis, we said, is inaction, and there is no escape, I shan't run off to a church, or Jesus, or Buddha, or somebody, or identify myself with some other thing. I have pushed all those...

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    Now how is this possible? Apparently it cannot be done by the conscious mind. I can't investigate consciously the unconscious, the hidden. Can you?

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    ...Or is there an entity, an agency, that is beyond all this consciousness which looks into consciousness? And can the conscious mind, the daily operative mind, can that mind observe into the contents of the unconscious, or deeper layers? And what are the frontiers of consciousness? What are the limits? I hope you'll remember these questions - I have...

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    ...That's my point. We think we know it. We think we know the operations of the conscious mind because there is a habit set about - go to the office, go, do this, do that - you follow? - and I think I understand the content of the superficial mind. But I question it. And I also question very much whether the unconscious can ever be investigated by...

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    ...and the thing analysed. One fragment assuming the authority of analysis and examining the other parts. And in this division arises the conscious and the unconscious, then we put the question: can the conscious mind examine the unconscious? - which implies that the conscious mind is separate from the rest. And we say from that false question you...

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    ...we have taken. I look personally, I look at it entirely differently, which I'll come to later. Now do I know, do you know your conscious mind - what you think, how you think, why you think, consciously what you are doing and what you are not doing? And you think you understand the conscious. You think, but you may not really actually understand...

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    Now how am I, how is the conscious mind, the mind that thinks, the mind that has knowledge, the mind that is caught in various illusions, to investigate something which is totally hidden?

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    ...please understand - to see the false as the false - right? Which means you have already discovered what is true. Is this clear? If I see something false, some illusion as illusion. The word 'illusion' means, in English, to play with something, 'ludere'. Something which is not real. So I tell my friend, look, you live with false things. And when he...

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    ...he's playing with us. Sorry. After three days you're sticking to it. We have explained very carefully. I'm not being rude, or irritated or angry, we explained very carefully, that's also part of our illusion. And you say, why do you consider that illusion, because - it's still thought - says, 'There must be something.' The whole movement of...

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    ...How can I think I have universal order in me? That is the good old trick of the mind which says, disorder is there, but inside you there is perfect order, old boy. That is an illusion. It is a concept which thought has put there and it gives me a certain hope, and therefore it is an illusion, it has no reality. What has actual reality is my...

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    ...of you respond, that would be impossible, but you can respond to yourself. This challenge is put before you, and you have to answer it and not evade it, and if you evade it, then the consequence of that evasion, of that avoidance, leads to further illusion, further misery. Obviously. Whereas if you face this challenge and find out for oneself...

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    K: That must be done. Emptying the past which is anger, jealousy, beliefs, dogmas, attachments, all that is the content. If any part of that exists it will inevitably lead to illusion. Right? So we said that. The brain or the mind must be totally free of all illusion - illusion brought by desire, by hope, by wanting security and all that.

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    ...every form of identification must end - right? - every form of fear, and the desire for comfort. It is that desire for comfort may create illusion, and therefore one is caught in that illusion and says, 'Yes, there is a marvellous state after death.' So we are learning how to observe the way of observation which is holistic - which means there is...

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    ...No, forget the world, forget the world, forget me and... He's asking a question: how do you distinguish, discriminate or find out which is illusion and which is a fact? Fact is something that is actually happening. Right? Right? Right, sir? Yes? You are doubtful about it. And illusion: what I conceive or have an opinion of what is happening. I am...

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    K: Quite, quite. So I'm asking something else, which is, do I realise the illusion I've been living in, where I have separated loneliness from me, and therefore 'me' can act upon 'it'. Right? Do I see that?

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    ...Simply the fact that there is. We have been fairly logical all along, reasonable and fairly sane. So we have not been caught in any illusion so far. Right? And can we keep that same kind of watchfulness in which there is no illusion, to find out - not find out - for that which is beyond emptiness to come down to earth? (Laughs) You understand what...

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    ...right, a continuity. Have you that in your relationship? If you are honest, obviously not. But the mind is seeking this. If it can't find it, it invents an illusion and hopes in that illusion to have security. Right? You understand? So the mind, thought, which is part of the mind and brain, thought is seeking this constant movement of security....

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    K: Illusion is also a reality. Oh yes, we've been through that. We've been through that. I can accept an illusion and see, think that it is a reality.

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    ...an hour to what is being said, which is what you are saying to yourself, not what another is saying. Right? Are you listening so completely, you see the illusion actually and see the absurdity of living in an illusion and finish with it? Which means can we stay with the fact and have no relationship to non-fact? Because our minds, as we said, are...

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    K: I understand. Look, madame, is it an illusion when you have got a husband and a wife and each person seeks security in the other? Actually face it. Do you call that illusion? This is what we are doing! I wish you would go step by step. All right.

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    There is a danger in this too because you know people have said when you go to the guru he gives - you know - be silent and you will receive. That's an illusion, you know. Well, I have said enough.

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    ...perception comes order. If I see what is disorder, disorder is conflict. Right? Disorder is constantly deceiving myself, constantly living in a confusion, in illusion, escaping from actuality, thinking that I have achieved something when actually I am rather silly. All these deceptions bring about disorder and other factors. Now am I aware that I...

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    K: All right, let's begin with that, and perhaps we will include all the others. the questioner says, please discuss, or go into, why human beings are enclosed, held in, and never free.

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    ...Perception, observing, watching. Now we will go into that in a minute, if we have time. But I want to come back to this, if I may: what will make human beings alter - very simply put - the way they behave? Very simply put. This appalling brutality, what will change all this? Who will change it? Not the politicians, not the priests, not the people...

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    ...please, we are thinking together. You are not merely listening to the speaker, taking a few ideas from him or a few slogans, a few concepts and then agreeing or disagreeing, but we are concerned deeply why human beings are what they are, why they have become like this. And the future is what they are now. If they don't change now, the future will...

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    ...thought. We are society. Each one of us have made this terrible confusing, contradictory, brutal society. And until human beings, each one of us, radically transforms himself we will have perpetual wars, there will be no peace on earth. Religions have talked about it endlessly - the popes, the priests, local parish clergyman have talked about...

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    ...there is not an easy flow, there is not a freedom. Why are human beings right throughout the world - this is not his question, it is the question of humanity - why human beings are so encircled in themselves, why have they this burden of tremendous weight so that they don't ever feel free? Can we discuss that, discuss it in the sense investigate...

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    ...important, essential, but intellect is also limited. We never look at life holistically, as a whole, not as a scientist, a physician, psychiatrist and so on. We are human beings first. And as human beings what are we, what have we become, after millennia upon millennia? Are we civilised? I know you are all very affluent society, you have a great...

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    So when one observes all this, as I am sure you are all aware of all this, one asks, why human beings, each of us, do not radically change, why we accept to live this way, why we submit to this extraordinary destructive disorder, why we do not conserve, that is protect the earth, the air, the environment, which we are gradually destroying. I am...

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    K: So why have human beings given such extraordinary importance to knowledge? Please listen carefully. Knowledge, which is the accumulation of experience, whether the accumulation of experience of the scientist, or of the businessman, or of the artist, why have human beings - please listen to this, find out - why have human beings given such...

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    And can human beings have the vitality, the energy, to transform themselves to civilised human beings, not killing each other?

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    ...no authority, there is no guru, there is no priest, there are no sanctions. And this is very important to understand if we are going to go together, investigating into all these problems that we human beings have had, centuries upon centuries, generation after generation. So first, if one may point out, there is no authority here. We are friends,...

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    ...No, sir, just a minute. I see what human beings have done, which is move from the biological to the psychological, and there they have invented this idea that eventually you will come to godhead, or evolution, enlightenment, reach Brahman, reach whatever it is, nirvana or paradise, or hell. If when a human being sees the falseness of it, actually...

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    ...patterns, different movements of action and tendency but in the content of that consciousness there is a similarity. You go to India, there human beings suffer; there is greater disorder there, perhaps there is less disorder here. There is superstition, there is superstition here; there is a belief there about their gods and there is a belief here...

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    So it behoves us, if we are at all serious and concerned, that we human beings who have created that society - and we have - and we are responsible for all the things that are happening in the world, the appalling cruelty, to animals, to human beings, the religious tortures in the past, and so on. We have created them. And to understand that, not...

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    K: Wait! We are trying to solve it. We are first stating - we have to go back over and over again - we are stating that the psychological similarity of all human beings, therefore the world which they have created is me. Psychologically I'm not different from you.

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    ...out very respectfully, you are not facing the tremendous issue that is facing man. So, together - I mean together - not you think one way, I think another, together as human beings confronted with this tremendous danger of existence of the whole of humanity. Because the atom bomb, the wars, whether it is in the Middle East or somewhere else, the...

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    ...deeply in our own consciousness, that observation can remain pure, direct, clear when there is no abstraction of what is observed into an idea. And most of us live with ideas, which are not actuality. Ideas become all important, not what actually is. Philosophers use ideas in various senses - the Aristotelian, various philosophers have used ideas...

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    K: The idea of together. I can't go into the idea of together. You understand? Then it remains an idea and how can you go further in an idea, which means more ideas. You understand? - but you can't go into it. You can only go into it if you have no ideas. I don't know if you follow this?

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    K: Absolutely. Driven, conditioned, brutalised. You don't care for anything, except for ideas, and carry out ideas. See what is happening in China, you follow, in Russia.

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    ...nobody asks you to pay or whatever it is. Are you being conditioned by the words that the speaker uses? Are you being conditioned by the - not ideas, the idea - I'm not conveying ideas, I'm only conveying facts, and you turn it into ideas. Facts cannot condition you. What conditions you is the opinion about the fact....

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    What have I to learn about myself? That I'm crooked, that I don't think straight, that I'm vain, that I'm arrogant, I am proud, I am this - what does it all mean? Words, don't they (laughs), memories, ideas. Have ideas any content, except what thought gives to that idea? I wonder if you capture all this. No, this is too radical, as you said.

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    ...How could you see without your mind - we haven't even talked about the mind. I am just asking you, sir, first listen, sirs. Do you look at me, the speaker - just listen - with ideas, concepts, or do you just observe him? He is part of your environment, how do you look at him? Obviously you look at him with certain conclusions, don't you. Now,...

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    ...myself, and therefore asking you, how you observe, how are you aware? Are you aware totally or partially? Partially being to look at somebody, or the environment, the trees, the flowers and so on, through a series of conclusions, ideas. You have to know this, sir, find out. Now when one does that you can't neglect the conclusions, you can't...

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    ...can you, can one, as a human being, non-identify yourself with another? Not only with another but with ideas, with a group, with a sect, with a guru, with the whole business of it, which means you are free? Out of that freedom there is attention. How can one be attentive if I have identified myself with you? You may be most affectionate, most...

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    ...the whole thing, of the environment. So just please go slowly, we will find out a great deal. Do we observe, aware, are we aware through ideas, concepts, images, or are we merely aware without any directive, without any motive, without any conclusion? You have understood my question? Which is it, which is it you...

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    K: Quite. Could we approach this question from the point of view: why have ideas - because, is the ground an idea? That is what I want first to be clear - why have ideas become so important?

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    As one observes, our action is based on ideas. Ideas are more important than action. Right? I wonder if you see Please, we are talking together, I am not just talking to myself. Ideas or ideals is the platform, is the background from which we act. Right? Whether those ideas are personal or evolved through a great many centuries, or sanctioned by...

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    ...with each other aren't we? You know what that word means? I explained. Communication means working together, creating together, learning together. Not learning from the speaker a few ideas. The speaker is not dealing with ideas: that's a cheap trick. We are communicating, learning together, building together. That's what that word means. So, when...

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    K: I give it up! Sir, look: do you, the questioner, observe with ideas or having ideas and conclusions and prejudices, look, putting those aside for the moment?

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    K: No, I think we are so highly intellectual, it has been part of our education, part of our culture. Ideas are tremendously important, concepts are essential. It is part of our culture. The man who says, please ideas are not very important, facts are, he must be extraordinarily simple.

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    ...very far. Not stopped half way and say, well it is too difficult, I don't understand, I must understand him, not myself. You know all that game we play with each other, and play with lots of ideas and cunning logic and all that. Dropping all that, have we gone very far...

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    ...That's all. I want that fact to be clear. You don't know it. You don't know it because it has become such a habit. It's like repeating, repeating, repeating, like your name, it's a habit. And the gentleman says, I cannot break down, or go beyond this habit. He is aware that he is conditioned, as most of you are not aware. He says, I know I am...

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    ...what has happened. You are already separate from the habit, and you are asking how to break that habit. Therefore in the breaking of the habit, there is a conflict. Right? And you are back again. But if you watch, not separate from thought which is wandering, but watching the movement of wandering, because you are the movement of that wandering,...

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    ...All right. Are you aware, is the brain or the mind aware of the beginning of a habit? Or is it aware after forming a habit, wanting to get rid of it and then fighting it? You understand my question? There are two questions involved: one, is one aware of a habit being formed? If one is then you don't enter into the other. The other being, forming a...

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    K: Thereby liberating oneself from habit. That is, one habit after another, liberating from one habit after another. Please, look - I've come to you, all of you, and say, please help me, help me to find this out, I'm hungry, don't give me a menu but give me food, I am asking, what will you do.

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    K: Obviously. Obviously, if one doesn't see it then you are playing with words. If you actually see a habit, a habit that has been formed for a long time, to give it up completely, to drop it.

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    ...place? We have always acted from the opposites. Right? I am in prison and I must be free of it. I must get out. I am in bondage to a habit, psychologically as well as physiologically, and I must be free of it to become something else. Right? So we are caught in the habit of this everlasting corridor of opposites and so there is never an ending to...

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    K: Sir, the 'me', the ego, the self, has one of its aspects is comparison, conformity, accepting as habit, repeating anything in this traditional nonsense. Now, one of the factors of this 'me' is conform, and I say to myself, why should I conform? Will the world become static if I don't become if I don't conform?

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    K: But it is habit. Now, all right sir. It doesn't matter if it is habit. All right, if it is habit can you be free of that habit - habit being conditioning? Otherwise we live in constant battle with each other, however intimate we are with each other, husband and wife and so on, there must be constant conflict and that is why so many families...

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    K: No, madam, take a habit I said, don't elaborate, take a habit that you have, which you feel is not pleasant and you want to end it. And you want to end it so that your mind doesn't go through tortures, so that you come out of it clean, healthy, happily. Drop it. Now, will you investigate the cause of that habit? You can trace it, can't you?

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    So what is ending? Ending immediately a habit, a manner - ending. Not 'If I end this what will I get from that?' - you understand? Are you interested in all this? Really? Or is it just a form of amusement?

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    K: Ah, no, no, no, no, no. Do you see clearly what is involved in habit and the decision to get rid of it, do you see that very clearly, what is totally involved in it?

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    K: Wait - I must change the structure of my mind. Who is the I that is going to change, the I is also a habit, the I is a series of words, and memories and knowledge, which is the past, which is a habit. Please sir, I'm going to

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    K: That is just an avoidance of breaking the habit - the self is involved, and so on. Here is a factual thing, that is, habit in any form becomes mechanistic. Right? Habit implies mechanism, the very meaning is a habit. So the brain might have got into the habit of living this way and it says, please leave me alone, I am used to this, don't break...

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    K: So it may be fear - wait - it may be habit, you have never even thought about it, you are so heavily conditioned you refuse to see it.

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    ...But psychologically to realise that, how do I set about it? How do I, who has accumulated, accumulated for millennia, general and particular, that has been the habit, and how do I, not only recognise the habit, and when I do recognise the habit, how does that movement come to an end? That is the real...

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    K: The gentleman asks: there are about fifteen or twenty of us who have no money, no place to sleep. And he asks whether this can't be solved together. I don't know sir, you better find out.

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    ...do not know if you have not noticed, this country is becoming more and more materialistic. Money matters an awful lot to all of you and yet you go and worship, not god, money. If you are pursuing that path of material happiness, you are going to end up in such chaos. And the world is doing that. There is threat of war - the atom bomb. That is the...

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    Krishnamurti: Don't say, no, we need money. Is money the central issue. Or to have a position? You understand? To be secure, financially, psychologically, to be completely certain, unconfused? What is the main urge, demand, desire of our life? I wish you would Right? Go on sirs.

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    ...at it, see the beauty of it, see the strength of it, the quality of it, or the moon, or the stars - we never look. All that we are concerned is to pleasure, money, and money gives you freedom, power, position, all the rest of it. One is not depressed or optimistic or pessimistic, these are facts. When you look at facts it is neither optimistically...

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    K: So what will you do? I have any image of myself as an artist and I have to go out and earn money because my mother is ill - so what am I to do? Go on. Do you do all these things, do you actually go through all this or you just yield to circumstances? It is so impossible to discuss unless you...

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    K: I don't worry about it, there it is, I have no more money. So, my friend, I have no more money, if you want to stay, share the little food I have, we'll share it.

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    ...is it that we are trying to become, all of us? Physically we want more money, better house, better position, more power, more money, a better status. Biologically, if one is not well, to become well. Psychologically, that is the whole inward process of thought, consciousness, the whole drive, inwardly, is from the perception or the recognition...

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    ...Upanishads, and then trying to relate what has been said to your life. Obviously you don't, so essentially the brain has become sloppy. Therefore, it is capable of becoming materialistic - money, money, money. Isn't that so? Do look at it all sirs. Don't accept the speaker's word and then refute it, or argue against it, split hair about it, which...

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    ...car, a woman, a house, a lovely garden, beautiful clothes, or whatever it is, instantly all the desires arise. And not to have a conflict. And yet not yield. If I have money I go and buy it. Which is obvious. That's no answer. If I have no money I say, 'Well, I'm so sorry. I have no money. And I will get sometime, someday. Then I'll come back and...

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    Now, in that becoming are all our problems: I must be better, I must be good, I must love more, or I am greedy for money, and I keep pursuing money, money, money. So you see what is happening? The brain is the result of time; it has evolved from the ape to the present time. It has grown through experience, knowledge, memory, thought and action....

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    ...when there humility. You know the word 'humility'? You learn a great deal if you are really humble. But if you are merely seeking success, money, money, money, power, position, status, you understand, then you are beginning with corruption. You might be poor, be poor, who cares. That's why it is important for you, for all of you, to find your own...

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    ...and I can change that idea tomorrow? But this thing is irrevocable. One must have money - money gives me freedom, money gives you freedom to do what you like, freedom, sex, if you want it, money gives you a sense of travelling, power, position - you know, all the rest of it. So non-identification with money. You...

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    ...idiotic gurus with their absurd dead traditions, which they have imported into this country most unfortunately. And they are collecting money and apparently money is the greatest thing in life - money, success, power, possession. Virtue has become success, both religiously and in...

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    K: If you have money or if your parents have money or friends give you money, then you have no problem. Or you have the problem of depending on somebody, your parents. Then you can play around with all these ideas. And most, some of them do.

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    K: Of course, I have money, if I earn money, job, so on, I have to look after myself. If I have servants, I have to look after servants, my children, perhaps their children too. I am responsible for all that.

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    ...living now? Do please look at it with your heart. Are you living now? - with your tortures, with your anxieties, shedding tears, if you have any tears at all, hopeless, lost, confused, constantly in battle - that's what you call living, day after day, day after day till you die. And that, this life you don't want to lose, and so you say, 'Please,...

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    ...the structure of society as we have known is gradually collapsing, imperceptibly or very, very quickly. How many of us are aware of this? Or we just live from day to day and forget the whole bally show? Please enquire in oneself if one is really aware of this - not in the newspapers, not in the magazines, not in the editorials, not in any book,...

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    K: Don't say, how to do it. You will do it as we learn going along, it's like learning to drive a car. You can't say, 'I'll drive a car' You learn day by day, looking, looking, looking, looking. Or in one moment you can learn the whole thing, but that is much more difficult, I won't go into that.

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    We were saying the other day, man, a human being, who has worked his way through all the problems of life, both physical and psychological, and has really grasped the full significance of freedom from psychological memories and conflicts and travails, he comes to a point where the mind finds itself free but hasn't gathered that supreme energy to go beyond itself.

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    K: I am asking you do you do this every day, conscious, aware, know what you are doing, when you are cleaning your teeth do you know you are cleaning your teeth? Do you watch very carefully?

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    K: Yes. Do you want to discuss that? Or do we want to go back to what we were talking about the first day, which we haven't really touched at all. Which is, be a light to yourself, and not depend on anybody else.

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    ...With my family there is a battle going on all the time between me and you, with my children - you follow? - constant conflict, agony, despair, annoyance - you know all that is going on and on and on and on, day after day, day after day. That is a great shock to the brain. And so we are saying: as long as there is an image-maker there must be...

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    ...to become sensitive you have to watch very carefully that you don't fall into a habit. You have fallen into a habit with regard to that kitchen: you see it every day and it is dirty. Right? You have become insensitive to it. You see those poor people walking every day, carrying heavy loads, you have got used to it, so you become insensitive. So...

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    ...Suffering? We've been through all that, we've had enormous amount of suffering, enormous sense of pleasure. And yet we go on day after day, day after day, the same pattern, the same way of thinking, looking, observing.

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    K: Sir, this is a problem, we have to meet it day after day as it arises. Not say well they must do this and they must not do that. This is - you know this, sir. So let's come back, sorry.

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    And meditation is not something that you practise for an hour or ten minutes and the rest of the day do your mischief. Meditation is the whole of life and that is the beauty of meditation, it is not something set aside, it covers and enters into all our activities and to all our thoughts and feelings. So it is not something that you practise or...

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    K: Will you do it? Not, I have shown - I have shown you nothing because it is a problem for all humanity. Which says, one day I will solve it, one day I will go to the analyst, or I will take time to analyse it. All that is a wastage of energy.

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    ...Sir, this is really a complex question. How am I to be aware when I am asleep? Is there an awareness of what's going on during sleep? So to find that out, am I aware during the day of everything that's going on? Aware not only outwardly of what's going on, the mischief of the politicians, the wars, the admiralty, the army, my relationship with my...

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    K: An iceberg is nine-tenths below and one-tenth above. It is possible to see the whole of it, during the day. During the day if you are aware of your thoughts, of your feelings, aware of the motives, which demands a mind that is highly sensitive.

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    We have talked, taking various things during these seven talks, or whatever they are - order, fear, pain, love and death, sorrow, and at the end of the day, at the end of these meetings, for most of us we are where we began, perhaps slightly modified, slight peripheral changes, but at the very root of our being, our whole structure and nature more or less remains as it was.

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    ...And what is your relationship to the guru of whom you so obediently follow? Have you ever gone into this? If you have, will you not find that it is based on fear, pleasure, and the image that you have built about another? Right? Please keep it simple. The image that you have built about your wife, your husband, your girl, your boy, the politician,...

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    K: Which means So I have an image of myself as not being a fool. And when you call me a fool or a blackguard or a - whatever it is, I get because my image is that. Right? Now I say to myself, why do I have an image about myself? So as long as I have an image about myself I'm going to be hurt. Right?

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    K: As long as you have an image about yourself you have no relationship with another. This is a tremendous revelation - you follow? It is not just an intellectual statement.

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    ...that. So, am I frightened because of my inadequate response? All right, I'm inadequate - I don't respond completely - why should I be frightened of it? Because I have an image that I must respond. Right? Therefore fear is a form of resistance - you get it? Because I have an image that I must respond fully - if I do not respond fully I will be...

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    ...you know what we mean by violence; jealousy, anger, hatred, annoyance, arrogance, vanity, all part of that structure of violence. That violence comes with the picture, with the image I have, that is part of my image. Now can the mind be free of the image? You understand? As long as there is an image, a picture, I must be violent. The picture is...

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    ...of all we are communicating with each other through words. Words have extraordinary significance: when I use a certain word it creates in you a symbol, an idea, a formula, an image, and you react according to that image to what is being said. If I use the word 'freedom', you have your own idea of what freedom is, or should be, or ought to be. So...

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    So desire comes into being and flowers the moment you create the image, thought creates the image. You have had a pleasant experience, sexual or whatever you have. And it has created an image, a picture and you pursue it. One is a form of pleasure, the other is the movement of contradictory desires. Right? You desire that dress - or desire great...

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    ...And from that hurt we do all kinds of things - resist, withdrawal, fear, violence, bitterness and so on, so on, so on. This hurt is, if you examine it very closely, is the movement of thought in the formation of the image. Right? Thought has created an image about oneself, that you are beautiful, that you are intellectually marvellous, that you...

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    K: That's what I'm coming to gradually. It would totally disappear. But I must understand how this image is born. I can't just say, 'Well, I'll wipe it out'.

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    K: No sir. Fragmented. 'Frammentato' (laughs), fragment. Sir, is not thought a fragment? Or is thought the whole? There is a fragmentation taking place when I have an image and you have an image. In that relationship, that relationship is broken up, fragmented, it is not whole.

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    ...we pointed out the meaning of the word 'relate' means to look back, to refer to. And our relationship is based on referring to the past events, past incidents, past experiences, which has built an image and that image has relationship with another image. You are following all this? Sirs, exercise you minds, your brains, work at it. Don't just go...

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    ...don't go to church, be free, think independently - you follow? The society, whether it is small or large, is forcing me to conform to a pattern. And the pattern is my image, I am that image. I am the image that is described by the professionals, by myself, when I am alone, the agonies of that image, the jealousies, the fears, the pleasures; when I...

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    ...Why? Why, sir? Because you see mortal danger. Right? Danger. You don't see the danger of having an image about yourself, totally. Why don't you see it? You don't see it because part of you says, I like my image, it's nice to have an image, I am rather a clever chap, (laughter) I am rather clever, I look rather beautiful, I like that. Part of me,...

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    ...then is: how is that hurt to be totally disarmed, not leaving a single scratch? Then I have to go into the question what is hurt, who is hurt? Right? The image that I have about myself is hurt. Right? I think I am a marvellous man, you come along and tell me, 'Don't be silly', that hurts me because I have an image about myself as being marvellous,...

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    K: So one of the contents is the image-making, or may be the major machinery that is operating, the major dynamo, the major movement. Being hurt, which every human being is, can that hurt be healed and never be hurt again? That is, can a human mind which has accepted the image, which creates the image, put away the image completely and never be...

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    K: Let's understand this. The present is the whole past and the future. This is the present. The present is me, with all the memories of a thousand years, and that thousand years being modified all the time, and the future - all that is now, the present. Right?

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    ...Discipline, etc. etc. I have to learn a language. Now there it is all right, but psychologically, inwardly, subjectively, the past, which is me, my memories, my experiences, all the past, is being modified in the present and proceeds to the future - right? This is the whole movement of our evolution, of our psychological well being, or not well...

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    1st Question: God made one law and went to sleep, as shall you - what the devil? - as shall you sow, so shall you reap. Is it possible to dilute the effect of this by human endeavour in the present towards (inaudible) rational action?

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    K: I am asking you, sir, can one live in the present - to live in the present there must be no time, no past, no future, no success, no ambition. Can you do it?

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    ...know that awakens a very interesting question: what is action? Action means the doing, the acting in the present, the doing, not having done or will do. The doing, action is in the present always. Therefore what is the present? You are following all this? Please this is tremendously important to understand if you want to change your society,...

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    K: The present will be the past in the future, therefore the future there is no fear. He said - please, listen to it carefully, you are all Listen to him very carefully. At present - please, sir, find out, listen to it carefully, it is very interesting - at present I am not afraid, the future is the present, and if I am not afraid now, in the...

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    The present, the now as you are sitting there, you are here, the present, in this hall, listening, in the now. What is that now? Doesn't the now, the present, contain the past - all the memories and so on - and also the future. I hope we are following each other. So the now contains all time - the past, the future and the present. And the now, if...

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    ...You understand? So to find out what that now is - I wonder if you are meeting, coming on? Are we meeting each other? What is the now so that it ends? The now is the past meeting the present. Right? The past meeting the present. And if the past meeting the present modifies itself and goes to the future, then there is no now. Hai capito? Have you...

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    Suppose one listens to a statement as: the past - please listen to this for a minute - the past is giving meaning to the present, and therefore the present has no meaning. The past is giving meaning to the present and therefore the present has no meaning at all. One hears that statement not only with your ears but also one listens to find out the...

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    K: So then comes the question, what is living in the present? Death is the future. And I've lived for 40 years, all the Accumulated memories. What is the present? The present is the death of the content. You follow, sir?

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    ...it one day! Either you capture it now, and if you don't understand it now, you'll never understand it tomorrow. Because the 'now' is time. The 'now' contains all time; the past, the present and the future. What is now, what you are now, is what you'll be tomorrow. Unless you radically change now, you'll be - the future is what you are now. That's...

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    K: Future is the modified past. That's right. And that past is in the present. Right? That's what I have said. So the past is in the present, the future is in the present, the present is the totality of time. Right? Right. Now what is the question?

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    K: He has said the future is fear, but present I am not afraid, therefore the present is the future, therefore I have no fear: that is what he said.

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    K: So, the future is also now. So the present contains the past, the present and the future. So there is no future. I don't know if you see

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    K: Are you sure? So the past controls the present, and the present is shaping the future. So careful, think it out. So the future is now being manufactured. Get it?

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    ...when there is division. And I took the feeling which is called envy, and one sees the result, the effect and the cause of that envy, the effect in the world, the effect in oneself, the bitterness, the anger, the jealousy, you know the hatred that is born out of envy, the bitterness, and will knowledge resolve that envy? You may rationalise it and...

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    ...go on explaining but at the end of that explanation we are still greedy. Now, a human being who observes what is happening in the world can see one of the factors of this mess, of this disaster, of this tremendous crisis that is going on - is one of the factors is envy. And as a human being living in this world, what is he to do? Just go on with...

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    K: Of course, we said that very clearly. So if one is envious, which is a sensory response, and therefore thought has created this envy. Now we say, generally we say, give me time to be free of that envy.

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    K: Which means you tell me envy is not love, envy cannot be put aside, watch it, look at it, see it and let it unfold. Don't condemn it, transmute it or deny it or so on, escape. Just watch it, which means give your whole attention to it.

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    K: I am going to point out something, so please kindly listen, it may be something new you have not heard. I first said envy arises through comparison. Right? Do you dispute that?

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    ...explain we'll explain this briefly and I hope it will be clear. One is conditioned to accept envy, envy being measurement, comparison. Someone is bright, intelligent, has success, applauded, and the other, I, have not. Through comparison, through measurement, envy is cultivated from childhood. So there is envy as an object, as something outside of...

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    JK: We begin there. I'll show you. Look at it. Are you different from your anger, from your envy, from your suffering? You are not.

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    K: I am all that, sir. Right? I won't even call it a bundle. I am greed, I am envy, I am anger, I suffer, all that is me. Right? And I won't, you know, that's simple, I won't enlarge it. All that's me.

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    K: Oh no, I have no value. I don't say you must or must not have envy, it is immoral, or anything of that kind. Human beings have lived with envy for thousands of years.

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    ...am envious. Envy involves jealousy, comparison, imitation, conformity. And I am envious, it gives me pleasure in fulfilling my desire. And you come and say, 'Look, envy is an ugly thing, it is really quite destructive.' So in me there is immediately the analyser saying, 'The envy is different from me. I am going to control it, I am going to shape...

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    ...assumes a certain responsibility and says, 'I am different from the thing which I observe'. That is, I am not envy, because I can control envy, I can shape envy, I can run away from envy, but it cannot change envy because it is a fragment of itself. Envy is a fragment of the observer who says, 'I am different from envy'. So, when the observer is...

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    ...transformation. Experiment, try, test it, don't agree with it, test it. You know you are envious - don't you? - that you are much nicer looking than I am, that you are more intelligent than I am, that you have a bigger house - envy. Now the opposite of that word 'envy' is what? Not to be envious. Right? Which is the fact there? Which is the fact?...

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    ...So we should be very clear with regard to this. Is the analyser different from the analysed? Please ask, question. If one is angry or envious, when you analyse that envy, is the analyser different from the anger, the envy? You are following all this? Or the analyser is the analysed. Right? Because when you are angry or envious you are that envy,...

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    K: Oh, yes, I'm envious, you've a bigger house, better dressed, you've more money, all the rest of it, everybody perceives this envy, this jealousy, this antagonism. So is it possible, being envious, to be free of it instantly, and not allow time to intervene? That is the whole point.

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    K: No - we have been envious, haven't we? Now wait a bit. You know what the feeling of it is. Can you - is there an observation of that envy as it arises, just to observe that which is happening, this, called envy.

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    So let's proceed. Do we see, not as an idea, but as an actuality, that there is no psychological security? Or are you frightened of it? Frightened of this enormous fact?

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    Either he is incapable of seeing the facts, or he likes to live in an illusion, in a make-belief which has nothing whatsoever to do with actuality: the actuality being what is taking place now. Or he separates the experience, the idea, the ideal, the belief as being not accurate but holds on to them because intellectually he is incapable of...

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    Please understand this - not intellectually or ideologically or a hypothesis, but it is an actuality, burning reality, that you psychologically are the rest of mankind. Therefore psychologically you are not individuals. Though religions, except perhaps parts of Hinduism and Buddhism, have entertained, encouraged the sense of individual growth,...

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    ...Yes. That's right. Whatever you have done on earth - in quotes - has no meaning, the ground says. Is that an idea or an actuality? You understand? Idea being that you have told me but I still go on, struggling, wanting, groping, searching. But it is an actuality, in the sense that I suddenly realise the futility of all that I have done....

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    K: I am coming to that. What value is that to you? Either you accept it, or you say, don't be silly, and walk away, as it is not possible, and you leave it. But if you want to enquire and say, look, is it possible, let's find out - not as an idea but as an actuality in daily life. Right? Somebody join us!

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    ...be free to observe, free to listen. And that, I am afraid, is one of the most difficult things to do, to listen. Because we are going together during these talks, and discussions, to investigate into the actuality of our daily life. We are not going to discuss theories because they are utterly meaningless, nor speculative ideas, which are equally...

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    So the future is now. In the now all time is contained. This is a fact too, actuality, not a theory. What you are is the result of the past and what you will be tomorrow is what you are now. If I am violent now tomorrow I'll be violent.

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    K: The gentleman says, I don't know. Is that a mere verbal statement, or an actuality? When you say, 'I don't know', you are expecting an answer from the speaker? Or you say, 'I really don't know what to do'. That means you are shedding blood - you understand, sir? - and tears, not just say, 'Well, I don't know'.

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    K: That's a rationalisation, logic and all the rest of it, but isn't an actuality. So how are you going to make me understand and see the actuality of it? You can't do it, unless you can't do it. You can't hit me on the head.

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    K: Which is, sir, if we say, look, all that I know is, what I call love, in it there is fragmentation. Is there love in which there is no fragmentation? Then it is not a theory, I am enquiring, I am finding, I am caring to find out.

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    And also when we say I love another, in that love there is desire, pleasure, projections of various activities of thought. So one has to look into and find out whether love is desire, whether love is pleasure, whether in love there is fear. Because where there is fear there must be hatred - right? Please, I am not telling you all this, you know...

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    So we are saying, asking: is love desire? You answer that question for yourself. Desire, we said, is sensation, and thought giving shape to that sensation. The remembrance of pleasure and the demand for that pleasure, more and more and more. So is love pleasure? Is love jealousy? Possessiveness, attachment, fear? Or is love something totally -...

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    ...thought giving shape to sensation is the origin of desire. That origin which is desire has nothing whatsoever to do with love. Love is not born of thought. Therefore love has its own intelligence. Thought has its own peculiar intelligence, but the intelligence of that compassion, love, is something totally outside the brain, which is not contained...

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    You know, to find out anything humanly, one must begin with a certain quality of freedom, mustn't one, because if you are to investigate into such a complex problem as love, one must come to that investigation with a freedom from all our particular prejudices, idiosyncrasies and tendencies, our wishes of what love should be, either Victorian or modern.

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    ...have an insight into what is being said, and therefore there is immediately a change in the brain-cells. Therefore there is no identification, complete and total. And then is that love? You see I question this, sir. There is a great talk about compassion, isn't there, in the Buddhist literature. Be compassionate, don't kill, don't hurt. What place...

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    What relationship has pleasure to love? Or, pleasure has no relationship with love at all; or, is love something entirely different? - love, which is not fragmented by society, by religions, as profane and divine. Now how are we going to find out? How are we going to find out for ourselves, not be told by another? Then if somebody tells you what...

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    ...said is there any other action, in which there is no conflict, which is not a repetitive activity, a repetitive form of pleasure. To find that out we must go into this question of what is love. Don't get sentimental, emotional, or devotional, but we are going to enquire. Love is always negative, it must be. Love is not thought. Love is never...

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    So can we through negation of what is not love, negate completely in oneself, totally put aside entirely all that which is not love? Then that perfume is there. And that perfume can never go once you have put aside completely those things which are not love. Then love, which goes with compassion, has its own intelligence. It's not the intelligence...

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    Is there love without attachment? Is love pleasure? Go on sirs, enquire with me. Is love desire? Is love the beginning of sorrow? If, or when there is sorrow, pain, grief, ambition on one hand and on the other you say, 'I love'. Your ambition destroys love, your jealousy prevents love. So love is not desire, nor pleasure. So is there love without...

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    ...earn a livelihood, earn money, come back and I feel responsible for the woman, or the man. And in that responsibility there is attachment, fear. And you point out to me fear and love can't go together. You see it, you are so clear. And I say, quite right. So I am saying, is responsibility just to those few, or responsible for all human beings -...

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    Then we can move from there and ask: what is love and compassion? Is the love that we have spacious? That's good! Or is it terribly limited? Is compassion without border, therefore infinite space? So we are going to examine that. The love that we have in the world of reality, that love is pleasure. Right? Would you acknowledge that, or you are all...

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    So we are doubting, questioning everything that man has put together by saying, 'This is love'. So we say, is love pleasure? If it is, then pleasure gives emphasis to the remembrance, to past things, brings about importance of the 'me' - right? - my pleasure, my excitement, my remembrances. So is that love? And is love desire? Ask these questions,...

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    Love is a feeling I have for a particular individual at a given moment. So for you love is a momentary affair. Eh? Don't, sir, sir, you are all too quick, why do you laugh? I don't quite understand. So you get married and say to your wife 'I love you today but perhaps not tomorrow'. No, no, wait, look at it, sir, look at it, consider it, don't...

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    ...understand? We are going against the whole current of civilisations, cultures. So is love personal and impersonal? I love my wife and I really don't care about what is happening, about something. You follow? I don't care what happens. My love is limited to that one person. Please, sir, this is very serious, you understand? Is that love? Or love,...

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    ...Of course, sir. If I am a physicist I study from college, from school, college, university, and have accumulated a great deal of knowledge about physics, matter, the enquiry into matter, and if I want to discover something new I must put aside all that which I have known. Sir, have you ever considered how the jet - you know, the jet aeroplane -...

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    ...we are going to, if we may, this morning concern ourselves with what is called materialism. Materialism means having an opinion, or evaluating life as matter. I am going to go slowly, please follow this: matter, its movement, its modification, also consciousness and will as matter. That is what the materialists maintain. Please you have to...

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    ...I do not know if you have observed your own brains. I am not the brain specialist, not the psycho-biologist. See what is happening, sirs. That is, scientists are examining matter to find something beyond. You understand? If you have talked to any scientists, or if you are a scientist yourself, you are trying, if you are serious, if you are really...

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    ...one has observed rather closely, how man is deteriorating, degenerating, and this degeneration takes place when you depend totally on the outer. That is, when matter, material, becomes all important. Are we going together? Please do listen to all this, give your heart and your ears to this. Not that the speaker wants to convince you, or do...

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    ...have an experience of meeting you yesterday, it is registered in the brain, I remember it and I say, 'You are that person'. So it is very simple if you go into it. So thought is matter. Right? Oh, lord! Because I have discussed this with some scientists, some of them agree, some of them don't agree, but it doesn't matter, I am just telling you -...

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    Now, I'll put it the other way: I have talked about this matter with several computer experts and this is what they are doing - are you interested in this?

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    So scientists, astrophysicists, are always asking this question, if they are serious, not merely inventive and business scientists: is there something beyond matter? You understand? Is there something beyond thought? Because thought is matter. Right? Because it is held in the brain cells, the memory, experience, knowledge, held in the brain cells,...

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    ...continuance of fear. That is fairly clear. And the mind also, because it lives totally in the material world - we have described what is materialism: materialism is opinion, a concern, nothing matters but matter, nothing exists but matter, matter, which is manoeuvrable, movement, consciousness and will. All that is materialism. And thought is...

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    ...extraordinarily clever, erudite, capable, not only to kill each other but to heal each other - medicine, surgery and so on. And as we pointed out the other day, science is trying to find through matter the ultimate. If you have talked with scientists it is so. That is, through matter, outside, and investigate, investigate, investigate, accumulate...

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    ...The astrophysicist scientists are using thought to find out - going out. You understand? They are doing this. They are investigating the world around them, matter, and going beyond the astrophysics, beyond, but always moving outward. Right? But if you start inward, the 'me' is also matter - thought is matter - so if you can go inwards then you are...

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    K: You can see it logically but doing is another matter - why is it another matter? If you have a toothache, a bad pain, you say, I will take time to get over it, or do you want it ended immediately? No, this is a bit too difficult, or you are not thinking this morning.

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    ...part of the brain which is not cultivated by thought? This is really important, please give your attention to this. If we do not find it then we will always live in the field of the known, from which thought arises, which is matter. Thought is matter, we went into it sufficiently. Thought is matter because it is the response of memory, memory is...

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    So analysis implies time and an analyser. You have to see the truth that analysis is not the way, because the analyser is the result of time, the analyser is conditioned, the analyser is a fragment among many other fragments which go to make up the 'me', the 'I', the...

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    ...into proficient investigation into the past; or your own investigation, if you are capable of it. And we are saying such forms of analysis are not only separative because the analyser thinks he is different from the thing he is analysing - right? You are following all this? So he maintains this division through analysis, whereas the obvious fact...

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    ...One dissipates through trying to overcome 'what is', to deny 'what is', to escape from 'what is', or analyse 'what is'. Because the analyser, as we said during all these many talks over many years, the analyser is the analysed. The analyser is not different from that which he analyses. When you're envious or angry or greedy - whatever it is - when...

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    ...Analysis is paralysis. I said this. The speaker said that. And he said, also, there is the analyser and the analysed. Please listen to this. This is as important a question as any other question. Paralysis is the factor of analysis. There is the analyser and the analysed, and it takes time to analyse - time, division between the analyser and the...

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    ...we have accepted analysis as part of our life. Right? If you cannot analyse yourself, you go to the professional. What is the process of analysis? There is the analyser and the analysed. Right? See the division already. Are you following all this? I hope you are, otherwise there is no point in my talking about it. You are examining your analysing...

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    ...our pet pursuits, not only analysing the heavens, the stars, this expanding and contracting universe, but also we are analysing ourselves constantly. And we have never enquired who is the analyser. The analyser, if you observe carefully, the analyser is the analysed. Thought has separated the analyser as though he is some superior entity, with a...

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    ...That is, sir, you are analysing, aren't you? Now just let's stop there for a moment. What are the implications of analysis? Who is it that is analysing, thinking the analyser is different from the problem? Careful, go slowly, sir. The analyser thinks he is different from the problem, and therefore he is able to say to himself, I am going to...

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    ...the question is not, and the enquiry, is not an analytical process. It is not analysis. You understand? I must explain this, a little bit. Analysis implies division, the analyser and the analysed. The analyser is the past. Right? What he has learnt, from Freud, Jung, you know, the whole psychological knowledge, and the various divisions in this...

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    ...look at the flower, tear it to pieces if you want to - I hope you won't - tear it and then look at it. Analysis is a dead process. Observation is not. Analysis implies the analyser and the analysed. The analyser thinks he is separate from that which he analyses. This is the whole psychology that the analyser is separate from the analysed. Right?...

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    ...speaker are investigating, exploring, examining, not analysing. There is a difference between analysis and perception. Analysis implies an analyser, the analyser is the past, and he is examining the present, what is happening now. What is happening now, or what is psychologically taking place, is what the observer has been, or is. Are we together...

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    ...I am analysing my anger. Who is the analyser? Part of the fragment which is anger. So the analyser pretends to be different from the analysed. But when I see the truth that the analyser is the analysed then a totally different action takes place. Then there is no conflict between the analyser and the analysed. There is instant action, a...

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    In analysis there is the analyser and the analysed. Right? The analyser is the past and the analysed is the present. The analyser examines the present with the memories, the experiences, knowledge, the conditioning of the past. So the analyser is the conditioned entity, is the past and he tries to understand the present. The word 'analysis' means...

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    ...there are several things implied in this process of analysis. First there is not only the difference between the analyser and the analysed, and whether the analyser is not also the analysed, and therefore there is no difference between the analyser and the thing he is going to analyse. And also in that is involved a whole time, many days, many...

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    ...What is analysis? And what is observation? In analysis there is the analyser and the analysed. And so there is always that difference maintained. Where there is difference there must be conflict - division, and that's one of the factors that really is very destructive to the whole psychological freedom - this conflict, this division. And analysis...

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