What relationship has the human mind to the timeless?

Public Talk 1

Can the fragmented mind be whole?

Public Talk 1 Brockwood Park
September 01, 1973

What is one's relationship to the world? What relationship has our thought and action to something beyond daily life? The world outside you, the culture, is that different from you? Can one transform completely and so bring about a different kind of social structure? Naming a feeling divides the observer from the observed. Division between the observer and the observed is conflict, which is a waste of energy. When I realize that I am ambition there is no conflict and so a summation of energy. How am I to pursue each thought? What does it mean to be aware? If there is choice in awareness, is awareness total?


Public Talk 2

Why does the mind always cling to the known?

Public Talk 2 Brockwood Park
September 02, 1973

Does one not penetrate deeply because thought is always from the outside? In listening do we make an abstraction which we then want to put into action? Knowledge prevents seeing and instant action. Knowledge is destructive in relationship. Can the mind see totally the movement of seeing, sensation, contact and desire so that perception is action? Why is the mind not only avoiding fear but pursuing pleasure? Love is not in the field of the known. Q: What is practical action with regard to oneself and the world?


Public Questions 1

The word is you

Public Questions 1 Brockwood Park
September 04, 1973

Q: What is the nature of thought? How do we have the passion for this inquiry? Why does the mind form words, symbols and images? Is the very nature of thought to fragment – the word and the non-word, the action and the formula? When there is division there must be wastage of energy. Are we aware that we have formulas, conclusions and opinions? Can the mind be free of them? Can the mind observe the violence it has brought about in itself, silently, without the word? When there is the word there is division, which prevents an extraordinary sense of passion coming into being. Q: What about absolute terror, a phobia?


Public Questions 2

Can the movement of the self end?

Public Questions 2 Brockwood Park
September 06, 1973

Q: Is there a difference between the observer and the observed? We are so conditioned and heavily burdened with the past, how can the mind be spontaneous? Can the mind observe its activity without prejudice and images? When there is a division between the observer and the observed there is conflict. When the observer is the observed there is no control or suppression. Conflict, duality and the self come to an end. The greatest meditation is to come upon this extraordinary thing, for the mind to discover that the observer is the observed.


Public Talk 3

To live a life that is whole

Public Talk 3 Brockwood Park
September 08, 1973

Is perception one fragment seeing other fragments? What is the significance of an observation that is complete and non-fragmentary? The ‘me’ is consciousness in which thought acts. Can one be free of the content of consciousness? Can my consciousness, which is the ‘me’, end now? What happens to a such mind? What is relationship when there is no image? Is love the pursuit of yesterday's pleasure? Is love fear, jealousy, anxiety or attachment? Is love the product of thought? Is it possible to observe the content of consciousness without the movement of time?


Public Talk 4

Is there anything truly holy, sacred?

Public Talk 4 Brockwood Park
September 09, 1973

Is order the structure which the mind has created? Is order a blueprint to conform to? Disorder comes into being when there is fear and the pursuit of pleasure. Is disorder the demand for experience? The flowering of order is virtue, which is the foundation for meditation. Is there time as movement and thought when there is only observation of ‘what is’? Psychologically is there evolution? If everything is of time, isn't life shallow? Can one come upon the sacred without total order in oneself? When the mind has this strange thing called compassion it is sacred.


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