Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Talks by Krishnamurti in Europe 1962 | Seventh Talk in London, 1962

To discover what is true, all conclusions, every form of comparison and condemnation must be put aside, and that is a very difficult thing for most of us to do because we are educated, conditioned to condemn, to justify. When we have a problem, we try to find an answer instead of understanding the problem itself, and the answer is in the problem, not away from the problem. For most of us, change is merely a change of pattern, and if you consider it, you will see that a change of pattern is no change at all. Any change within the field of time is the same movement modified and continued.

Now, I am talking not about a change of pattern but about a deep psychological revolution - which means breaking away completely from the psychological structure of society. Change within the pattern of society is a movement from the known to the known, is it not? I am this and I want to become that, which is my ideal, so I struggle to change. But the ideal is a projection of the known, and the pursuit of the ideal is still no change at all.

Revolution implies, surely, a total awareness of the whole psychological structure of the 'me', conscious and unconscious, and being completely free of it without thinking of becoming something else. Whether we are aware of it or not, most of us have established a pattern of thought and activity, a patterned way of life. In trying to bring about a change in our life, consciously or unconsciously we accept a certain pattern, and we think we have changed, but actually there has been no change at all.

Tags: change, revolution, time

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Don't change. It's very simple. If you want to remain as you are, carry on, nobody is going to prevent you.
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Time is a movement invented by thought.
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there are two things open to each individual, either to do patchwork, to reform, or bring about a complete orientation of thought, a complete change.
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Do you seriously think there are only a few who are responsible for this social disorganization, these wars and hatreds?
Lasting order and peace can be brought about only when the individual voluntarily and intelligently consents to think without hate, greed, ambition, and so on.
You are changing. So also is your neighbour. Yet when you meet your neighbour, you have your old picture of that person.
A person who is arrogant can never find humility however hard he may try to 'become' humble.
Conditioned thought that seeks to modify or change itself merely continues the conditioned state.
Surely, change is a modified continuity, I am this, and I want to become that; that is, I want to become the opposite of what I am.
Any change which we desire is a modified continuity of the same thing as now exists.
Society is static. The individual only is creative and not society.
It is not possible to change all this. Firstly, you must see that you cannot do anything with all this.
Isn't there some further step than just this observation that you talk about?
Do you not feel that the darkness is closing in, deterioration is setting in fast in every human being?
For me, revolution is synonymous with religion. I do not mean by the word 'revolution' immediate economic or social change; I mean a revolution in consciousness itself.
Don't you also feel that a drastic revolution in the life of the individual is necessary?
Question: Would mere economic and social revolution solve all human problems, or must this be preceded by an inner, spiritual revolution?
Questioner: Why don't you face the economic and social evils instead of escaping into some dark, mystical affair?
There is a revolution in thought when I know I am blind.
We want to bring about alteration through a system or through a revolution in ideas or values, based on a system, forgetting that it is you and I who create society, who bring about confusion or order by the way in which we live.
True revolution can take place only when you, the individual, become aware in your relationship to another.
To bring about a society that is not repetitive, not static, not disintegrating, that is constantly alive, it is imperative that there should be a revolution in the psychological structure of the individual; for without inward, psychological revolution, mere transformation of the outer has very little significance.
The fundamental issue really is whether human beings can exist in identified isolation;
I think it is important to understand that there is being, only when there is no longer the thinker, and it is only in being that there can be radical transformation
Question: Will you please explain modified continuity?
Any change which we desire is a modified continuity of the same thing as now exists.
Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality
The moment you divide up life and think of its goal as something to be attained eventually in some distant future, the sweet purpose of this realisation is lost -
If you and the speaker are the result of forty thousand years or more, and we have come to this peculiar state that we are in, will we, give me another forty thousand years, change?
Breaking through is not a matter of time.
Except for the human beings, it was a new day; nothing was like yesterday.
A mind that is capable of measuring is capable also of illusion
It would be foolish - would it not? - to deny evolution.
Why have we created psychological time?
Personally, to the speaker, there is no psychological evolution;
What is the relationship of attention to inattention, and to awareness?
Meditation is seeing the constant touching the ever-changing movement of life.
Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.
Can thought be aware of its own movement? Can thought see itself, see what it is doing, both in the outer and the inner?
You cannot brush the past aside. It is there.
Will you please explain what you mean by awareness?
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As long as you think time and thought are necessary, in the psychological world, in the world of the self, in the world of psyche, in the world of inside the skin, then you will be perpetually in fear.
Conflict at any level, at any depth, indicates immaturity.
There is no essential difference between the old and the young, for both are slaves to their own desires and gratifications.
It is we human beings who are always concerned about death - because we are not living.
Creative emptiness is not possible so long as there is the thinker who is waiting, watching, observing in order to gather experience, in order to strengthen himself.
The thinker is a fictitious entity, an unreal state. There is only thought; and the bundle of thoughts creates the 'I', the thinker.
To control thought-feeling for a greater reward, for a greater result, is to make it petty, ignorant and sorrowful.
Patience is not time. Impatience is time. Patience has no time.
I feel that a radical change can come only when there is no effort, when the mind is not trying to become something, not trying to be virtuous - which does not mean that the mind must be nonvirtuous.
Space and time are real for the man who is yet imperfect and space is divided for him into dimensions, time into past, present and future.
You see, death is destruction, it is final; you can't argue with it, you can't say, 'Nay, wait a few days more.'
If action is conditioned by an idea, by a formula, by a concept, action then is not important, but the idea is important, and therefore, there is a conflict between action and idea.
Time is merely the outcome of our not meeting the fact without knowledge.
As long as the mind is a slave to time, there must be the fear of death, the fear and the hope of a future life, and a constant inquiry into that question.
A fundamental question cannot be answered by somebody else.
A constant battle is going on within us, wearing us out in the process.
Is there time to overcome death; or is death always in harmony with life, with love, with pain; or is death something to be put far away, one day we have to face it but not now?
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Consider the working of your own mind and heart and you will see that in the pursuit of achievement and progress you are living in the past and in the future and never fully in the present.
You must realize with your heart as well as with your mind that the cause of emptiness is craving.
Man in general sees life only through the tradition of time which he bears in his mind and his heart; whereas to me life is fresh, renewing, moving, never static.
If you perceive and live completely in the very thing that you are experiencing, then this idea of change from the unessential to the essential disappears
I say that time does not bring you understanding; when you look to time as a gradual process of unfoldment you are creating a hindrance.
The very inquiry into the future shows that you are already dying.
What is living fully in the present?
The future is nothing but an escape from actuality, through an ideal to which we try to adjust the present, the immediate action.
The "I" process that seeks to perpetuate itself is nothing but accumulated craving.
The past is the background of conditioned thought-action which is dominating and controlling the present and thereby creating a predetermined future.
Where there is intense interest there is full awareness.
In your eagerness you want immediate results, you are concerned with results and not with the ways and means; thus in your haste you become a plaything of empty promises.
Through time the Timeless cannot be realized.
Do not depend on time but be arduous in the search of self-knowledge.
The chain of sorrow is broken only when the becomer ceases to become, positively or negatively.
If you saw the truth about self-expansion problems would begin to fade away.
Questioner: Is there anything that one can do to be aware?
The sense of struggle and of not being able to do something creates frustration because there is in your mind an idea of achievement.
We use the present as a passage to the future.
The present is the door to time, to the understanding of time and the present exists in what you are thinking, not in the time indicated by the clock, the time-table, or your routine.
You need not worry about things that are beyond time.
If you consider that the cause is different from the effect, then you accept the time-interval for modification.
I am going to explain presently that truth can be understood instantaneously.
Perception can take place only in the present; but if you say, 'I will do it tomorrow', the wave of confusion overtakes you, and you are then always involved in confusion.
Our problem, yours and mine, is whether we can step out of this misery instantaneously.
Freedom is eternal; it is now, not tomorrow.
Understanding is non-continuous, it is from moment to moment, unresidual.
That which is spirituality, truth, godliness, is beyond time; therefore it is not the continuity we know of as tomorrow and the future.
Is it not possible for us to step out of time - all of us here, not by some self-hypnotic process, but actually?
Transformation must be always immediate and not left to time, i.e., to tomorrow.
Transformation must be only in the Now and any postponement is not conducive to transformation, as such postponement is really avoidance of action.