Krishnamurti Quote of the Day

Poona, India | 6th Public Talk, 24th September 1958

Tags: conditioning, religion, time

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Truth is in the silent observation of what is, and it is truth that transforms what is.

Freedom is to stand alone, unattached and unafraid, free in the understanding of desire which breeds illusion.

Freedom cannot be given; freedom is something that comes into being when you do not seek it;

Your mind is conditioned right through; there is no part of you which is unconditioned.

The shallow are ever afraid of what they are; but what they are is the truth.

Can one see that the whole movement of this illusory memory, which appears so real, can end?

Will you please explain what you mean by awareness?

You cannot perceive if you do not ask the right question - and a right question has no answer, because it needs no answer.

When the mind is aware that it is conditioned and does not battle against it, only then is the mind free to give its complete attention to this conditioning.

Right education is surely finding a different way of life, setting the mind free from its own conditioning.

Any movement on my part, any movement, conscious or unconscious is the movement of conditioning

Whatever movement a conditioned mind makes, whatever movement a conditioned mind follows, it is still conditioned; therefore, one asks, can it remain completely with the fact alone and nothing else?

You will say that I have given you no constructive or positive instruction.

Religion as it exists is not religion at all.

Religion, surely, is the uncovering of reality. Religion is not belief.

Religion, surely, is the uncovering of reality. Religion is not belief. Religion is not the search for truth.

Religion as it exists is not religion at all.

The worship of authority, whether in big or little things, is evil, the more so in religious matters.

You see man imprisoned by innumerable walls, walls of religion, of social, political and national limitations, walls created by his own ambitions, aspirations, fears, hopes, security, prejudices, hate and love.

From my point of view, religions with all their intermediaries, their ceremonies, their priests, destroy creative understanding and pervert judgment.

Self-knowledge is not a conclusion, an end; it has no beginning and no end.

Truth is truth, one, alone; it has no sides, no paths; all paths do not lead to truth.

Mere reformation of the pattern of society only alters the surface, it brings about a more respectable form of ambition.

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.

The religious mind is really a scientific mind - scientific in the sense that it is able to observe facts without distortion, to see itself as it is.

Man has always sought something beyond the physical existence. He has always searched, asked, suffered, tortured himself, to find out if there is something which is not of time, which is not of thought, which is not belief or faith.

The whole idea of following a discipline makes the mind and heart rigid and consistent.

The so-called religions give the pattern of conformity to the mind that is seeking security born of fear, in search of comfort;

Our religions throughout the world keep people apart.

The people who believe so much in God are really not in love with life.

To me religion is the false result of a false cause, the cause being conflict, and religion merely a means of escape from that conflict.

As in a circus the animals are trained to function for the amusement of spectators, so the individual through fear seeks out these spiritual trainers whom he calls priests and swamis, who are the defenders of spurious spirituality and the inanities of religion.

An authority seasoned through the mists of time becomes invulnerable, and then man accepts that authority as being final.

Curiously, if you consider it, religion which should denounce war, helps its furtherance.

The system which you call religion and which has been created through your own demand for security has become so powerful, so realistic, that very few free themselves from its weight of crushing tradition and authority.

If wisdom could be acquired through a religious society or sect, we should all be wise, for we have had religions with us for thousands of years.

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?

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?

The religious mind does not depend on time for its development.

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.

Any change within the field of time is the same movement modified and continued.

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?

Time is a movement invented by thought.

Life is not what we would like it to be; life is not permanent at all.

What I have to say concerns the hindrances which prevent in you the instantaneous recognition of truth.

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?