Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Ojai, California | 6th Talk in the Oak Grove 10th May, 1936

Question: Please explain more clearly what you mean by pliability of mind.

Krishnamurti: Is it not necessary to have a supple, alert mind? Must not one have a mind that is supremely pliable? Must not the mind be like a tree, that has its roots deep in the earth, yet yields to passing winds? It is itself, and so it can be pliable. Now, with what are we occupied? We are trying to become something, and we glory in that becoming. That becoming is not fulfilment but imitation, the copying of a pattern of what is called perfection; it is a following, obeying, in order to achieve, to succeed. That is not fulfilment. A rose or a violet that is lovely is a perfect flower, and that in itself is fulfilment; it would be vain to wish that a violet could be as the rose. We are making constant effort to be something, and so the mind-heart becomes more and more rigid, limited, narrow, and incapable of deep pliability. So it creates further resistances for self-protection against the movement of life. Those self-created resistances prevent the mind-heart from comprehending its own activities which engender and increase ignorance. Pliability of mind is not in becoming something, in worshipping success, but it is known when the mind denudes itself of those resistances which it has brought into being through craving. This is true fulfilment. In that fulfilment there is the eternal, the permanent, the ever pliable.

Tags: effort, piablity, want

Related Quotes
Your mind is conditioned right through; there is no part of you which is unconditioned.
Any action born of noise produces more noise, more confusion.
Man has invented heaven out of hope, for his life has become a hell, an endless conflict from birth to death, coming and going, making money, working endlessly.
We are saying: Be dead to love; it doesn't matter. Live entirely in your intellect and in your verbal manipulations, your cunning arguments.
An ambitious man, whether he be a merchant, a politician, or a so-called saint is essentially a self-contradictory human being.
We all need a quiet mind, a peaceful mind, an absolutely silent mind without a murmur of thought. Is that possible? Possible means we don't know.
To be fully aware of the present is an extraordinarily difficult task because the mind is incapable of facing a fact directly without deception.
Is there an action which is not the result of effort, which is not the action of will?
Why has all of life, the way we live, become a constant struggle, conflict and effort?
Surely, truth is not something distant; truth is in the little things of everyday life - in every word, in every smile, in every relationship - only we do not know how to see it;
It is easy to perceive what is, but to be free of it is another matter;
Our whole effort is concerned with this superimposition of what we call right ideas on what we consider wrong ideas, and by this attempt we continually create a division in action.
How is one to have this intelligence which destroys struggle and conflict and the ceaseless effort which wears out mind itself?
A man who is trying to fall in love shall never know love.
As long as the mind is not aware of [its] limitations, the effort to evolve, to succeed, only creates further suffering and increases the unconscious.
Whatever effort the mind makes must be part of that from which it is trying to get away.
We are in a state of continual effort, because that which to us is light, is not light, it is only the light, the good of the intellect.
Do you make an effort to discover the cause of joy? If you do, then joy ceases to be and only its memories and habits exist.
The desire to be satisfied creates will, which maintains itself by its own continual effort.
The very question of how to be free of desire is prompted by desire itself.
Neither postponement nor trying to seek an immediate solution to our human problems can free thought from bondage.
Without self-knowledge, to make a choice between the opposites must inevitably lead to further ignorance and sorrow.
Being is only when there is no effort, positive or negative, to become;
Effort made to be free without the liberating action of Truth is still within the enclosing walls of the self.
Unforced receptivity is much more significant than the effort made to understand.
These discussions will have meaning only if we are open to the experience of discovery, which is prevented by our clinging obstinately to beliefs, memories, and conditioned prejudices.
Questioner: We do have to make some kind of effort, do we not?
You may succeed in forcibly stilling the mind, but what is the outcome of such effort? Death, is it not?
Is understanding to come through effort, or is there a state in which effort has ceased for understanding to be?
'How' immediately becomes the problem and therefore you are back again where you were.
I think we will understand the significance of life if we understood what it means to make an effort.
The moment of creation is not born of struggle.
It is only when we are not aware of exactly 'what is', that we make the effort to transform it.
The moment you are aware, which is neither to condemn nor justify, the moment you accept, look and observe what is, there is no effort; then the thing that you observe, that which is, that which you are aware of, has an extraordinary significance.
All greatness, like love, comes to you. If you pursue love it will never come, but if you are open, still, not demanding, it will come.
Most of you agree with what we have discussed so far in regard to the falseness of the trick played by the mind on itself; yet you have not seen the real depth of this problem and, therefore, it has not brought about clarification and transformation in you.
Does sorrow, suffering, come to an end through effort, through a thought process?
Awareness demands an extraordinarily persistent watchfulness to see how the mind works when there is suffering, to follow the swift movement of every thought and thereby comprehend the whole process of effort, of thought and of memory.
Attention is not exclusive. If I exclude, there is effort and effort leads to distortion.
If you can deeply comprehend [this] self-sustaining process of ignorance which gives a solidity to the "I", from which arise all confusion and suffering, then life can be lived fully, without the various subtle escapes and pursuits that, unknowingly, you have created for yourself.
We begin to discern what is true only when all want has ceased, for want creates beliefs, ideals, hopes, which are mere escapes.
The reality of the permanent can only happen, take place, and is not to be cultivated.
Your show of respect to me only indicates a mentality of barter.
Consciousness is the conflict of innumerable wants.
What we have to understand is, not what kind of restrictions, scientific or religious, should be placed on wants and sensations, but how to bring about deep and enduring fulfilment.
Surely what I am saying is meant for all: for those who have renounced the world and for those who live in the world, for he who has renounced is still in the world because he is in the world of his own making, just as the worldly person is in the world of his own desires.