Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Ojai, California | 7th Public Talk 1945

Questioner: Will you please explain the idea that one must die each day, or that one must live the four seasons in a day?

Krishnamurti: Is it not essential that there should be a constant renewal, a rebirth? If the present is burdened with the experience of yesterday there can be no renewal. Renewal is not the action of birth. and death; it is beyond the opposites; only freedom from the accumulation of memory brings renewal and there is no understanding save in the present.

Mind can understand the present only if it does not compare, judge; the desire to alter or condemn the present without understanding it gives continuance to the past. Only in comprehending the reflection of the past in the mirror of the present, without distortion, is there renewal.

The accumulation of memory is called knowledge; with this burden, with the scars of experience, thought is ever interpreting the present and so giving continuity to its own scars and conditioning. This continuity is time-binding and so there is no rebirth, no renewal. If you have lived an experience fully, completely, have you not found that it leaves no traces behind? It is only the incomplete experiences that leave their mark, giving continuity to self-identified memory. We consider the present as a means to an end, so the present loses its immense significance. The present is the Eternal. But how can a mind that is made up, put together, understand that which is not put together, which is beyond all value, the Eternal? As each experience arises live it out as fully and deeply as possible; think it out, feel it out extensively and profoundly; be aware of its pain and pleasure, of your judgments and identifications. Only when experience is completed is there a renewal. We must be capable of living the four seasons in a day; to be keenly aware, to experience, to understand and be free of the gatherings of each day. With the end of each day the mind-heart must empty itself of the accumulation of its pleasures and pains. We gather consciously and unconsciously; it is comparatively easy to discard what has been consciously acquired but it is more difficult for thought to free itself from the unconscious accumulations, the past, the incompleted experiences with their recurring memories. Thought-feeling clings so tenaciously to what it has gathered because it is afraid to be insecure.

Meditation is renewal, the dying each day to the past; it is an intense passive awareness, the burning away of the desire to continue, to become. As long as mind-heart is self-protecting there will be continuity without renewal. Only when the mind ceases to create is there creation.

Tags: meditation, memory

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The mind has become merely a record of the various lessons of experience.
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Memory is ever conditioning the mind and creating for it an environment of values in which it becomes a prisoner.
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The accumulation of self-protective memories is the process of experience, and relationship is the contact between two individualized and self-protective memories, whose morality is the agreement to guard what they possess.
Experience may further condition thought or it may release it from limitations.
What is the good of your listening to me if the obvious thing is escaping your consideration?
All habit must prevent clarity of perception and must conceal one's own integrity.
Memory must become as a shell without a living organism in it.
A mind-heart that is burdened with the memory of yesterday cannot live in the eternal present.
Should we not, as the questioner points out, be aware of the two kinds of memories: the indispensable, relating to facts and figures, and the psychological memory?
he eternal is ever the unknown for a mind that accumulates; what is accumulated is memory, and memory is ever the past, the time-binder.
Questioner: Why is memory an impediment?
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.
Memory is the residue left in the mind of insufficient experience;
We experience through the screen of the past and therefore there is no experience at all but only a modification of experience.
Accumulated memory is static. It has no life unless we inject new life into it, that is, by our recalling the memory, we revive it.
In seeing the false as false, truth is perceived.
Where there is authority, you do not listen in the same manner as to someone who is talking with you in a friendly manner, and there is little communication.
The 'I' is non-existent without memory, its tendencies, gifts and so on, i.e. non-existent without continuity, the racial, the traditional, the past in conjunction with the now, the past flowing through the present to the future which is hope.
The problem is that I am only aware of factual memories and I am not aware of psychological memories.
You bring a framework of references to a living feeling and thereby absorb the living feeling into time, which only strengthens memory, which is the I.
What is thinking, what is the process of thinking?
Our thinking, which is the response to a challenge which is ever new, is always conditioned and therefore produces further conflict, further suffering and further pain.
When you attempt to avoid disturbance you don't want memory; but when you want to improve in the field of your choice you really want memory; thus there is contradiction.
An incomplete experience leaves a scar or a residue whereas a completed experience does not leave any residue.
To understand a challenge, which is always new, I must also meet it anew, there must be no residue of yesterday; so, I must say adieu to yesterday.
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When you talk of the higher self, when you talk about Brahman, it is still within the field of memory; and memory is incomplete understanding.
Memory is time, and time is not the door to reality;
I must give continuity to an experience, otherwise consciousness ceases.
Examine your own memory and you will see that it has no vitality in itself; but when memory meets the new and translates the new according to its own conditioning, then it is revivified.
You can live completely, wholly, only when there is no terming, when there is no naming, and therefore no recording, which is memory.
To bring about a state of constant experiencing, which is really extraordinarily revolutionary, we must be aware of this process of action which is always seeking an end, a result, and therefore giving birth to the actor.