Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

The Only Revolution | India Part 3

Questioner: Of course we can go on endlessly analysing, describing the cause, but will that bridge the gap between the mind and the heart? That's what I want to know. I have read some of the psychological books and our own ancient literature but it doesn't set me on fire, so now I have come to you, though perhaps it may be too late for me.

Krishnamurti: Do you really care that the mind and heart should come together? Aren't you really satisfied with your intellectual capacities? Perhaps the question of how to unite the mind and the heart is only academic? Why do you bother about bringing the two together? This concern is still of the intellect and doesn't spring, does it, from a real concern at the decay of your feeling, which is part of you? You have divided life into the intellect and the heart and you intellectually observe the heart withering away and you are verbally concerned about it. Let it wither away! Live only in the intellect. Is that possible?

Questioner: I do have feelings.

Krishnamurti: But aren't those feelings really sentimentality, emotional self-indulgence? We are not talking about that, surely. We are saying: Be dead to love; it doesn't matter. Live entirely in your intellect and in your verbal manipulations, your cunning arguments. And when you do actually live there - what takes place?

What you are objecting to is the destructiveness of that intellect which you so worship. The destructiveness brings a multitude of problems. You probably see the effect of the intellectual activities in the world - the wars, the competition, the arrogance of power - and perhaps you are frightened of what is going to happen, frightened of the hopelessness and despair of man. So long as there is this division between the feelings and the intellect, one dominating the other, the one must destroy the other; there is no bridging the two.

You may have listened for many years to the talks, and perhaps you have been making great efforts to bring the mind and the heart together, but this effort is of the mind and so dominates the heart. Love doesn't belong to either, because it has no quality of domination in it. It is not a thing put together by thought or by sentiment. It is not a word of the intellect or a sensuous response. You say, 'I must have love, and to have it I must cultivate the heart'. But this cultivation is of the mind and so you keep the two always separate; they cannot be bridged or brought together for any utilitarian purpose. Love is at the beginning, not at the end of an endeavour.

Tags: death, effort, love, will

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If you truly thought about it you would see that our love is based on possessiveness.
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The idea of loving everybody has very little meaning if you don't know how to love one, your child, your husband, your wife, your neighbour.
We know when we love somebody with all our being. It is surely a shattering experience because it implies a letting down of all barriers.
See what society has done to us - our education, our routine of business, the gathering of money, the performing of awful duties and so on. In all this, is there a sense of joy?
We talk about love, we talk about responsibility, duty, but there is really no love, and relationship is based on gratification, the effect of which we see in the present civilization.
Is love also a response, a reaction not to be named and so left to wither?
You then realise that you are alone and you have to be alone if you seek Truth.
There is real thinking only when there is no response to memory.
[Love] comes into being when you have no problem.
To love one another is one of the most difficult things, because there is in it always the shadow of pleasure and pain.
We can be sentimental over love; but that is not love.
The idea of cosmic love and loving mankind is really a rationalisation of the lack of love in one's heart for another.
We know when we love somebody with all our being.
When [he] faces 'what is' - i.e. he is lacking in love - and goes deeper and deeper into it, he finds that he is nothing though he has a mask, though he is talking about God and that behind all verbal things intellectually produced there is absolutely nothing.
To love truth, you must know truth; and to know truth is to deny it.
Question: I have plenty of money. Can you tell me what is the right use of money?
To be full of emotion is obviously not love, because a sentimental person can be cruel when his sentiments are not responded to, when his feelings have no outlet.
Love is the only thing that transforms.
Sincerity can never be simple; sincerity is the breeding ground of the will, and will cannot uncover the ways of the self.
It is only the righteous man that develops his will as a means of resistance, and a man of will can never find truth, because he is never free.
Freedom cannot be given; freedom is something that comes into being when you do not seek it;
Is silence to be cultivated, carefully nurtured and strengthened? And who is the cultivator? Is he different from the totality of your being?
You cannot brush the past aside. It is there.
An ambitious man, whether he be a merchant, a politician, or a so-called saint is essentially a self-contradictory human being.
Have the teachings attributed to the great teachers - Christ, Buddha, Hermes and others - any value for the attainment of the direct path to truth?
The energy which seeks truth creates its own discipline without any form of imposition; and as the river finds the sea, so that energy finds its own freedom.
You can't empty the mind, do what you will you can't empty it, because the desire to empty it is part of the activity of the self.
Is there an action which is not the result of effort, which is not the action of will?
Will is the outcome of the conflict of choice, but discernment is choiceless.
There are two kinds of will - the will that is born out of desire, want, craving, and the will that is of discernment, comprehension.
The change in will is submission to the authority of ideal and conduct. The change of will is discernment, intelligence, in which there is not the conflict of antitheses.
The will to exist, the will to become perfect, the will to succeed, the will to acquire, the will to find God, is the urge of egotism.
Will living according to a pattern, an ideal, following it ruthlessly, meditating upon it, bring you to the discovery of yourself?
Is each one aware of the mechanical process of the intellect, of the will, which destroys the spontaneous, the real?
Creative emptiness is not to be run after or sought by devious ways. It must happen. Truth is.
The desire to be satisfied creates will, which maintains itself by its own continual effort.
Being poor inwardly, psychologically, spiritually, one thinks of enriching oneself through possessions, with ever increasing complex demands and problems.
You may be able to overcome greed through the mere exertion of the will of denial, but that does not lead to understanding, to love, for such a will is the product of conflict and therefore cannot free itself from greed.
Understanding is not brought about through the mere exertion of a one-sided will but through that experimental approach which has that peculiar quality of wholeness.
All overcoming is a form of ignorance and violence; only understanding can free thought from bondage.
It is only when we are really inwardly free from greed, not merely in our outward relationship and action, that there can be peace and disinterested action.
To understand the complex causes of conflict and the desire to be free from it, requires not the mere will to be free, but constant awareness in our daily life.
The motive for cultivating the opposite matters greatly; if it is a desire to escape from the struggle and pain of envy, then its opposite becomes identical with itself and so there is no freedom from envy.
Without self-knowledge, to make a choice between the opposites must inevitably lead to further ignorance and sorrow.
In opposition there is no understanding.
This abandonment of the self is not an act of will;
An intelligence which is the product of desire, of self-expansion, is ever creating resistance, and it can never bring about tranquillity.
It is truth alone that frees, not the activity of will.
[Understanding] involves change of will altogether and not merely change in will.
You cannot overcome a hindrance; the hindrance has to be understood by approaching it without condemnation, without judging, without a desire to alter it.
You will have understanding only when you consider the problem, when you accept it, look at it, become aware of its significance completely, and even love it.
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.
So, as long as the thinker is separate from his thought, there will be problems, one after the other, innumerable problems;