As the River Joins The Ocean (1998)

• The observer is the observed.
• You are the world.
• Silence is difficult and arduous, it is not to be played with. It isn't something that you can experience by reading a book, or by listening to a talk, or by sitting together, or by retiring into a wood or a monastery. I am afraid none of these things will bring about this silence. This silence demands intense psychological work. You have to be burningly aware of your snobbishness, aware of your fears, your anxieties, your sense of guilt. And when you die to all that, then out of that dying comes the beauty of silence. (London, 1962).
• Have you watched your thinking? I watched that car go by, it was a blue car. Can I watch my thought in the same way, as it moves from one thing to another? And if it does, find out if it can end; instead of it being a long thread, break it, see what happens. Can you break a thought and say, "Well, that's enough, enough is enough" and just end that thought and see what happens before the next thought is waiting. Before it springs on you, watch it. In that space, in that interval, what happens? (Brockwood, 1975)
• Thought itself must deny itself. Thought itself sees what it is doing and therefore thought itself realizes that it has to come of itself to an end. There is no other factor than itself. Therefore when thought realizes that whatever it does, any movement that it makes, is disorder (we are taking that as an example) then there is silence. (You are the World)
• I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.
  • Excerpt from a talk given at Ommen, Holland on the occasion of dissolving the Order of the Star of the East, of which Krishnamurti was the head. (2 August 1929)

• Labels seem to give satisfaction. We accept the category to which we are supposed to belong as a satisfying explanation of life. We are worshippers of words and labels; we never seem to go beyond the symbol, to comprehend the worth of the symbol. By calling ourselves this or that, we ensure ourselves against further disturbance, and settle back. One of the curses of ideologies and organized beliefs is the comfort, the deadly gratification they offer. They put us to sleep, and in the sleep we dream, and the dream becomes action. How easily we are distracted! And most of us want to be distracted; most of us are tired out with incessant conflict, and distractions become a necessity, they become more important than 'what is'.
  • Commentaries on Living I: Series One (1958) ISBN 0835603903

• The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically, there is nothing in the world that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing. That is a scientific fact, as well as a psychological fact. Because, your leaders—religious and political—and your books—sacred and profane—have all failed, and you are still confused, in misery, in conflict. So, that is an absolute, undeniable fact.
  • "Bombay, Second Public Talk" (1962)

• But even when we are sharpened and quickened intellectually by argument, by discussion, by reading, this does not actually bring about that quality of sensitivity. And you know all those people who are erudite, who read, who theorize, who can discuss brilliantly, are extraordinarily dull people. So I think sensitivity, which destroys mediocrity, is very important to understand. Because most of us are becoming, I am afraid, more mediocre. We are not using that word in any derogative sense at all, but merely observing the fact of mediocrity in the sense of being average, fairly well educated, earning a livelihood and perhaps capable of clever discussion; but this leaves us still bourgeois, mediocre, not only in our attitudes but in our activities.
  • The Awakening of Intelligence (1973) ISBN 0060648341

Freedom From the Self (1955)

"Sixth Public Talk" Ojai, (21 July 1955) from the booklet Surely, Freedom From the Self is the True Function of Man : Observation without reward

• I think it is fairly clear why none of us do experience something beyond the mere watching. There may be rare moments of an emotional state in which we see, as it were, the clarity of the sky between clouds, but I do not mean anything of that kind. All such experiences are temporary and have very little significance. The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?
  • Response to the question: "I have listened to you for many years and I have become quite good at watching my thoughts and being aware of every thing I do, but I have never touched the deep waters or experienced the transformation of which you speak. Why?"

• I am going to take an example and work it out, and you will see. Let us say I am violent, as most people are. Our whole culture is violent; but I won't enter into the anatomy of violence now, because that is not the problem we are considering. I am violent, and I realize that I am violent. What happens? My immediate response is that I must do something about it, is it not? I say I must become non-violent. That is what every religious teacher has told us for centuries: that if one is violent one must become non-violent. So I practise, I do all the ideological things. But now I see how absurd that is, because the entity who observes violence and wishes to change it into non-violence, is still violent. So I am concerned, not with the expression of that entity, but with the entity himself. You are following all this, I hope?
  Now, what is that entity who says, "I must not be violent"? Is that entity different from the violence he has observed? Are they two different states? Do you understand, sirs, or is this too abstract? It is near the end of the talk and probably you are a bit tired. Surely, the violence and the entity who says, "I must change violence into non-violence", are both the same. To recognize that fact is to put an end to all conflict, is it not? There is no longer the conflict of trying to change, because I see that the very movement of the mind not to be violent is itself the outcome of violence.
  So, the questioner wants to know why it is that he cannot go beyond all these superficial wrangles of the mind. For the simple reason that, consciously or unconsciously, the mind is always seeking something, and that very search brings violence, competition, the sense of utter dissatisfaction. It is only when the mind is completely still that there is a possibility of touching the deep waters.
  • Further response to the above question

Freedom From The Known (1969)

• Thought is matter as much as the floor, the wall, the telephone, are matter. Energy functioning in a pattern becomes matter. That is all life is....Matter and energy are interrelated. The one cannot exist without the other, and the more harmony there is between the two, the more balance, the more active the brain cells are. Thought has set up this pattern of pleasure, pain, fear, and has been functioning inside it for thousands of years and cannot break the pattern because it has created it.

• Man has throughout the ages been seeking something beyond himself, beyond material welfare—something we call truth or God or reality, a timeless state—something that cannot be disturbed by circumstances, by thought or by human corruption. Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?

• In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

• For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, 'Tell me all about it—what lies beyond the hills and the mountains and the earth?' and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear.

• Only the free mind knows what Love is.
  • From a speech at Univ. of California, Berkley as broadcast by Pacifica Radio 1.4.69

• Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity—such a mind, however long it seeks, will find only according to its own distortion.

• The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love—in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do—and when at last one comes to the centre one finds there is nothing there, because one's mind has been made incapable, dull and insensitive.
  Having observed this process, one asks oneself, is there not a different approach altogether—that is, is it not possible to explode from the centre?

• The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

• That is the first thing to learn—not to seek. When you seek you are really only window-shopping.
  The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom.

• I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world.

• We human beings are what we have been for millions of years—colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection. We are a strange mixture of hate, fear and gentleness; we are both violence and peace.

• There has been outward progress from the bullock cart to the jet plane but psychologically the individual has not changed at all, and the structure of society throughout the world has been created by individuals. The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man. Each one of us is the storehouse of all the past. The individual is the human who is all mankind.

• We are afraid of the known and afraid of the unknown. That is our daily life and in that there is no hope, and therefore every form of philosophy, every form of theological concept, is merely an escape from the actual reality of what is. All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society.

• As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent and can bring about a different world altogether? It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.
  We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us.

• What can a human being do—what can you and I do—to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth—you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door—which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to—then you will also see that this living thing is what you actually are—your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears.

• You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you—your relationship with others and with the world—there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity.

• It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life.

• When we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look. Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

• Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
  When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

The Core of the Teachings (1980)

• The core of Krishnamurti's teaching is contained in the statement he made in 1929 when he said: 'Truth is a pathless land'. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security — religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man's thinking, his relationships and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all mankind. So he is not an individual.
  Freedom is not a reaction; freedom is not a choice. It is man's pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity. Thought is time. Thought is born of experience and knowledge which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever-limited and so we live in constant conflict and struggle. There is no psychological evolution.
  When man becomes aware of the movement of his own thoughts he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep radical mutation in the mind.
  Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.
  • Statement summarizing his ideas, beginning with a third-person introduction quoting his famous 1929 statement "Truth is a pathless land."

The Collected Works

• Passion is something which very few of us have really felt. What we may have felt is enthusiasm, which is being caught up in an emotional state over something. Our passion is for something: for music, for painting, for literature, for a country, for a woman or a man; it is always the effect of a cause. When you fall in love with someone, you are in a great state of emotion, which is the effect of that particular cause; and what I am talking about is passion without a cause. It is to be passionate about everything, not just about something, whereas most of us are passionate about a particular person or thing. I think one must see this distinction very clearly. In the state of passion without a cause, there is intensity free of all attachment; but when passion has a cause, there is attachment, and attachment is the beginning of sorrow.

You are the World

• Now, can one die every day to everything that one knows—except, of course, the technological knowledge, the direction where your home is, and so on; that is, to end, psychologically, every day, so that the mind remains fresh, young and innocent? That is death. And to come upon that there must be no shadow of fear. To give up without argument, without any resistance. That is dying. Have you ever tried it? To give up without a murmur, without restraint, without resistance, the thing that gives you most pleasure (the things that are painful, of course, one wants to give up in any case). Actually to let go. Try it. Then, if you do it, you will see that the mind becomes extraordinarily alert, alive and sensitive, free and unburdened. Old age then takes on quite a different meaning, not something to be dreaded. (page 135)

More quotes sourced from popular books

• To understand oneself requires patience, tolerant awareness; the self is a book of many volumes which you cannot read in a day, but when once you begin to read, you must read every word, every sentence, every paragraph for in them are the intimations of the whole. The beginning of it is the ending of it. If you know how to read, supreme wisdom is to be found.

The Collected Works vol III, p 219

• First, we must be very clear that you and the speaker are treating life not as a problem but as a tremendous movement. If your brain is trained to solve problems, then you will treat this movement as a problem to be solved. Is it possible to look at life with all its questions, with all its issues, which is tremendously complex, to look at it not as a problem, but to observe it clearly, without bias, without coming to some conclusion which will then dictate your observation? You have to observe this vast movement of life, not only your own particular life, but the life of all humanity, the life of the earth, the life of the trees, the life of the whole world—look at it, observe it, move with it, but if you treat it as a problem, then you will create more problems.

Mind Without Measure, p105

• The very nature of intelligence is sensitivity, and this sensitivity is love. Without this intelligence there can be no compassion. Compassion is not the doing of charitable acts or social reform; it is free from sentiment, romanticism and emotional enthusiasm. It is as strong as death. It is like a great rock, immovable in the midst of confusion, misery and anxiety. Without this compassion no new culture or society can come into being. Compassion and intelligence walk together; they are not separate. Compassion acts through intelligence. It can never act through the intellect. Compassion is the essence of the wholeness of life.

Letters to the Schools vol I, page 90

• It is utterly and irrevocably possible to empty all hurts and, therefore, to love, to have compassion. To have compassion means to have passion for all things, not just between two people, but for all human beings, for all things of the earth, the animals, the trees, everything the earth contains. When we have such compassion we will not despoil the earth as we are doing now, and we will have no wars.

Talks in Saanen 1974, page 71

• How can one be compassionate if you belong to any religion, follow any guru, believe in something, believe in your scriptures, and so on, attached to a conclusion? When you accept your guru, you have come to a conclusion, or when you strongly believe in god or in a saviour, this or that, can there be compassion? You may do social work, help the poor out of pity, out of sympathy, out of charity, but is all that love and compassion?

Mind Without Measure, page 97

• What does it mean to be compassionate? Not merely verbally, but actually to be compassionate? Is compassion a matter of habit, of thought, a matter of the mechanical repetition of being kind, polite, gentle, tender? Can the mind which is caught in the activity of thought with its conditioning, its mechanical repetition, be compassionate at all? It can talk about it, it can encourage social reform, be kind to the poor heathen and so on; but is that compassion? When thought dictates, when thought is active, can there be any place for compassion? Compassion being action without motive, without self-interest, without any sense of fear, without any sense of pleasure.

The Impossible Question, page 63

• I think we must see this very clearly right at the beginning—that if one would solve the everyday problems of existence, whatever they may be, one must first see the wider issues and then come to the detail. After all, the great painter, the great poet is one who sees the whole—who sees all the heavens, the blue skies, the radiant sunset, the tree, the fleeting bird—all at one glance; with one sweep he sees the whole thing. With the artist, the poet, there is an immediate, a direct communion with this whole marvellous world of beauty. Then he begins to paint, to write, to sculpt; he works it out in detail. If you and I could do the same, then we should be able to approach our problems—however contradictory, however conflicting, however disturbing—much more liberally, more wisely, with greater depth and colour, feeling. This is not mere romantic verbalization but actually it is so, and that is what I would like to talk about now and every time we get together. We must capture the whole and not be carried away by the detail, however pressing, immediate, anxious it may be. I think that is where the revolution begins.

The Collected Works vol XI, p 62

• Are we wasting our lives? By that word “wasting” we mean dissipating our energy in various ways, dissipating it in specialized professions. Are we wasting our whole existence, our life? If you are rich, you may say, “Yes, I have accumulated a lot of money, it has been a great pleasure.” Or if you have a certain talent, that talent is a danger to a religious life. Talent is a gift, a faculty, an aptitude in a particular direction, which is specialization. Specialization is a fragmentary process. So you must ask yourself whether you are wasting your life. You may be rich, you may have all kinds of faculties, you may be a specialist, a great scientist or a businessman, but at the end of your life has all that been a waste? All the travail, all the sorrow, all the tremendous anxiety, insecurity, the foolish illusions that man has collected, all his gods, all his saints and so on—have all that been a waste? You may have power, position, but at the end of it—what? Please, this is a serious question that you must ask yourself. Another cannot answer this question for you.

That Benediction is Where You Are, pp 63-64

• “May I ask just one question?” put in one of the others. “In what manner should one live one’s daily life?”As though one were living for that single day, for that single hour. “How?” If you had only one hour to live, what would you do? “I really don’t know,” he replied anxiously.Would you not arrange what is necessary outwardly, your affairs, your will, and so on? Would you not call your family and friends together and ask their forgiveness for the harm that you might have done to them, and forgive them for whatever harm they might have done to you? Would you not die completely to the things of the mind, to desires and to the world? And if it can be done for an hour, then it can also be done for the days and years that may remain.“Is such a thing really possible, sir?” Try it and you will find out. :Commentaries on Living Third Series, p 303
• When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die—to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge—which is death.I want to know all about death, because death may be reality; it may be what we call God—that most extraordinary something that lives and moves and yet has no beginning and no end.

The Collected Works vol XI, p 242

• We know only fragmentarily this extraordinary thing called life; we have never looked at sorrow, except through the screen of escapes; we have never seen the beauty, the immensity of death, and we know it only through fear and sadness. There can be understanding of life, and of the significance and beauty of death, only when the mind on the instant perceives “what is”.You know, sirs, although we differentiate them, love, death, and sorrow are all the same; because, surely, love, death, and sorrow are the unknowable. The moment you know love, you have ceased to love. Love is beyond time; it has no beginning and no end, whereas knowledge has; and when you say, “I know what love is”, you don’t. You know only a sensation, a stimulus. You know the reaction to love, but that reaction is not love. In the same way, you don’t know what death is. You know only the reactions to death, and you will discover the full depth and significance of death only when the reactions have ceased.

The Collected Works vol XI, p 288

• From childhood we are trained to have problems. When we are sent to school, we have to learn how to write, how to read, and all the rest of it. How to write becomes a problem to the child. Please follow this carefully. Mathematics becomes a problem, history becomes a problem, as does chemistry. So the child is educated, from childhood, to live with problems—the problem of God, problem of a dozen things. So our brains are conditioned, trained, educated to live with problems. From childhood we have done this. What happens when a brain is educated in problems? It can never solve problems; it can only create more problems. When a brain that is trained to have problems, and to live with problems, solves one problem, in the very solution of that problem, it creates more problems. From childhood we are trained, educated to live with problems and, therefore, being centred in problems, we can never solve any problem completely. It is only the free brain that is not conditioned to problems that can solve problems. It is one of our constant burdens to have problems all the time. Therefore our brains are never quiet, free to observe, to look. So we are asking: Is it possible not to have a single problem but to face problems? But to understand those problems, and to totally resolve them, the brain must be free. :That Benediction is Where You Are, pp 18-19

• The answer is in the problem, not away from the problem. I go through the searching, analysing, dissecting process, in order to escape from the problem. But, if I do not escape from the problem and try to look at the problem without any fear or anxiety, if I merely look at the problem—mathematical, political, religious, or any other—and not look to an answer, then the problem will begin to tell me. Surely, this is what happens. We go through this process and eventually throw it aside because there is no way out of it. So, why can’t we start right from the beginning, that is, not seek an answer to a problem?—which is extremely arduous, isn’t it? Because, the more I understand the problem, the more significance there is in it. To understand, I must approach it quietly, not impose on the problem my ideas, my feelings of like and dislike. Then the problem will reveal its significance. Why is it not possible to have tranquillity of the mind right from the beginning?

The Collected Works vol V, p 283

• It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?

The Collected Works vol X, pp 155-156

• Throughout life, from childhood, from school until we die, we are taught to compare ourselves with another; yet when I compare myself with another I am destroying myself. In a school, in an ordinary school where there are a lot of boys, when one boy is compared with another who is very clever, who is the head of the class, what is actually taking place? You are destroying the boy. That’s what we are doing throughout life. Now, can I live without comparison—without comparison with anybody? This means there is no high, no low—there is not the one who is superior and the other who is inferior. You are actually what you are and to understand what you are, this process of comparison must come to an end. If I am always comparing myself with some saint or some teacher, some businessman, writer, poet, and all the rest, what has happened to me—what have I done? I only compare in order to gain, in order to achieve, in order to become—but when I don’t compare I am beginning to understand what I am. Beginning to understand what I am is far more fascinating, far more interesting; it goes beyond all this stupid comparison.

Talks & Dialogues Saanen 1967, p 86