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Daily Quotes 每日引用 10

找到栖身之地带来的快乐
我们的生活是对舒适、安全、地位、快乐和认可的一系列追求,我们也鲜有想要发现真理是什么、上帝是什么的时候。所以,上帝或者真理变成了让我们满足的事物的同义词。我们希望得到满足,所以真理就变成了所有追求、所有奋斗的最终目标,上帝变成了最终的栖身之地。我们从一种模式走到另一种模式,从一个牢笼进入另一个牢笼,从一种哲学或者社会到选择另一种哲学或者社会,希望能找到快乐,不仅是人际关系中的快乐,还有一个栖身之地带来的快乐,心在那里永远不会受到打扰,再也不会被自身的不满所折磨。我们可以用各种说法、用各种哲学术语来表达,但那是我们所有人都想得到的东西——一个心灵可以栖息的场所,在那里心不会被自己的行为所折磨,在那里没有悲伤。
《选集第八卷》,第328页
喜悦

片刻的感官享受能带来快乐的感觉
我们为什么追求快乐?为什么会有这种对幸福、快乐和成就的不懈追求?为什么会有这种为找到什么而进行的寻找和巨大的努力?如果我们能够了解这一点并充分探究,也许我们就能知道不寻而获的快乐是什么。因为,毕竟,快乐是一种副产品,是次要的。它本身并不一个目标,如果它本身是一个目标,它就失去了意义。快乐意味着什么呢?喝上一杯的人是快乐的,往人群中投下炸弹的人觉得很快乐,他说他很快乐或者上帝与他同在。片刻的感官享受,尽管会消失,但是能带来快乐的感觉。无疑,快乐之中还有另外一些重要的特质。因为快乐并不是一个目标,并没有超越美德。美德本身也不是一个目标,它带来自由,在那种自由中会有一种发现。所以美德非常重要。然而,不具备美德的人受到了奴役,混乱不堪,始终迷茫、困惑。但是,把美德本身或者快乐本身当做一个目标,没有什么意义。所以快乐不是一个目标。
《选集第五卷》,第328-329页
喜悦

欲望与爱
我们都为欲望而疯狂,我们想借由欲望成就自己。但是,我们没有看到它在这个世界上制造的混乱——对个人安全、个人成就、成功、权力和威望的欲望。我们没有感觉到要对我们所做的一切完全负责。如果你懂得了欲望,它的本质,那么它还有什么地位呢?有爱的地方,欲望还有任何地位吗?
《思想的网络》,第49页


没有爱你就不可能有道德
你真的没有爱。你有快乐,你有感官享受,你有性依恋,你依附于家庭、妻子、丈夫,依附于某个国家。但依附不是爱。而爱无法划分为神圣和世俗:它没有任何分别。爱意味着关照:关照树木,关照邻居,关照孩子——确保孩子得到正确的教育,而不只是把他放在一个学校里然后就消失了;正确的教育不仅仅是技术教育——要确保孩子有正确的老师、正确的食物,让他们理解生命、理解性。只教孩子们地理、数学或者可以帮他们找到工作的某种技术知识——那不是爱。而没有爱你就不可能有道德——你也许受人尊重;也就是说,你也许遵守社会规范,你不偷窃,你不会追求邻居的妻子,你不会这么做,也不会那么做。但那不是道德,那不是美德,那只不过是对体面的遵守。体面是世界上最可怕、最恶心的事情,因为它掩盖了如此之多丑陋的事情。但是,只要有爱,就会有道德。如果有爱,无论你想做什么事,都是道德的。
《选集第十四卷》,第302页


否定不是爱的东西
爱是什么?我们不是讨论理论上爱应该是什么。我们在观察我们把什么称之为爱:“我爱我妻子。”我不知道你爱什么,我怀疑你究竟是不是爱任何东西。你知道爱意味着什么吗?爱是欢愉吗?爱是嫉妒吗?一个野心勃勃的人能够去爱吗?——他也许与妻子同床共枕,有了几个孩子。而一个人如果努力成为政界、商界或宗教界的重要人物,想变成圣人、想变得无欲无求——这都是野心、侵略和欲望的一部分。一个争强好胜的人能够去爱吗?而你们都争强好胜,不是吗?——更好的工作,更好的职位,更好的房子,更高尚的想法,更完美的自我形象;你知道你所从事的那一切。而那是爱吗?当你历经所有这些专制,当你凌驾于你的妻子、丈夫或孩子之上时,你能够去爱吗?当你追求权力时,还可能有爱吗? 所以,通过否定不是爱的东西,爱才会出现。你明白吗,先生们?你必须否定所有不是爱的东西。也就是:没有野心,没有竞争,没有侵略,言语、行动和思想中都没有暴力。当你否定了不是爱的东西,就会知道爱是什么。
《冥想的心》,第10-11页


没有爱,你每天的生活就没有意义
这个荒凉破碎的世界里没有爱,因为快感和欲望在主导着它,而没有爱,你每天的生活就没有意义。如果没有美,你就不会有爱。美不是你看到的某种东西——不是一棵美丽的树,一幅美丽的画,一座美丽的建筑,或者一个美丽的女人。只有当你的心和脑子知道什么是爱的时候才会有美。没有爱和对美的感受就没有善,你非常清楚,你要做的事情——改善社会,救济贫困——只会造成更多的伤害,因为没有爱,你的心里和脑子里就只有丑陋和贫乏。但是在有爱和美的时候,无论你做什么都是对的,无论你做什么都在秩序当中。如果你知道如何去爱,你就能做你想做的事情了,因为爱会解决所有的问题。
《从已知中解脱》,第86页


宽恕是爱吗?
宽恕是爱吗?宽恕里隐含了什么?你侮辱了我,我忿恨不平,铭记在心;然后,要么出于迫不得已,要么出于悔悟,我说:“我原谅你。”我先是有所保留,然后我舍弃。那是什么意思?我依然是中心人物;正是我宽恕了别人。只要我有宽恕的态度,我就是那个最重要的人,而不是那个侮辱了我的人。所以,当我积累憎恨,然后再舍弃那种憎恨,你称之为宽恕,可那不是爱。一个爱着的人显然没有敌意,对所有这类事情他都无所谓。同情、宽恕、占有关系、嫉妒和恐惧,所有这些东西都不是爱。它们都属于头脑的范围,不是吗?
《最初与最终的自由》,第233页


爱不是柔情
爱显然不是伤感。多愁善感、情绪激动,显然不是爱,因为多愁善感和强烈的感情只不过是一些感受。一个因为耶稣、因为奎师那、因为他的古鲁和别人哭泣的人,只不过是多愁善感和情绪激动而已。他沉溺在感受里,这个过程是一个思想过程,而思想不是爱。思想是感受的结果,所以多愁善感、情绪激动的人不可能懂得爱。同时,我们不正是情绪化和多愁善感的吗?多愁善感、情绪激动只不过是一种自我扩张的形式。满怀情绪显然不是爱,因为一个多愁善感的人,在他的情绪没有得到回应,他的感情没有出口的时候,也可能会变得残忍。一个感情强烈的人也许会因为激动而走向仇恨、战争和屠杀。一个多愁善感、为自己的宗教而哭泣的人,是没有爱的。
《最初与最终的自由》,第232-233页


当头脑里的那些事情没有填满你的内心……
当头脑里的那些事情没有填满你的内心,那么你就会有爱;而爱本身就能转变当今世界上的疯狂和不智——不是体系,不是理论,既不是左派也不是右派。只有当你不占有,当你不嫉妒、不贪婪,当你满怀敬意、怜悯和慈悲,当你体贴你的妻子、孩子、邻居和你可怜的仆人时,你才能真正去爱。 爱无法思量,爱无法培养,爱无法练习。练习爱,练习兄弟之情,这些依然在头脑的领域之内,因而并不是爱。当这一切都停止,爱就会出现,然后你就会知道爱是什么。
《最初与最终的自由》,第234页


爱与美
爱是一件非同寻常的事情,不是吗?如果你想着自己,你就无法去爱——这并不是说你必须想着别人。爱就是这样存在着,它没有对象。一颗爱着的心是真正的宗教心灵,因为它是真相、真理和上帝的运动,只有这样的一颗心才能知道爱是什么。一颗心如果没有困在任何哲学、任何体系或信仰中,没有被自己的野心所驱使,因而非常敏锐、警觉和清醒——这样的一颗心就拥有美。
《文化这件事》,第153页


内心这种创造性的美
美显然包括了外形的美;但是,如果没有内在的美,仅仅欣赏声色和外形之美,就会导致腐化和堕落。只有当你对世界上所有的人和所有生灵都怀有真正的爱,才会有内在的美;随着那种爱而来的是巨大的关怀感、警觉和耐心。你也许是一个歌唱家或者诗人,有着完美的技术,你也许知道如何作画或者如何组织语言,但是,如果内心没有这种创造性的美,你的天赋就毫无意义。
不幸的是,我们大多数人都变成了单纯的技术人员。我们为了谋生通过各种考试,获得这种或那种技术;但是获得技术或者培养能力却不关注内心状态,导致了世界上的丑陋和混乱。如果我们唤醒内心创造性的美,这种美就会从外在表现出来,然后世界就会拥有秩序。
《文化这件事》,第72页


对美丽和丑陋的敏感
任何会导致隔绝的倾向或者天赋,任何形式的自我认同,无论多么令人兴奋,都会妨碍敏感的表达,导致不敏感。当天赋变得个人化,当“我”和“我的”变得重要——我画画,我写作,我发明——敏感性就会变得迟钝。只有当我们在与人们、与事物和与自然的关系中,觉察到我们自己每时每刻的思想和感受,心灵才是开放的、灵活的,没有被束缚在自我保护的需要和追求中;只有此时才能对丑陋和美丽都敏感,不被自我所阻碍。 对美丽和丑陋的敏感无法通过依附产生;当自我制造的冲突不复存在时,敏感就会伴随着爱而来。当我们内心贫乏,我们就会沉溺于各种形式的外在表象中,沉溺于财富、权力和财产之中。当我们内心空虚,我们就会聚敛东西。如果我们买得起,就会让我们认为美丽的东西把我们自己包围起来,因为我们赋予它们极大的重要性,所以造成了巨大的不幸和破坏。 贪得无厌的精神不是对美的爱;它来自于对安全的渴望,而想要安全就是不敏感。
《教育与人生的意义》,第125页


有没有另一种品质的美?
美在一个男人或女人脸庞的色彩、外形、轮廓中或清澈的眼神中吗?美在他们的肌肤、头发和表情中吗?抑或,有没有另一种品质的美超越了那些美丽,于是当那种美成为生活的一部分时,外形、脸庞等等那一切就都有它们自己的位置?如果没有捕捉到、没有懂得那种美,外在的表象就会变得无比重要。如果你感兴趣的话,我们一起来弄清楚美是什么。 你知道,当你看到蓝天辉映下的壮丽山脉,那生动、明亮、清晰、纯净的积雪,那种庄严驱散了你所有的思绪、担忧和问题。你可曾注意到这一点?你说:“多美啊!”在两秒钟甚或一分钟之内,你全然寂静。那壮丽在那一瞬间驱散我们自身的卑微渺小。于是那种无限占领了我们。就像一个孩子被一件复杂的玩具牢牢吸引了一个小时;他不说话,不发出一点噪音,全然沉浸其中。玩具吸引了他。同样,山脉吸引了我们,因而在一秒钟或一分钟之间,你完全安静,也就是说你没有自我。那么,如果没有被什么所吸引——既没有被玩具、山峰、脸庞所吸引,也没有被某个想法所占据——内心里完全没有“我”,那就是美的本质。
《爱与寂寞》,第88页


美与自我摒弃
美不是由人类拼凑出来的东西。当彻底摒弃了自我,完全消除了自我、“我”,以及它所有的痛苦和孤寂,所有的绝望、焦虑和恐惧,美才会出现。此时你才能作为一个人生活在这个世界上。
《1968年欧洲讲话》,第44页


美和对自然的观察
你们很多人都生活在环境拥挤、嘈杂、肮脏的城市里。也许你不经常见到自然。但世界上有美丽非凡的海洋,你却与它没有关系。你看着它,也许还在里面游泳,但是对有着巨大活力和能量的海洋,对冲向岸边的海浪之美的感受——海洋的非凡运动与你之间没有任何联系。如果你与那些没有关系,你又怎能与另一个有任何关系呢?如果你没有感知到海洋,海水、海浪的质地,涨涨落落的潮汐巨大的活力,你又怎么能觉察到或者对人们之间的关系敏感呢?请注意,理解这一点非常重要,因为美不仅仅存在于外形之中,而且美本质上是那种敏感的品质、观察自然的品质。
《自然与环境》,第84-85页
自然

与自然的关系
我们必须自己去发现自然和我们每个人之间的关系是什么。那是宗教的一部分。你也许并不同意,但请考虑一下,探究一下这个问题。你与自然、与鸟儿、与河水有任何关系吗?所有的河流都是神圣的,但却被越来越严重地污染着:你也许把它叫做恒河、泰晤士河、尼罗河、莱茵河、密西西比河或者伏尔加河。你与那一切——与树木、与飞鸟、与我们称为自然的所有生灵——有着怎样的关系?
《自然与环境》,第100-101页
自然

这是我们的地球
我不知道你们之中有没有人留意过清晨水面上的阳光。那光线是多么轻柔,黝黯的水流是如何舞动的,树丛上有晨星闪烁,那是天空中唯一的一颗星星。你可曾留意过这些?或者你是不是太过忙碌,被每天的例行公事牢牢占据,以致于你忘记了或者从来都不知道这个地球——这个我们都生活于其上的地球——那丰饶的美?无论我们自称共产主义者还是资本主义者,印度教徒还是佛教徒,穆斯林还是基督教徒,无论我们是盲、是瘸还是健康、快乐,这个地球都是我们的。这是我们的地球,不是别人的;它不光是富人的地球,它不是专属于当权的统治者和国家中的贵族,它是我们的地球,是你的也是我的。我们都是无足轻重的小人物,但我们也生活在这个地球上,我们都必须生活在一起。这个世界既属于穷人也属于富人,既属于目不识丁者也属于学识渊博者;这是我们的世界,我想,感受到这一点并热爱这个地球非常重要——不是在一个宁静的清晨偶尔有这样的感受,而是始终都爱着这个地球。
《文化这件事》,第23页
自然

如果你伤害自然,那么你就是在伤害自己
自然是我们生命的一部分。我们源于大地,源于种子,我们是所有那些的一部分,但我们正在快速地失去我们同样是动物的感觉。你能否对一棵树有一种感觉,看着它,欣赏它的美,倾听它所发出的声音;对那些小植物很敏感,那些小草,那些延墙而上的蔓藤,那些树叶上的光与影?你必须觉知到所有这些并与你周围的自然有一种交流的感受。你可能生活在城镇里,但那里一定会有树。隔壁的花园也许照顾得不是很好,杂草丛生,但看看那里的花,感受一下你就是所有这些的一部分,所有生命的一部分。如果你伤害自然,那么你就是在伤害自己。
《给学校的信第二卷》,第71页
自然

你在失去与自然的联系
我想知道,当你看着那些映衬在蓝天下开满白色蜡烛般花朵的栗子树时,有没有问过自己这些问题。你和它们之间有什么关系,你实际上有着什么关系(不是情绪激烈也不是多愁善感),你与这些事物之间有什么关系?如果你与自然中的这些事物失去了联系,你又怎么能与人类有任何关系呢?我们越是生活在城镇中,与自然的联系就越少。你星期天出去散步,看到树林并且说“多美啊”,然后就回到你例行公事的生活中,活在一个个抽屉里,我们称之为房子或者公寓。你正在失去与自然的联系。你去博物馆,花一整个上午看着那些画,从这个事实你就可以看到这一点。
《1968年欧洲讲话》,第82页
自然

对所有生灵的一份感情
有一点很奇怪,那就是我们和自然、和昆虫、和跳跃的青蛙,和在山间呼唤伙伴的夜枭几乎没有建立任何关系。我们似乎从不对地球上的生灵保有一份感情。如果我们能够和自然建立一种深刻而持久的联系,我们就不会为了口腹之欲猎杀动物,我们也不会为了自身的利益去伤害、去解剖一只猴子、一只青蛙和一只豚鼠。我们会找到疗伤和治愈身体的其他方法。但是治愈心灵需要完全不同的另一些东西。当你和自然在一起,和树上的那只橙子在一起,和穿破水泥的青草叶片在一起,和隐于层云下的山脉在一起时,这种疗愈就渐渐地自然发生了。
《克里希那穆提独白》,第10页
自然
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To find the happiness of a resting place
Our life is a series of demands for comfort, for security, for position, for fulfilment, for happiness, for recognition, and we also have rare moments of wanting to find out what is truth, what is God. So God or truth becomes synonymous with our satisfaction. We want to be gratified; therefore truth becomes the end of all search, of all struggle, and God becomes the ultimate resting place. We move from one pattern to another, from one cage to another, from one philosophy or society to another, hoping to find happiness, not only happiness in relationship with people, but also the happiness of a resting place where the mind will never be disturbed, where the mind will cease to be tortured by its own discontent. We may put it in different words, we may use different philosophical jargons, but that is what we all want—a place where the mind can rest, where the mind is not tortured by its own activities, where there is no sorrow.
The Collected Works vol VIII, p 328
Joy

Momentary sensations give the sense of being happy
Why are we seeking happiness? Why this incessant pursuit to be happy, to be joyous, to be something? Why is there this search, this immense effort made to find? If we can understand that and go into it fully, perhaps we shall know what happiness is without seeking it. Because, after all, happiness is a byproduct, of secondary importance. It is not an end in itself; it has no meaning if it is an end in itself. What does it mean to be happy? The man who takes a drink is happy. The man who drops a bomb over a great number of people feels elated and says he is happy or that God is with him. Momentary sensations, which disappear, give that sense of being happy. Surely, there is some other quality that is essential for happiness. For happiness is not an end, any more than virtue. Virtue is not an end in itself; it gives freedom, and in that freedom there is discovery. Therefore virtue is essential. Whereas, an unvirtuous person is slavish, is disorderly, is all over the place, lost, confused. But to treat virtue as an end in itself or happiness as an end in itself has very little meaning. So happiness is not an end.
The Collected Works vol V, pp 328-329
Joy

Desire and love
We are all so crazy about desire, we want to fulfil ourselves through desire. But we do not see what havoc it creates in the world—the desire for individual security, for individual attainment, success, power, prestige. We do not feel that we are totally responsible for everything we do. If one understands desire, the nature of it, then what place has it? Has it any place where there is love?
The Network of Thought, p 49
Love

Without love you cannot be moral
Really you have no love. You have pleasure, you have sensation, you have sexual attachments, such as the family, the wife, the husband, the attachment to a nation. But attachment is not love. And love is not something divine and profane: it has no division. Love means something to care for: to care for the tree, for your neighbour, for the child—to see that the child has the right education, not just put him in a school and disappear; the right education not just technological education—and to see that the children have the right teachers, right food, that they understand life, that they understand sex. Teaching children merely geography, mathematics, or a technical thing which will give them a job—that is not love. And without love you cannot be moral—you may be respectable; that is, you may conform to society; that you will not steal, that you will not chase your neighbour’s wife, that you will not do this and you will not do that. But that is not morality, that is not virtue, that is merely the conformity of respectability. Respectability is the most terrible, disgusting thing on earth, because it covers so many ugly things. Whereas when there is love, there is morality. Do what you will, it is moral, if there is love.
The Collected Works vol XIV, p 302
Love

Negating that which is not love
What is love? We are not discussing the theories of what love should be. We are observing what we call love: “I love my wife.” I don’t know what you love, I doubt if you love anything at all. You know what it means to love? Is love pleasure? Is love jealousy? Can a man who is ambitious love?—he may sleep with his wife, beget a few children. And a man struggling to become an important person in politics or in the business world, or in the religious world where he wants to become a saint, where he wants to become desireless—all that is part of ambition, aggression, desire. Can a man who is competitive love? And you are all competitive, aren’t you?—better job, better position, better house, more noble ideas, more perfect images of yourself; you know all that you go through. And is that love? Can you love when you are going through all this tyranny, when you can dominate your wife or your husband or your children? When you are seeking power, is there a possibility of love? So in negating what is not love, there is love. You understand, sirs? You have to negate everything which is not love. Which is: no ambition, no competition, no aggression, no violence either in speech or in act or in thought. When you negate that which is not love, then you know what love is.
Mind in Meditation, pp 10-11
Love

Without love your daily life has no meaning
In this torn desert world there is no love because pleasure and desire play the greatest roles, yet without love your daily life has no meaning. And you cannot have love if there is no beauty. Beauty is not something you see—not a beautiful tree, a beautiful picture, a beautiful building, or a beautiful woman. There is beauty only when your heart and mind know what love is. Without love and that sense of beauty there is no virtue, and you know very well that, do what you will, improve society, feed the poor, you will only be creating more mischief, for without love there is only ugliness and poverty in your heart and mind. But when there is love and beauty, whatever you do is right, whatever you do is in order. If you know how to love, then you can do what you like because it will solve all other problems.
Freedom from the Known, p 86
Love

Is forgiveness love?
Is forgiveness love? What is implied in forgiveness? You insult me and I resent it, remember it; then, either through compulsion or through repentance, I say, "I forgive you." First I retain and then I reject. Which means what? I am still the central figure; it is I who am forgiving somebody. As long as there is the attitude of forgiving it is I who am important, not the man who is supposed to have insulted me. So when I accumulate resentment and then deny that resentment, which you call forgiveness, it is not love. A man who loves obviously has no enmity and to all these things he is indifferent. Sympathy, forgiveness, the relationship of possessiveness, jealousy and fear—all these things are not love. They are all of the mind, are they not?
The First and Last Freedom, p 233
Love

Love is not sentiment
Obviously love is not sentiment. To be sentimental, to be emotional, is not love, because sentimentality and emotion are mere sensations. A religious person who weeps about Jesus or Krishna, about his guru and somebody else is merely sentimental, emotional. He is indulging in sensation, which is a process of thought, and thought is not love. Thought is the result of sensation, so the person who is sentimental, who is emotional, cannot possibly know love. Again, aren’t we emotional and sentimental? Sentimentality, emotionalism, is merely a form of self-expansion. 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. An emotional person can be stirred to hatred, to war, to butchery. A man who is sentimental, full of tears for his religion, surely, has no love.
The First and Last Freedom, pp 232-233
Love

When the things of the mind don’t fill your heart…
When the things of the mind don’t fill your heart, then there is love; and love alone can transform the present madness and insanity in the world—not systems, not theories, either of the left or the right. You really love only when you do not possess, when you are not envious, not greedy, when you are respectful, when you have mercy and compassion, when you have consideration for your wife, your children, your neighbour, your unfortunate servants. Love cannot be thought about, love cannot be cultivated, love cannot be practised. The practice of love, the practice of brotherhood, is still within the field of the mind, therefore it is not love. When all this has stopped, then love comes into being, then you will know what it is to love.
The First and Last Freedom, p 234
Love

Love and beauty
Love is something extraordinary, is it not? You cannot love if you are thinking about yourself—which does not mean that you must think about somebody else. Love is, it has no object. The mind that loves is really a religious mind because it is in the movement of reality, of truth, of God, and it is only such a mind that can know what beauty is. The mind that is not caught in any philosophy, that is not enclosed in any system or belief, that is not driven by its own ambition and is therefore sensitive, alert, watchful—such a mind has beauty.
This Matter of Culture, p 153
Beauty

This creative beauty inside
Beauty obviously includes beauty of form; but without inward beauty, the mere sensual appreciation of beauty and form leads to degradation, disintegration. There is inward beauty only when you feel real love for people and for all the things of the earth; and with that love there comes a tremendous sense of consideration, watchfulness, patience. You may have perfect technique, as a singer or a poet, you may know how to paint or put words together, but without this creative beauty inside, your talent will have very little significance.
Unfortunately, most of us are becoming mere technicians. We pass examinations, acquire this or that technique in order to earn a livelihood; but to acquire technique or develop capacity without paying attention to the inner state brings about ugliness and chaos in the world. If we awaken creative beauty inwardly, it expresses itself outwardly, and then there is order.
This Matter of Culture, p 72
Beauty

Sensitivity to beauty and ugliness
Any tendency or talent which makes for isolation, any form of self-identification, however stimulating, distorts the expression of sensitivity and brings about insensitivity. Sensitivity is dulled when gift becomes personal, when importance is given to the “me” and the “mine”—I paint, I write, I invent. It is only when we are aware of every movement of our own thought and feeling in our relationship with people, with things and with nature, that the mind is open, pliable, not tethered to self-protective demands and pursuits; and only then is there sensitivity to the ugly and the beautiful, unhindered by the self. Sensitivity to beauty and to ugliness does not come about through attachment; it comes with love, when there are no self-created conflicts. When we are inwardly poor, we indulge in very form of outward show, in wealth, power and possessions. When our hearts are empty, we collect things. If we can afford it, we surround ourselves with objects that we consider beautiful, and because we attach enormous importance to them, we are responsible for much misery and destruction. The acquisitive spirit is not the love of beauty; it arises from the desire for security, and to be secure is to be insensitive.
Education and the Significance of Life, pp 125]
Beauty

Is there another quality of beauty?
Is beauty in the colour, the shape, the bones of the face, the clarity in the eyes, and the skin and the hair, in the expression of a man or a woman? Or is there another quality of beauty which may transcend all this beauty; and when that is part of this life, then the form, the face, everything has its place? If that is not captured, if that is not understood, the outward expression becomes all important. We are going to find out what that beauty is, if you are interested. You know, when you see something like a marvellous mountain against the blue sky, the vivid, bright, clear, unpolluted snow, the majesty of it drives all your thoughts, your concerns, your problems away. Have you noticed that? You say, “How beautiful it is”, and for two seconds perhaps, or even for a minute, you are absolutely silent. The grandeur of it drives away for that second the pettiness of ourselves. So that immensity has taken us over. Like a child occupied with an intricate toy for an hour; he won’t talk, he won’t make any noise, he is completely absorbed in that. The toy has absorbed him. So the mountain absorbs you and therefore for the second, or the minute, you are absolutely quiet, which means there is no self. Now, without being absorbed by something—either a toy, a mountain, a face, or an idea—to be completely without the “me” in oneself is the essence of beauty.
On Love and Loneliness, p 88
Beauty

Beauty and self-abandonment
Beauty is not something put together by man. Beauty is when there is complete self-abandonment, a total relinquishing of the self, the “me”, with all its aches and loneliness, with all its despairs, anxieties, and fears. Then you will live in this world as a human being.
Talks in Europe 1968, p 44
Beauty

Beauty and observation of nature
Many of you live in cities with all the crowds, noise, and dirt in the environment. Probably you have not often come across nature. But there is this marvellous sea, and you have no relationship to it. You look at it, perhaps you swim there, but the feeling of this sea with its enormous vitality and energy, the beauty of a wave crashing upon the shore—there is no communication between that marvellous movement of the sea and yourself. And if you have no relationship with that, how can you have relationship with another. If you don’t perceive the sea, the quality of the water, the waves, the great vitality of the tide going out and coming in, how can you be aware, or be sensitive to human relationship? Please, it is very important to understand this, because beauty is not merely in the physical form, but beauty in essence is that quality of sensitivity, the quality of observation of nature.
On Nature and the Environment, pp 84-85
Nature

Relationship to nature
We must find out for ourselves what is the relationship between nature and each of us. That is part of religion. You may not agree, but consider it, go into it. Have you any relationship with nature, with the birds, with the water of that river? All rivers are holy, but getting more and more polluted: you may call it Ganges, or the Thames, the Nile, the Rhine, the Mississippi, or the Volga. What is your relationship with all that—with the trees, with the birds, with all the living things that we call nature?
On Nature and the Environment, pp 100-1
Nature

It is our earth
I don’t know if any of you have noticed, early in the morning, the sunlight on the waters. How extraordinarily soft is the light, and how the dark waters dance, with the morning stars over the trees, the only star in the sky. Do you ever notice any of that? Or are you so busy, so occupied with the daily routine, that you forget or have never known the rich beauty of this earth—this earth on which all of us have to live? Whether we call ourselves communists or capitalists, Hindus or Buddhists, Muslims or Christians, whether we are blind, lame, or well and happy, this earth is ours. It is our earth, not somebody else’s; it is not only the rich man’s earth, it does not belong exclusively to the powerful rulers, to the nobles of the land, but it is our earth, yours and mine. We are nobodies, yet we also live on this earth and we all have to live together. It is the world of the poor as well as of the rich, of the unlettered as well as of the learned; it is our world, and I think it is very important to feel this and to love the earth, not just occasionally on a peaceful morning, but all the time.
This Matter of Culture, p 23
Nature

If you hurt nature you are hurting yourself
Nature is part of our life. We grew out of the seed, the earth, and we are part of all that. But we are rapidly losing the sense that we are animals like the others. Can you have a feeling for that tree, look at it, see the beauty of it, listen to the sound it makes; be sensitive to the little plant, to the little weed, to that creeper that is growing up the wall, to the light on the leaves and the many shadows? One must be aware of all this and have the sense of communion with nature around you. You may live in a town but you do have trees here and there. A flower in the next garden may be ill-kept, crowded with weeds, but look at it, feel that you are part of all that, part of all living things. If you hurt nature you are hurting yourself.
Letters to the Schools vol II, p 71
Nature

You are losing your relationship with nature
I wonder if you ask these questions of yourself when you look at those chestnut trees with their blooms like white candles against the blue sky. What relationship exists between you and that, what relationship have you actually got (not emotionally nor sentimentally) what is your relationship with such things? And if you have lost the relationship with these things in nature, how can you be related to man? The more we live in towns, the less do we have any relation with nature. You go out for a walk on a Sunday and look at the trees and say “How lovely”, and go back to your life of routine, living in a series of drawers, which are called houses, flats. You are losing your relationship with nature. You can see this by the fact that you go to museums and you spend a whole morning looking at pictures.
Talks in Europe 1968, p 82
Nature

A feeling for all living things
It is odd that we have so little relationship with nature, with the insects and the leaping frog, and the owl that hoots among the hills calling for its mate. We never seem to have a feeling for all living things on the earth. If we could establish a deep, abiding relationship with nature, we would never kill an animal for our appetite, we would never harm, vivisect, a monkey, a dog, a guinea pig for our benefit. We would find other ways to heal our wounds, heal our bodies. But the healing of the mind is something totally different. That healing gradually takes place if you are with nature, with that orange on the tree, and the blade of grass that pushes through the cement, and the hills covered, hidden, by the clouds.
Krishnamurti to Himself, p 10
Nature

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