To sit under a tree
You see, you are not educated to be alone. Do you ever go out for a walk by yourself? It is very important to go out alone, to sit under a tree - not with a book, not with a companion, but by yourself - and observe the falling of a leaf, hear the lapping of the water, the fishermen’s song, watch the flight of a bird, and of your own thoughts as they chase each other across the space of your mind. If you are able to be alone and watch these things, then you will discover extraordinary riches which no government can tax, no human agency can corrupt, and which can never be destroyed.
This Matter of Culture, p 89
Why does the mind think about sex at all?
Why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex… What happens, why are your minds so occupied with it? Because that is the way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for the moment, you can forget yourself - and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the "me", to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another - all that is emphasizing and giving strength to the "me". That is, there is only this one act in which there is no emphasis on the "me", so it becomes a problem, does it not?
The First and Last Freedom, pp 228-229
To put everything in its proper place
The word 'art' means to put things in their proper place, not giving one or the other undue importance. If you give too much importance to technology, then other ways of existence are given too little; therefore there is disharmony. If you give sex the highest, all-consuming importance, make it the only thing that matters in life, as most people do - perhaps there are exceptions - then again you exaggerate and bring about disharmony. If you rate money as all important, again contradiction takes place - or if you say power, domination is all important, again contradiction occurs. To live harmoniously, therefore, means to put everything in its proper place. Will you do this - not give your body the tremendous importance the West gives it, how you look, how you dress - which doesn't mean you mustn't dress properly, decently. Will you do all this? If you don't, why do you talk about order? There is no point at all. But if one wants to live in order and therefore in harmony with a sense of great beauty, perhaps also peace, then you must have order.
On Conflict, p 87
Order and Disorder
Are you aware that your life is disorderly?
Are you aware of the daily routine, the monotony, the boredom of going to the office? Are you aware of the quarrels, of the brutalities, of the nagging and the violence, of everything which is the result of a culture that is total disorder, which is your life? You can't pick and choose out of that disorder what you think is order. Are you aware that your life is disorderly and if you haven't got the interest, the passion, the intensity, the flame to find order, then you will pick and choose what you think is order out of the disorder. Can you observe yourself with great honesty, without any sense of hypocrisy or double talk, know for yourself that your life is disorderly, and can you put all that aside to find out what order is. You know, putting aside disorder is not so very difficult; we dramatize it, make much of it. But when you see something very dangerous, a precipice, a wild animal, or a man with a gun, you avoid it instantly, don’t you? There is no arguing, no hesitation, no temporizing, there is immediate action. In the same way, when you see the danger of disorder, there is instant action which is the total denial of the whole culture which has brought about disorder, which is yourself.
The Awakening of Intelligence, pp 313-314
Order and Disorder
Disorder is essentially conflict
We are trying politically, legally and socially to bring order in the outer world in which we are living, and inwardly we are confused, uncertain, anxious and in conflict. Without inward order there will always be danger to human life.
What do we mean by order? The universe in the supreme sense has known no disorder. Nature, however terrifying to man, is always in order. It becomes disordered only when human beings interfere with it and it is only man who seems to be from the beginning of time in constant struggle and conflict. The universe has its own movement of time. Only when man has ordered his life will he realize the eternal order.
Why has man accepted and tolerated disorder? Why does whatever he touches decay, become corrupt and confused? Why has man turned from the order of nature, the clouds, the winds, the animals and the rivers? We must learn what is disorder and what is order. Disorder is essentially conflict, self-contradiction and division between becoming and being.
Letters to the Schools vol II, pp 11-12
Order and Disorder
There is disorder when we are pursuing ideals
What is the nature and structure of disorder? There is disorder, isn't there? Where there is contradiction - saying one thing and doing something totally different - there is bound to be disorder. I wonder if one is aware of this. Then, there is conflict, disorder, when we are pursuing ideals or our own projection of what we think we ought to be. That is, where there is division between actually what is happening in ourselves and neglecting that and pursuing an idea; that is one of the causes of disorder. Another cause in the psychological, so-called inward life, is to pursue authority, the authority of a book, the authority of a guru, the authority of so-called spiritual people.
Mind Without Measure, pp 52-53
Order and Disorder
Order and sleep
If you take stock of the day as you go to bed and lie down - don't you do this? - saying "I should have done this, I should not have done that", "It would have been better that way, I wish I hadn't said this" - when you take stock of the things that have happened during the day, then you are trying to bring about order before you go to sleep. And if you don’t make order before you go to sleep, the brain tries to do it when you are asleep. Because the brain functions perfectly only in order, not in disorder. If functions most efficiently when there is complete order, whether that order is neurotic or rational; because in neurosis, in imbalance, there is order, and the brain accepts that order.
So, if you take stock of everything that has been happening during the day before you go to sleep, then you are trying to bring about order, and therefore the brain does not have to bring order while you are asleep: you have done it during the day. You can bring about that order every minute during the day, that is if you are aware of everything that’s happening, outwardly and inwardly.
The Awakening of Intelligence, pp 62-63
Order and Disorder
Order cannot be cultivated
Order is virtue. And order isn't a thing to be cultivated; you can't say "I will be orderly", "I will do this and I won’t do that" - then you are merely disciplining yourself, becoming more and more rigid, mechanical. Such a mind is totally incapable of coming upon this beauty that has no name, no expression. Order, like virtue, cannot be cultivated - if you cultivate humility you are obviously not humble; you can cultivate vanity, but to cultivate humility is not possible any more than to cultivate love. So order which is virtue cannot be practised. All that one can do is to see this total disorder within and outside oneself - see it! You can see this total disorder instantly and that is the only thing that matters - to see it instantly.
Talks in Europe 1968, p 63
Order and Disorder
Beauty is complete order
Beauty is complete order. But most of us have not that sense of beauty in our lives. We may be great artists, great painters, expert in various things, but in our own daily life, with all the anxieties and miseries, we live, unfortunately, a very disordered life. It is a fact. You may a great scientist, you may be a great expert in a subject, but you have your own problems, struggles, pain, anxieties and the rest of it. We are asking, is it possible to live in complete order within, not impose discipline, control, but to inquire into the nature of this disorder, what are the causes, and to dispel, move away, wash away the cause. Then there is a living order in the universe.
Mind Without Measure, p 17
Order and Disorder
Order in life and cosmic order
If there is no order in your relationship with your wife, with your husband, with your children, with your neighbour - whether that neighbour is near or very far away - forget about meditation. Without order in your life, if you try to meditate you will fall into the trap of illusions. If you have been serious, and you have order - not temporary order, but absolute order - that order can look to the cosmic order, that order has relationship with the cosmic order. Cosmic order is the setting of the sun, the rising of the moon, the marvellous sky of the evening with all its beauty. Merely examining the cosmos, the universe through a telescope is not order. If there is order here, in our life, then that order has an extraordinary relationship with the universe.
This Light in Oneself, p 42
Order and Disorder
Freedom is order
Freedom is order - it is never disorder - and one must have freedom, completely, both outwardly and inwardly; without freedom there is no clarity; without freedom you can't love; without freedom you can't find truth; without freedom you cannot go beyond the limitation of the mind. You must have freedom, and you must demand it with all your being. When you so demand it, you will find out for yourself what order is - and order is not the following of a pattern, a design; it is not the outcome of habit.
Without freedom there is only disorder.
Meeting Life, pp 132-33
The margin of freedom is getting narrower
If you observe, you will see that the margin of freedom is getting very, very narrow; politically, religiously, technologically, our minds are getting shaped, and our everyday life is diminishing that quality of freedom. The more civilized we become, the less there is of freedom. I do not know if you have noticed how civilization is making us into technicians, and a mind that is built around a technique is not a free mind. A mind that is shaped by a church, by dogmas, by organized religion is not a free mind. A mind that is darkened by knowledge is not a free mind. If we observe ourselves, it soon becomes obvious that our minds are weighed down by knowledge - we know so much. Our minds are bound by the beliefs and dogmas that organized religions throughout the world have laid upon them. Our education is largely a process of acquiring more technique in order to earn a better livelihood, and everything about us is shaping our minds, every form of influence is directing, controlling us. So the margin of freedom is getting narrower and narrower.
The Collected Works vol XI, p 376
Nobody can put you psychologically into prison. You are already there.
Truth and Actuality, p 106
To function without being slaves
The conscious mind is that which is occupied with the everyday events of life; it is the mind that learns, that adjusts, that acquires a technique, whether scientific, medical, or bureaucratic. It is the conscious mind of the businessman that becomes a slave to the job which he has to do. Most of us are occupied from nine o'clock until five, almost every day of our existence, earning a livelihood; and when the mind spends so much of its life in acquiring and practising a technique, whether it be that of a mechanic, a surgeon, an engineer, a businessman, or what you will, naturally it becomes a slave to that technique. I think this is fairly obvious. As the housewife is a slave to the house, to her husband, to cooking for her children, so is the man a slave to his job; and both are slaves to tradition, to custom, to knowledge, conclusions, beliefs, to the conditioned ways of their own thinking. And we accept this slavery as inevitable. We never inquire to find out whether we can function without being slaves. Having accepted the inevitability of earning a livelihood, we have also accepted as inevitable the mind's slavishness, its fears, and thus we tread the mill of everyday existence.
We have to live in this world - that is the only inevitable thing in life. And the question is, surely, whether we cannot live in this world with freedom.
The Collected Works vol XI, pp 253-254
Nothing is an impediment to freedom
Questioner: The great part of our daily life is lived at the solely factual level, particularly so with children learning facts at school. Is this daily and necessary factual activity an impediment to psychological freedom?
Krishnamurti: Sir, nothing is an impediment to psychological freedom, nothing! An impediment comes into being only when there is a resistance. When there is no resistance of any kind then there is no psychological problem. If you treat the daily living, earning a livelihood, educating the children, the boredom of it all, the routine, the daily business of washing dishes, with resistance, as a hindrance, then it becomes a problem. But when you are aware of this whole process of living - with its routine, with its habits, with its boredom, with its anxieties, griefs, fears, dominations, possessions - when you are aware of it without any choice (You can't do anything about that rain, or the line of those hills, and if you can look at your own activity in the same way, quietly, without any choice, without any resistance), then there is no psychological problem. There is only freedom out of that.
Talks & Dialogues Saanen 1968, pp 64-65
Freedom does not imply choice
Freedom does not imply choice. One thinks one is free if you can choose. I do not know if you have ever gone into the question of choice. You have a vast array in front of you - the various teachers, yogis, philosophers, scientists, psychologists, analysts - bombarding your mind, constantly, day in and day out. And from this array you are going to choose whom you think you should follow, whom you think you should listen to
And your choice is based upon your confusion, naturally, whether to follow, to listen to that teacher, to that guru, to that philosopher, so you begin to depend on yourself, thinking you are free to choose. The background of choice is invariably confusion. Aren't you confused when you choose? Aren't you uncertain when you pick one amongst all these? So your choice is essentially the outcome of confusion.
Reflections on the Self, pp 182-83
The freedom to inquire
Freedom implies, does it not, that you must not follow anyone? You must be free to inquire, not accept, not look to a guide, to a system, to a saviour, to a guru. Freedom implies that you must have the capacity to inquire, not into what others say, but to inquire within yourself, to investigate, to examine the whole structure of a human mind - that is, our mind, your mind.
And any form of conformity, imitation according to a pattern, a mould, does not allow free inquiry. And what we are going to talk about demands that you be free to listen - not only to the word but to the meaning of the word, and not be a slave to the word, not accept whatever the speaker says, or deny what he says, but listen to find out.
Reflections on the Self, p 182
Is freedom to be achieved through time?
Is freedom to be achieved through time, through a gradual process? I am not free because I am anxious, I am fearful, I am this, I am that, I am afraid of death, I am afraid of my neighbour, I am afraid of losing my job, I am afraid of my husband turning against me - of all the things that one has built up through life. I am not free. I can be free by getting rid of them one by one, throwing them out, but that again is not freedom. Is freedom to be achieved through time? Obviously not - for the moment you introduce time there is a process, you are enslaving yourself more and more. If I am to be free from violence gradually, through the practice of non-violence, then in the gradual practice I am sowing the seeds of violence all the time. So we are asking a very fundamental question when we ask whether freedom is to be achieved, or rather, whether it comes into being, through time?
The next question is - can one be conscious of that freedom? If one says, "I am free", then one is not free. So freedom, the freedom of which we are talking, is not something resulting from a conscious effort to achieve it. Therefore it lies beyond all, beyond the field of consciousness, and it is not a matter of time.
Talks & Dialogues Saanen 1967, p 61
Freedom through complete attention
The perception, the total observation of jealousy and the freedom from it, is not a matter of time, but of giving complete attention, critical awareness, observing choicelessly, instantly, all things as they arise. Then there is freedom - not in the future but now - from that which we call jealousy.
This applies equally to violence, anger or any other habit, whether you smoke, drink or have sexual habits. If we observe them attentively, completely with our heart and mind, we are intelligently aware of their whole content; then there is freedom. Once this awareness is functioning, then whatever arises - anger, jealousy, violence, brutality, shades of double meaning, enmity, all these things can be observed instantly, completely. In that there is freedom, and the thing that was there ceases to be. So the past is not to be wiped away through time. Time is not the way to freedom.
The Flight of the Eagle, p 84
The urge to be free is born out of pain
Freedom from something is not freedom. You are trying to be free from anger; I do not say you must not be free from anger, but I say that is not freedom. I may be rid of greed, pettiness, envy, or a dozen other things and yet not be free. Freedom is a quality of the mind. That quality does not come about through very careful, respectable searchings and inquiries, through very careful analysis or putting ideas together. That is why it is important to see the truth that the freedom we are constantly demanding is always from something, such as freedom from sorrow. Not that there is no freedom from sorrow, but the demand to be free from it is merely a reaction and therefore does not free you from sorrow. Am I making myself clear? I am in sorrow for various reasons, and I say I must be free. The urge to be free of sorrow is born out of pain.
I suffer, because of my husband, or my son, or something else; I do not like that state I am in and I want to get away from it. That desire for freedom is a reaction, it is not freedom.从某事中解脱并非自由。你正努力摆脱愤怒；我并不是说你不能摆脱愤怒，而是说那不是自由。我也许除掉了贪婪、琐碎、嫉妒或者一大堆别的东西，可仍然不自由。自由是心灵的一种品质。那种品质并非来自于非常小心、可观的研究和探索，也并非来自于非常细致的分析或者将观点整合在一起。这就是为什么看到这个真相很重要的原因，即：我们通常想要的自由总是要摆脱什么，比如摆脱悲伤。并不是说没有摆脱了悲伤的自由，而是说想要摆脱它的愿望只不过是一种反应，因而无法让你从悲伤中解脱。我说清楚了吗？我因为很多原因而悲伤，我说我必须摆脱它。想要摆脱悲伤的愿望来自于痛苦。 我痛苦，因为我的丈夫、儿子或者别的什么；因为我不喜欢我所处的状态，我想从中脱离。这种对自由的渴望是一种反应，那并不是自由。
The Collected Works vol XI, p 46
The sense of sorrow
If you walk down the road, you will see the splendour of nature, the extraordinary beauty of the green fields and the open skies, and you will hear the laughter of children. But in spite of all that, there is a sense of sorrow. There is the anguish of a woman bearing a child; there is sorrow in death; there is sorrow when you are looking forward to something, and it does not happen; there is sorrow when a nation runs down, goes to seed; and there is the sorrow of corruption, not only in the collective but also in the individual. There is sorrow in your own house, if you look deeply - the sorrow of not being able to fulfil, the sorrow of your own pettiness or incapacity, and various unconscious sorrows.
The Collected Works vol XI, p 284
What do we mean by sorrow?
What do we mean by sorrow? You see a child with a healthy body and a lovely face, with bright, intelligent eyes and a happy smile. As he grows older, he is put through the machine of so-called education. He is made to conform to a particular pattern of society, and that joy, that spontaneous delight in life, is destroyed. It is sad to see such things happen, is it not? It is sad to lose someone whom you love. It is sad to realize that one has responded to all the challenges of life in a petty, mediocre way. And is it not sad when love ends in a small backwater of this vast river of life? It is also sad when ambition drives you, and you achieve - only to find frustration. It is sad to realize how small the mind is - not someone else's mind but one's own. Though it may acquire a great deal of knowledge, though it may be very clever, cunning, erudite, the mind is still a very shallow, empty thing; and the realization of this fact does bring a sense of sadness, sorrow.
But there is a much more profound sadness than any of these - the sadness that comes with the realization of loneliness, isolation. Though you are among friends, in a crowd, at a party, or talking to your wife or husband, you suddenly become aware of a vast loneliness; there is a sense of complete isolation, which brings sorrow. And there is also the sorrow of ill health.
The Collected Works vol XI, p 285
Attachment is one of the causes of sorrow
One of the causes of suffering is attachment. Being attached and finding it is painful, we try to cultivate detachment, which is another horror. Why is the mind attached? An attachment is a form of occupation for the mind. If I am attached to you, I am thinking about you, I am worrying about you. I am concerned about you in my self-centred way because I don't want to lose you, I don't want you to be free, I don't want you to do something which disturbs my attachment. In that attachment I feel somewhat secure. So in attachment there is fear, jealousy, anxiety, suffering. Now, just look at it. Don’t say, "What am I to do?" You can’t do anything. If you try to do something about your attachment, then you are trying to create another form of attachment. Right? So just observe it. When you are attached to a person or an idea, you dominate that person, you want to control that person, you deny freedom to that person. When you are attached, you are denying freedom altogether. If I am attached to a communist ideal, then I bring destruction to others.
If the mind sees that loneliness, attachment, is one of the causes of sorrow, is it possible for the mind to be free of attachment?
Talks in Saanen 1974, pp 49-50
Self-pity is the root of sorrow
Sorrow is rooted in self-pity, and to understand sorrow there must first be a ruthless operation on all self-pity. I do not know if you have observed how sorry for yourself you become, for example, when you say, "I am lonely." The moment there is self-pity you have provided the soil in which sorrow takes root. However much you may justify your self-pity, rationalize it, polish it, cover it up with ideas, it is still there, festering deep within you. So a man who would understand sorrow must begin by being free of this brutal, self-centred, egotistic triviality which is self-pity. You may feel self-pity because you have a disease, or because you have lost someone by death, or because you have not fulfilled yourself and are therefore frustrated, dull; but whatever its cause, self-pity is the root of sorrow. And when once you are free of self-pity, you can look at sorrow without either worshipping it, or escaping from it, or giving it a sublime, spiritual significance, such as saying that you must suffer to find God - which is utter nonsense.
The Collected Works vol XIV, p 211
The immense collective sorrow
To end sorrow is to face the fact of one's loneliness, one's attachment, one's petty little demand for fame, one’s hunger to be loved; it is to be free of self-concern and the puerility of self-pity. And when one has gone beyond all that and has perhaps ended one’s personal sorrow, there is still the immense collective sorrow, the sorrow of the world. One may end one’s sorrow by facing in oneself the fact and the cause of sorrow - and that must take place for a mind that would be completely free. But when one has finished with all that, there is still the sorrow of extraordinary ignorance that exists in the world - not the lack of information, of book knowledge, but man’s ignorance of himself. The lack of understanding of oneself is the essence of ignorance, which brings about this immensity of sorrow that exists throughout the world. And what actually is sorrow?
You see, there are no words to explain sorrow, any more that there are words to explain what love is.
The Collected Works vol XIII, p 253
The mind uses suffering…to enrich itself
A mind that is suffering obviously becomes insensitive because suffering is its occupation; the mind uses suffering as a means for its own protection. My son dies, or my husband dies, and I am left alone; I have no companion, and I feel my life has been blotted out. So I keep on suffering, and my mind is not concerned with freedom from suffering, but I make suffering into another means of my existence. The mind uses suffering, as it uses joy, to enrich itself because the mind thinks that without being occupied it is poor, it is empty, dull. This very occupation of the mind creates its own destruction. Sorrow is not a thing to be occupied with, any more than joy. The mind must understand why there is sorrow, and not keep on being occupied with sorrow. The mind wants security, whether it is in suffering or in joy. So sorrow becomes the way of security. This is not a harsh thing I am saying; for, if you think about it, if you look into it, you will see how the mind plays a trick on itself. It is only the unoccupied mind that is intelligent, that is sensitive.
The Collected Works vol VIII, pp 104-105
Suffering is not the way to God
Suffering perverts and distorts the mind. Suffering is not the way of truth, to reality, to God, or whatever name you like to give it. We have tried to ennoble suffering, saying it is inevitable, it is necessary, it brings understanding, and all the rest of it. But the truth is that the more intensely you suffer, the more eager you are to escape, to create an illusion, to find a way out. So it seems to me that a sane, healthy mind must understand suffering, and be utterly free from it. And is it possible?
The Collected Works vol XII, p 176
Observing bodily pain
All of us know physical pain - a little or a great deal - and we can deal with it medically and in other ways. You can observe pain with a mind that is not attached, with a mind that can observe bodily pain as though from the outside. One can observe one's toothache and not be emotionally, psychologically involved in it. When you are involved emotionally and psychologically with that pain in the tooth, then the pain becomes more; you get terribly anxious, fearful. I do not know if you noticed this fact.
The key is to be aware of the physical, physiological, biological pain, and in that awareness not get involved with it psychologically. Being aware of the physical pain - and the psychological involvement with it which intensifies the pain and brings about anxiety, fear - and keeping the psychological factor entirely out requires a great deal of awareness, a certain quality of aloofness, a certain quality of unattached observation. Then that pain doesn't distort the activities of the mind; then that physical pain doesn't bring about neurotic activity of the mind.
On Love and Loneliness, p 132
To be intimate with sorrow
Sorrow is not to be ended by the action of will. Do please understand this. You cannot "get rid" of it. Sorrow is something that has to be embraced, lived with, understood; one has to become intimate with sorrow. But you are not intimate with sorrow, are you? You may say, "I know sorrow", but do you? Have you lived with it? Or, having felt sorrow, have you run away from it? Actually, you do not know sorrow. The running away is what you know. You know only the escape from sorrow.
Just as love is not a thing to be cultivated, to be acquired through discipline, so sorrow is not to be ended through any form of escape, through ceremonies or symbols, through the social work of the "do-gooders", through nationalism, or through any of the ugly things that man has invented. Sorrow has to be understood, and understanding is not of time.
The Collected Works vol XI, p 287
Hold it as a precious jewel
Can one remain with that pain? Can I look at that pain, hold it, hold it as a precious jewel - not escape, not suppress, not rationalize it, not seek the cause of it, but hold it as a vessel holds water? Hold this thing called sorrow, the pain, that is, I have lost my son and I am lonely, not to escape from that loneliness, not to suppress it, not to intellectually rationalize it, but to look at that loneliness, understand the depth of it, the nature of it.
Mind Without Measure, p 57
Not escaping from sorrow
When there is sorrow it is a great shock to the nervous system, like a blow to the whole physiological as well as psychological being. We generally try to escape from it by taking drugs or drinks or through every form of religion. Or we become cynical or accept things as inevitable.
Can we go into this question very deeply, seriously? Is it possible not to escape from sorrow at all? Perhaps my son dies, and there is immense sorrow, shock, and I discover that I am really a very lonely human being. I cannot face it, I cannot tolerate it. So I escape from it. And there are many escapes - mundane, religious, or philosophical. This escape is a waste of energy. Not to escape in any form from the ache, the pain of loneliness, the grief, the shock, but to remain completely with the event, with this thing called suffering - is that possible? Can we hold any problem - hold it and not try to solve it - try to look at it as we would hold a precious, exquisite jewel? The very beauty of the jewel is so attractive, so pleasurable that we keep looking at it. In the same way if we could hold our sorrow completely, without a movement of thought or escape, then that very action of not moving away from the fact brings about a total release from that which has caused pain.
That Benediction is Where You Are, pp 60-61