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Posted by on in Krishnamurti (RSS feed)

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    
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Posted by on in Krishnamurti (RSS feed)

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    
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Posted by on in Krishnamurti (RSS feed)

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    
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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    
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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    
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Posted by on in Krishnamurti (RSS feed)

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    
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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    
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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    
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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    
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One has lived a so-called individualistic life, concerned about oneself and one’s problems. Those problems never end, they increase. One has lived that kind of life. One has been brought up, educated, conditioned to that kind of life. You come along as a friend; you say to me: “Look, your consciousness is not yours; you suffer as other people suffer.” I listen to it and I do not reject what you say, for it makes sense, it is sane and I see that in what you have told me there can perhaps be peace in the world. And I say to myself: “Now, can I be free from fear?” I see that I am responsible, totally, for the whole consciousness. I see that when I am investigating fear I am helping the total human consciousness to lessen fear.
The Network of Thought, pp 70-71    
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Posted by on in Krishnamurti (RSS feed)

The speaker is saying that fear can be totally ended. Don’t say, “It is for the illumined one” and all that nonsense. You can end it if you put your brain, your heart into it—completely, not partially. And then you will see for yourself what immense beauty there is in it; a sense of utter freedom—not freedom of a country or of some government, but the sense of the enormity of freedom, the greatness of freedom. Will you do it—today, now? From today, seeing the cause of fear, end it. As long as there is fear—biologically, physically, psychologically—it destroys us. So, if one may ask, after listening to this fact, not theory, what are you going to do? Time is the factor of fear and thought; so if you don’t change now, you won’t ever change. It is constant postponement.
The Last Talks, pp 42-43    
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Posted by on in Krishnamurti (RSS feed)

When thought realizes that it cannot possibly do anything about fear because it creates fear, then there is silence; then there is complete negation of any movement which breeds fear.
The Flight of the Eagle, p 71    
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Thought and time are the two factors of fear. You cannot do anything about it. Don’t ask, “How am I to stop thinking?” It is too silly a question. Because you have got to think—to go from here to your house, to drive a car, to speak a language. But time may not be necessary at all psychologically, inwardly. So we are saying fear exists because of the two major factors of time and thought, in which is involved reward and punishment. Now, I have heard this statement made by you. And I have listened to it so immensely because it is a tremendous problem which man has not solved at all and which, therefore, is creating havoc in the world. I have listened to you, listened to the statement. And you have also told me: Don’t do anything about it; just put the question and live with it, as a woman bears the seed in her womb. So you have put the question. Let that question flower. In the flowering of that question, there is also the withering away of that question. It is not the flowering and then the ending—the very flowering is the ending.
That Benediction is Where You Are, pp 39-40    
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We can observe this fact together, that thought and time are the root of fear. Time and thought are the same, they are not two separate movements. See this fact, this actuality, that time and thought, time-thought, are the root of fear. Just observe it in yourself. Don’t move away from the reality, from the truth that fear is caused by time and thought. Hold it, remain with it, don’t run away from it. It is so. Then it is like holding a precious jewel in your hand. You see all the beauty of that jewel. Then you will see for yourself that fear psychologically completely ends.
Washington D.C. Talks, pp 29-30    
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Time and thought make fear—time as yesterday, today and tomorrow; there is the fear that tomorrow something will happen—the loss of a job, death, that my wife or my husband will run away, that the disease and pain that I have had many days ago will come back again. This is where time comes in. Time, involving what my neighbour may say about me tomorrow, or time which up to now has covered up something which I did many years ago. I am afraid of some deep secret desires which might not be fulfilled. So time is involved in fear, fear of death which comes at the end of life, which may be waiting around the corner and I am afraid. So time involves fear and thought. There is no time if there is no thought. Thinking about that which happened yesterday, being afraid that it may happen again tomorrow—this is what brings about time as well as fear.
The Flight of the Eagle, pp 69-70    
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Posted by on in Krishnamurti (RSS feed)

At the actual moment, as I am sitting here, I am not afraid; I am not afraid in the present, nothing is happening to me, nobody is threatening me or taking anything away from me. But beyond the actual moment there is a deeper layer in the mind that is consciously or unconsciously thinking of what might happen in the future or worrying that something from the past may overtake me. So I am afraid of the past and the future. I have divided time into the past and the future. Thought steps in, says, “Be careful it does not happen again”, or “Be prepared for the future. The future may be dangerous for you. You have got something now but you may lose it. You may die tomorrow, your wife may run away, you may lose your job. You may never become famous. You may be lonely. You want to be quite sure of tomorrow.”
Freedom from the Known, p 42    
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Posted by on in Krishnamurti (RSS feed)

We have so many different fears, and we try to solve these fears in fragments. We don’t seem to be able to go beyond that. If we think we have understood one particular fear, and have resolved it, another fear comes up. When we are aware that we are afraid, we try to run away from it, try to find an answer, try to find out what to do, or try to suppress it. We have, as human beings, cunningly developed a network of escapes: God, amusement, drink, sex, anything. All escapes are the same, whether it is in the name of God or drink!
The Collected Works, vol XVI, p 174    
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Posted by on in Krishnamurti (RSS feed)

Fear is the urge that seeks a Master, a guru; fear is this coating of respectability, which everyone loves so dearly—to be respectable. Sir, I am not talking of anything which is not a fact. So you can see it in your everyday life. This extraordinary, pervasive nature of fear—how do you deal with it? Do you merely develop the quality of courage in order to meet the demand of fear? You understand, sir? Do you determine to be courageous to face events in life, or merely rationalize fear away, or find explanations that will give satisfaction to the mind that is caught in fear? How do you deal with it? Turn on the radio, read a book, go to a temple, cling to some form of dogma, belief?
The Collected Works vol XII, p 58    
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When one is afraid, not only of physical things, but also of psychological factors, what takes place in that fear? I am afraid, not only of physically falling ill, of dying, of darkness—you know the innumerable fears one has, both biological as well as psychological. What does fear do to the mind, the mind that has created these fears? Do you understand my question? Don’t answer me immediately, look at yourselves. What is the effect of fear on the mind, on one’s whole life? Or are we so used to fear, have we so accustomed ourselves to fear, which has become a habit, that we are unaware of its effect?
The Impossible Question, p 99    
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When you are free of fear there is the strong feeling of being good, of thinking very clearly, of looking at stars, of looking at clouds, of looking at faces with a smile. And when there is no fear, you can go much further. Then you can find out for yourself that for which man has searched generation after generation. In caves in the south of France and in northern Africa there are 25,000-year-old paintings of animals fighting men, of deer, of cattle. They are extraordinary paintings. They show man’s endless search, his battle with life and his search for the extraordinary thing called God. But he never finds that extraordinary thing. You can only come upon it darkly, unknowingly, when there is no fear of any kind.
Krishnamurti on Education, p 38    
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