Krishnamurti Quotes of the Day
Do not let us be concerned about the certainty of an unconditioned mind, but rather be aware of the limitations of thought-emotion.
To inquire into the unconditioned state when one's mind is limited is so utterly futile.
Surely that is another form of conditioning. How do you know that there is the real?
The will to survive, the will to be satisfied, the will to continue - this is the very root cause of fear.
Are you conscious with your whole being that you are protecting yourself in some form or other through belief, acquisitions, virtue, ambition?
It is futile to ask how to get rid of the "I", the "me", with its many layers of wants, fears, without fully comprehending the process of resistance.
Mere experience cannot dissolve ignorance; it can only reform it.
The intellectual explanations of how to do away with suffering make one indifferent to it.
As a man takes refuge in the rationalized conclusion [that all things must decay], and thereby softens his suffering, so by taking refuge in a belief, in a supposed fact, you also deaden the action of sorrow.
As long as there is a conscious or unconscious craving to escape from sorrow, illusion in many forms must exist.
When the mind through analysis discovers the cause of suffering, that very discovery itself may become a refuge.
It is one of the illusions of the mind that creates the hope of something beyond its own darkness.
Both the religious and the materialistic mind are conditioned by their own prejudices which prevent the integral comprehension of truth and the communion with it.
Resistance against sorrow is also a barrier to happiness.
If the mind destroys one conditioned state, only to enter into another, life becomes utterly vain and hopeless.
By merely asserting that all existence is conditioned, we shall never find out if there is a state that may not be conditioned.
Instead of belonging to either of the opposite systems of thought - faith and science - we must go above and beyond them, and then only shall we discern that which is true.
As long as self-protective memories exist and give continuity to the "I" process, there cannot be the plenitude of life.
When we are integrally aware of the process of ignorance, voluntarily, spontaneously, there is the beginning of that intelligence which meets all conditioning influences.
Action, which may once have followed full awareness, often becomes habitual, without thought, without any depth of feeling.
How can there be true relationship between two individualized patterns, though there may be mechanical response from each?
Is [this] state of patterns, of ideals, of conformity, conducive to fulfilment, to creative and intelligent life and action?
All true relationship requires constant alertness and adjustment not according to pattern.
Once you develop the will that merely overcomes all habit, conditioning, that very will itself becomes thoughtless and repetitive.
Where there is intense interest there is full awareness.
If one really perceives the whole significance of hate, affection spontaneously comes into being;
Does each one feel the appallingness of hate and perceive its consequences?
Don't you see that you are merely intoning certain phrases that you have learnt?
The problem of starvation is not solved by merely discovering its causes - the bad economic system, over-production, maldistribution, and so on.
Hate is not dissolved through experience nor through any accumulation of virtue.
We cannot wipe out the past, for in its essence the mind is of the past.