Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Auckland, New Zealand | First Talk in Vasanta School Gardens, 1934

As long as the mind is a slave to time, there must be the fear of death, the fear and the hope of a future life, and a constant inquiry into that question. That is, where there is fear there is already a slow decay, a slow death though you may be living. The very inquiry into the future shows that you are already dying. To live completely, to live in that plenitude of the present, in the eternal now, mind must be free of time. Is that not so? Time, I am not using the word as we generally use it, for convenience, to catch a boat or tram, and the next appointment, and so on - I am using the word time as memory. If each morning you were born anew, afresh, not with all the memories of yesterday, with all the burdens, with all the encrustations of the past, then each day would be new, fresh, simple; and to be able to live in that, is to be free of time. That is, the mind has become a storehouse of memory, afflicted by the past, burdened by the innumerable experiences which we have had.

Tags: memory, time

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Is there any thought which is not conditioned?
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Action according to memory, is total inaction, and therefore there is no revolution at all.
For love to be, memory, with all its complex processes, has to come to an end.
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Your mind has learned to be careful, to be cunning, to act as a signal, to give a warning; therefore, you cannot meet any incident fully.
How is one to live completely in the present, so that the mind is not perverted with past memories and future longing - which are also memory?
An experience really understood frees the mind from all search for experience.
The moment there is hope, longing, fear, prejudice, temperament, it conditions the mind, and that conditioning creates memory, which obscures the clarity of mind which is intelligence.
What is living fully in the present?
What is it that creates the changing of values?
Memory, is caught up in the struggle of changing values, and this battle is called progress, the evolutionary path of choice leading to truth.
As long as the mind, clouded by memory, imparts values, action must create further walls of prison;
You cannot lose memory, but by living completely in the present, in the fullness of the moment, you become conscious of all the subconscious entanglements of memory, the dormant hopes and longings which surge forward and prevent you from functioning intelligently in the present.
Let us consider what this "I", this actor, this observer, this centre of conflict is.
The beginning and the end, the "you" and the goal, are the results of this self-protective mind.
Anything that we perceive directly, understand completely, leaves no scar on the mind.
Question: You say that memory is a barrier. Why?
If your mind is aware of its own creations, then you will discern how you have established for yourself guides, values, which are but memories, as a protection against the incessant movement of life.
Memory acts as a resistance against the movement of life.
The mind has become merely a record of the various lessons of experience.
Where there is want, there must also be accumulative memories, self-protective calculations, which give to consciousness, continuity and identification.
Memory is ever conditioning the mind and creating for it an environment of values in which it becomes a prisoner.
I have tried to explain that conduct born of compulsion, whether it be the compulsion of reward or of punishment, of fear or of love, is not right conduct.
The accumulation of self-protective memories is the process of experience, and relationship is the contact between two individualized and self-protective memories, whose morality is the agreement to guard what they possess.
Experience may further condition thought or it may release it from limitations.
What is the good of your listening to me if the obvious thing is escaping your consideration?
All habit must prevent clarity of perception and must conceal one's own integrity.
Memory must become as a shell without a living organism in it.
The accumulation of memory is called knowledge; with this burden, with the scars of experience, thought is ever interpreting the present and so giving continuity to its own scars and conditioning.
A mind-heart that is burdened with the memory of yesterday cannot live in the eternal present.
Should we not, as the questioner points out, be aware of the two kinds of memories: the indispensable, relating to facts and figures, and the psychological memory?
he eternal is ever the unknown for a mind that accumulates; what is accumulated is memory, and memory is ever the past, the time-binder.
Questioner: Why is memory an impediment?
Surely what I am saying is meant for all: for those who have renounced the world and for those who live in the world, for he who has renounced is still in the world because he is in the world of his own making, just as the worldly person is in the world of his own desires.
Memory is the residue left in the mind of insufficient experience;
We experience through the screen of the past and therefore there is no experience at all but only a modification of experience.
Accumulated memory is static. It has no life unless we inject new life into it, that is, by our recalling the memory, we revive it.
In seeing the false as false, truth is perceived.
Where there is authority, you do not listen in the same manner as to someone who is talking with you in a friendly manner, and there is little communication.
The 'I' is non-existent without memory, its tendencies, gifts and so on, i.e. non-existent without continuity, the racial, the traditional, the past in conjunction with the now, the past flowing through the present to the future which is hope.
The problem is that I am only aware of factual memories and I am not aware of psychological memories.
You bring a framework of references to a living feeling and thereby absorb the living feeling into time, which only strengthens memory, which is the I.
What is thinking, what is the process of thinking?
Our thinking, which is the response to a challenge which is ever new, is always conditioned and therefore produces further conflict, further suffering and further pain.
When you attempt to avoid disturbance you don't want memory; but when you want to improve in the field of your choice you really want memory; thus there is contradiction.
An incomplete experience leaves a scar or a residue whereas a completed experience does not leave any residue.
To understand a challenge, which is always new, I must also meet it anew, there must be no residue of yesterday; so, I must say adieu to yesterday.
To understand the truth of a problem, of a relationship, you must come to it afresh - not with an 'open mind', for that has no meaning.
When you talk of the higher self, when you talk about Brahman, it is still within the field of memory; and memory is incomplete understanding.
Memory is time, and time is not the door to reality;
I must give continuity to an experience, otherwise consciousness ceases.
Examine your own memory and you will see that it has no vitality in itself; but when memory meets the new and translates the new according to its own conditioning, then it is revivified.
You can live completely, wholly, only when there is no terming, when there is no naming, and therefore no recording, which is memory.
To bring about a state of constant experiencing, which is really extraordinarily revolutionary, we must be aware of this process of action which is always seeking an end, a result, and therefore giving birth to the actor.
Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality
The moment you divide up life and think of its goal as something to be attained eventually in some distant future, the sweet purpose of this realisation is lost -
If you and the speaker are the result of forty thousand years or more, and we have come to this peculiar state that we are in, will we, give me another forty thousand years, change?
Breaking through is not a matter of time.
Except for the human beings, it was a new day; nothing was like yesterday.
A mind that is capable of measuring is capable also of illusion
It would be foolish - would it not? - to deny evolution.
Why have we created psychological time?
Personally, to the speaker, there is no psychological evolution;
What is the relationship of attention to inattention, and to awareness?
Meditation is seeing the constant touching the ever-changing movement of life.
Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.
Can thought be aware of its own movement? Can thought see itself, see what it is doing, both in the outer and the inner?
You cannot brush the past aside. It is there.
Will you please explain what you mean by awareness?
The religious mind does not depend on time for its development.
As long as you think time and thought are necessary, in the psychological world, in the world of the self, in the world of psyche, in the world of inside the skin, then you will be perpetually in fear.
Conflict at any level, at any depth, indicates immaturity.
There is no essential difference between the old and the young, for both are slaves to their own desires and gratifications.
Any change within the field of time is the same movement modified and continued.
It is we human beings who are always concerned about death - because we are not living.
Creative emptiness is not possible so long as there is the thinker who is waiting, watching, observing in order to gather experience, in order to strengthen himself.
The thinker is a fictitious entity, an unreal state. There is only thought; and the bundle of thoughts creates the 'I', the thinker.
To control thought-feeling for a greater reward, for a greater result, is to make it petty, ignorant and sorrowful.
Patience is not time. Impatience is time. Patience has no time.
I feel that a radical change can come only when there is no effort, when the mind is not trying to become something, not trying to be virtuous - which does not mean that the mind must be nonvirtuous.
Space and time are real for the man who is yet imperfect and space is divided for him into dimensions, time into past, present and future.
You see, death is destruction, it is final; you can't argue with it, you can't say, 'Nay, wait a few days more.'
If action is conditioned by an idea, by a formula, by a concept, action then is not important, but the idea is important, and therefore, there is a conflict between action and idea.
Time is merely the outcome of our not meeting the fact without knowledge.
A fundamental question cannot be answered by somebody else.
A constant battle is going on within us, wearing us out in the process.
Is there time to overcome death; or is death always in harmony with life, with love, with pain; or is death something to be put far away, one day we have to face it but not now?
Time is a movement invented by thought.
Life is not what we would like it to be; life is not permanent at all.
What I have to say concerns the hindrances which prevent in you the instantaneous recognition of truth.
Consider the working of your own mind and heart and you will see that in the pursuit of achievement and progress you are living in the past and in the future and never fully in the present.
You must realize with your heart as well as with your mind that the cause of emptiness is craving.
Man in general sees life only through the tradition of time which he bears in his mind and his heart; whereas to me life is fresh, renewing, moving, never static.
If you perceive and live completely in the very thing that you are experiencing, then this idea of change from the unessential to the essential disappears
I say that time does not bring you understanding; when you look to time as a gradual process of unfoldment you are creating a hindrance.
The very inquiry into the future shows that you are already dying.
What is living fully in the present?
The future is nothing but an escape from actuality, through an ideal to which we try to adjust the present, the immediate action.
The "I" process that seeks to perpetuate itself is nothing but accumulated craving.
The past is the background of conditioned thought-action which is dominating and controlling the present and thereby creating a predetermined future.
Where there is intense interest there is full awareness.
In your eagerness you want immediate results, you are concerned with results and not with the ways and means; thus in your haste you become a plaything of empty promises.
Through time the Timeless cannot be realized.
Do not depend on time but be arduous in the search of self-knowledge.
The chain of sorrow is broken only when the becomer ceases to become, positively or negatively.
If you saw the truth about self-expansion problems would begin to fade away.
Questioner: Is there anything that one can do to be aware?
The sense of struggle and of not being able to do something creates frustration because there is in your mind an idea of achievement.
We use the present as a passage to the future.
The present is the door to time, to the understanding of time and the present exists in what you are thinking, not in the time indicated by the clock, the time-table, or your routine.
You need not worry about things that are beyond time.
If you consider that the cause is different from the effect, then you accept the time-interval for modification.
I am going to explain presently that truth can be understood instantaneously.
Perception can take place only in the present; but if you say, 'I will do it tomorrow', the wave of confusion overtakes you, and you are then always involved in confusion.
Our problem, yours and mine, is whether we can step out of this misery instantaneously.
Freedom is eternal; it is now, not tomorrow.
Understanding is non-continuous, it is from moment to moment, unresidual.
That which is spirituality, truth, godliness, is beyond time; therefore it is not the continuity we know of as tomorrow and the future.
Is it not possible for us to step out of time - all of us here, not by some self-hypnotic process, but actually?
Transformation must be always immediate and not left to time, i.e., to tomorrow.
Transformation must be only in the Now and any postponement is not conducive to transformation, as such postponement is really avoidance of action.