Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Group Discussion 30th December, 1947 | Madras, India

Let us take attachment and detachment. Being attached, you find pain and strife in attachment; and in order to overcome that pain and strife, you say 'I must be detached.' It is really the pain that comes out of attachment that you want to get rid of; only, you call it detachment. But you never question why you are attached. If you understood what attachment is, then you would not proceed to detachment. Attachment may be the outcome of frustration. You are attached to your house, name, wife. Inwardly, you are frustrated, you are not fulfilling, you are not complete. Therefore, the house, the family and the name become all important, to which you become attached; and when they cause you pain, you wish to 'develop detachment'. But still, the inward frustration, emptiness, poverty, continues. We treat detachment and attachment as opposites, because we do not really understand the process of detachment.

Tags: attachment, suffering

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So, can you, while living, vigorous, active, end your attachment, end a particular habit voluntarily, easily, quietly?
Through attachment the inevitable darkness of fear is waiting
Attachment is self-deception, it is an escape from the hollowness of the self.
Can the mind live, be vital, energetic, full of depth, without attachment? Of course it can.
For the speaker attachment is much more important than detachment.
A mind that is indifferent, is aware of the shoddiness of our civilization, the shoddiness of our thought, the ugly relationships;
An intelligent mind acts in the field of thought intelligently, sanely, without resistance;
We have divided life into dying and living. And this division has brought about great fear. And out of that fear we invent all kinds of theories, very comforting, may be illusory, but it is very comforting, illusions are comfortably neurotic.
The mere pursuit of detachment does not reveal the shallowness of attachment, which can be understood only when the mind and heart are not escaping through the idea of detachment.
In the very desire to achieve anything, there is the seed of its own opposite.
Surely, attachment is not the problem, is it?
Instead of discerning the cause, you think that you can comprehend yourself through another. This looking to the example of another only leads to illusion and suffering.
Become aware of the cause that prevents you from living completely.
When we suffer we seek immediate consolation, comfort, and therefore there is no longer questioning; there is no longer doubt, but mere acceptance.
You are not concerned with what causes suffering, but you are concerned with the way of escaping from that suffering into perfection.
That you are awakened to suffering is but the indication that mind is trying to free itself from all standards;
What can one do for another when that person is suffering?
Our very seeking for God or truth is an escape.
When all the avenues of escape which the mind has invented have been understood and blocked, there remains only suffering, and then you will understand it.
When you are awakened there is conflict, struggle. which you call suffering; but immediately you want to put away that struggle, that awakening;
Though we may think we have solved one problem, that problem again arises in a different form, so we go on through life solving problem after problem, struggle after struggle, without fully comprehending the full significance of our living.
Most of you who are religiously inclined, are in search of truth, and that very search indicates that you are escaping from the conflict of the present
in that state of acuteness of suffering, in that intensity of suffering in which there is no longer escape, the mind itself becomes intelligence.
If you experiment with this, you will see that I am not giving you theories, but something with which you can work, something which is practical.
One should bear in mind that what we call accumulation of sorrows does not lead to intensity, nor does the multiplication of suffering lead to its own dissolution;
the individual builds up a romantic haven of escape in which he seeks compensation for the loss and suffering in the outer world.
Suffering is merely that high, intense clarity of thought and emotion which forces you to recognize things as they are.
Explanations and formulas offer only means of escape from conflict.
The subtle desire for ideals and their permanence indicates that you want to cross the ocean of life without suffering.
The function of real suffering, which is to awaken intelligence, is denied through the search for comfort.
Where there is the disturbance of our security through the action of life, that we call suffering.
When the mind is stagnant, drugged to sleep by beliefs, crippled by limitations, and is awakened by the movement of life, that awakening we call suffering.
For most people, what they call reality or God or happiness is merely an escape from suffering, from this continual tension between action and understanding.
There are many kinds of suffering, and if you begin to discern their cause, you will perceive that suffering must coexist with the demand on the part of each individual to be secure, whether financially, spiritually, or in human relationship.
All of us are in some measure caught up in suffering, whether economic, physical, psychological or spiritual.
The comprehension of reality, truth, comes with the cessation of sorrow.
Suffering, from which we are ever trying to escape, can lead us to the comprehension of the "I" process, to the profound knowledge of oneself, but all escapes into illusion must cease.
As long as there is a conscious or unconscious craving to escape from sorrow, illusion in many forms must exist.
Is not suffering an indication of ignorance?
If you examine a little more closely you will find that suffering like pain and conflict really dulls what is and to regard suffering as a means to understanding or intelligence is really fallacious.
What generally happens is that we become very skilful, very clever in our escapes, but suffering continues and this becoming intelligent in escapes is called intelligent living.
Suffering is really to be understood and not overcome, because any form of overcoming can be conquered again
Suffering is the state of disturbance. Either you try to avoid it through some system or escape, or you understand its true significance.
Craving is the cause of suffering. Without understanding this, your attempt merely to get rid of suffering is bound to be futile.
Is suffering merely a state of disturbance? Is it not a warning that you should wake up and not sleep?
Does sorrow, suffering, come to an end through effort, through a thought process?
Does sorrow, suffering, come to an end through effort, through a thought process?