Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Brockwood Park, England | Krishnamurti Foundation Trust Bulletin 57, 1989

Freedom is to stand alone, unattached and unafraid, free in the understanding of desire which breeds illusion. There is a vast strength in being alone. It is the conditioned, programmed brain that is never alone, for it is filled with knowledge. That which is programmed, religiously or technologically, is always limited. This limitation is the major factor of conflict.

Beauty is dangerous for a man of desire.

Tags: beauty, conditioning, desire, freedom, illusion

Related Quotes
Isn't there some further step than just this observation that you talk about?
When you lose your relationship with nature and the vast heavens, you lose your relationship with man.
Colour was god and death was beyond the gods.
It is only when you are pursuing pleasure, as you are, then everything goes wrong.
When desire and pleasure are not associated with love, then love is intense.
To cultivate inward beauty, you must first be aware of the inward confusion, the inward ugliness, because beauty does not come into being by itself.
Truth is in the silent observation of what is, and it is truth that transforms what is.
Breaking through is not a matter of time.
Freedom cannot be given; freedom is something that comes into being when you do not seek it;
Your mind is conditioned right through; there is no part of you which is unconditioned.
The shallow are ever afraid of what they are; but what they are is the truth.
Can one see that the whole movement of this illusory memory, which appears so real, can end?
Will you please explain what you mean by awareness?
You cannot perceive if you do not ask the right question - and a right question has no answer, because it needs no answer.
When the mind is aware that it is conditioned and does not battle against it, only then is the mind free to give its complete attention to this conditioning.
Right education is surely finding a different way of life, setting the mind free from its own conditioning.
Any movement on my part, any movement, conscious or unconscious is the movement of conditioning
Whatever movement a conditioned mind makes, whatever movement a conditioned mind follows, it is still conditioned; therefore, one asks, can it remain completely with the fact alone and nothing else?
You will say that I have given you no constructive or positive instruction.
The past is the background of conditioned thought-action which is dominating and controlling the present and thereby creating a predetermined future.
Ignorance is the unawareness of the process of conditioning, which consists of the many wants, fears, acquisitive memories, and so on.
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.
Please do not [at the beginning of these talks] expect an immediate solution for your various problems.
Desire can only recondition itself, reshape itself to a new pattern, but it will still be desire, giving birth to fear.
Memory, tradition, value imposed by society, religion, and personal experience, influence our discernment.
It is possible to be a true individual in the highest sense, only if one is not identified with any special conditioning.
When one has liberated oneself from society, group, race, family, and from all separative conditioning, and has become an undivided, integral being the problems which now torment the citizens of various particularized states will have utterly lost their significance.
Surely there is a difference between right thinking and right or conditioned thought.
We translate all experience in terms of our own conditioning, the deeper it is the more alertly aware must we be not to misread it.
You think that you are thinking.
[Experience] is always broken down to constitute a particular condition and therefore, there is never a complete action.
You then realise that you are alone and you have to be alone if you seek Truth.
With regard to every subject, you are misinformed, you are badly educated and badly conditioned; and you try to interpret life through this misinformation.
When your neighbour and yourself are each behind his own wall, how can you understand each other?
The problem at the present moment is: Can I, who am conditioned - whether by the left or by the right is irrelevant -, can I step out of that conditioning?
What is it that conditions you? What is it that limits thought? What is it that creates the pattern in which you are caught?
My thought, which is the outcome of yesterday, can respond only in terms of yesterday; and when it asks, 'how can I go beyond?', it is asking a wrong question.
Can one realize truth immediately, without preparation? I say yes - not out of some fancy of mine, not out of some illusion;
Why cannot the mind experience something that is true, beyond its own projections?
Can there be honesty - that is, clear insight, seeing things as they are - if there is a principle, an ideal, an ennobled formula?
To go beyond the self-enclosing activities of the mind, you must understand them;
Mere reformation of the pattern of society only alters the surface, it brings about a more respectable form of ambition.
The self, the "me," is a network of complex desires, each desire having its own impetus and aim, often in opposition to other hopes and pursuits.
To walk alone, unimpeded by thought, by the trail of our desires, is to go beyond the reaches of the mind.
Is silence to be cultivated, carefully nurtured and strengthened? And who is the cultivator? Is he different from the totality of your being?
Creativeness is not a process of becoming or achieving, but a state of being in which self-seeking effort is totally absent.
Desire, which has been the driving force in man, has created a great many pleasant and useful things; desire also, in man's relationships, has created a great many problems and turmoil and misery - the desire for pleasure.
The religious mind does not depend on time for its development.
Until you are committed, dedicated, to eradicating this national, economic, religious division, you are perpetuating war
You can't empty the mind, do what you will you can't empty it, because the desire to empty it is part of the activity of the self.
Until you and I understand the 'me', which is the center of discontent, until we go into it and understand this whole process of becoming, achieving, there must always be discontent.
How can a man that is in prison stimulate the desire for freedom?
There is illusion as long as there is a want, which is different from needs.
To understand what I am saying is not very difficult. The difficulty lies in putting what I am saying into action.
Where there is no creative expression of life, we give undue importance to sex, which becomes an acute problem.
Question: I desire many things from life which I do not have. Can you tell me how to get them?
If we destroy desire, there is death;
When you are really able to think without any craving, without any desire to choose - for choice implies opposites - there is discernment.
The very desire to be free creates its own limitation.
Confusion arises only when you are made incapable of adjustment by your fantastic and harmful conceptions, ideals and beliefs.
Before we can understand what is truth, reality, or know if there be such a thing, we must discern what it is that is constantly seeking.
Through want we create confusion, ignorance and suffering, and then we set in movement the process of escape.
If you can deeply comprehend [this] self-sustaining process of ignorance which gives a solidity to the "I", from which arise all confusion and suffering, then life can be lived fully, without the various subtle escapes and pursuits that, unknowingly, you have created for yourself.
The reality of the permanent can only happen, take place, and is not to be cultivated.
[The] process of escape from actuality, from uncertainty, must lead to illusion, abnormality, neurosis and unbalance.
There is the will of want, which is effort, and the will of comprehension, which is discernment.
The process of choice is merely one want overcoming another, one illusion dispelling another, one set of values substituting itself for another.
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.
Desire cannot exist by itself, it must always be in relation to something.
Desire is not emotion; desire is the result of a mind that is ever seeking satisfaction, whose values are based on satisfaction.
The desire to be satisfied creates will, which maintains itself by its own continual effort.
The very question of how to be free of desire is prompted by desire itself.
Only in deep emotion is there no craving for satisfaction.
Desire and emotion are two different and distinct processes; desire being entirely of the mind, and emotion the integral expression of one's whole being.
Desire can only recondition itself, reshape itself to a new pattern, but it will still be desire, giving birth to fear.
Question: Are desire and interest, as we know them now, the same?
Question: How can I attain the quality of desirelessness without having the desire to attain it?
What we are trying to do here is to understand the process of desire, not to put a boundary to craving.
To understand the complex causes of conflict and the desire to be free from it, requires not the mere will to be free, but constant awareness in our daily life.
The motive for cultivating the opposite matters greatly; if it is a desire to escape from the struggle and pain of envy, then its opposite becomes identical with itself and so there is no freedom from envy.
To merely deny craving, to merely oppose its many expressions is not to transcend it but to continue in it.
Our conflict within and without arises, does it not, from the changing and contradictory values based on pleasure and pain?
The conflict of acquisitiveness appears in knowledge, in relationship, in possessions; acquisitiveness in any form creates inequality and brutality.
Being is only when there is no effort, positive or negative, to become;
if we were aware of what is, then the truth of sorrow, of impermanency, of imprisonment would liberate thought from its own ignorance.
The desire to become, negatively or positively, is self-expansive and in the expansion of the self there can be no freedom.
All forms of becoming, negative or positive, cause conflict, resistance.
You are this and you want to be that; you are ignorant and you want to be enlightened; you are arrogant and you want to be humble.
The desire to listen and the action of listening are two quite different states.
In the very desire to achieve anything, there is the seed of its own opposite.
Why do you want to give up something, for getting rid of fear or on seeing it as it is?
We should go into this question of freedom and enquire whether it is at all possible to be free, or if it is an ideological utopia, a concept which has no reality whatsoever.
Only in total freedom does bliss exist.
From the known you cannot possibly see the unknown;
Only the mind that has emptied itself of the known is creative.
Self-knowledge is not a conclusion, an end; it has no beginning and no end.
It is only the righteous man that develops his will as a means of resistance, and a man of will can never find truth, because he is never free.
Meditation is seeing the constant touching the ever-changing movement of life.
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 'me' is created by thought and the 'me' says: "I am independent of thought".
Freedom is born of the perception that freedom is essential.
Everything we see, every thought we have, shapes our mind; whatever you think now, whatever you have thought in the past and whatever you are going to think in the future, it all shapes the mind.
The mind is never free, pliable, for it is always anchored; it moves within the radius, narrow or wide, of its own centre.
If I have the whole picture in mind then I can take in the detail; but if my mind only operates in a detail then I cannot take in the whole.
I cannot lead you to truth, nor can anyone else; you have to discover it every moment of the day as you are living.
How can one stimulate a desire for freedom?
To live without comparison is to remove a tremendous burden.
To examine, explore, anything, there must be the quality of freedom from all your prejudices, conditioning and so on, even from your own experience;
You may say there is a part of you - the watcher, the super-soul, the Atman - which is not conditioned; but because you think about it, it is within the field of thought, therefore it is conditioned.
I am talking of that living reality in which there is utter freedom from all ideas.
We are influenced not only by external conditions, but also by an inner condition which we develop.
Although you may think that you are experiencing the actual, you are really experiencing your own wishes, and these wishes become so real, so concrete, so definite, that you take them for actuality.
We are here to understand for ourselves that process of consciousness focussed in each individual
There are many organizations for peace, but there are very few individuals who are free, who are intelligent in the true sense of the word.
You will know what is freedom when you are deeply conscious of the walls of your prison, for that very awareness dissolves the self-created limitations.
When you reject authority and seek freedom from it, you are but seeking the antithesis; whereas true freedom, the intelligent and awakened state of mind, is beyond opposites.
Question: Is freedom from conflict possible for anyone at any time, regardless of evolution? Have you come across another instance, besides yourself, in which the possibility had become an actuality?
The discovery of what is wise and what is foolish is the whole process of living.
if thought is limited by memories, traditions, prejudices, by the past, then any action springing from it can only create further ignorance and sorrow.
Out of formulation, out of imagination, out of the known we experience, but few are capable of experiencing without symbols, without imagination, without formulations.
Freedom must be sought out; freedom from saviours, teachers, leaders; freedom from the self-enclosing walls of good and bad; freedom from authority and imitation; freedom from self, the cause of conflict and pain.
The means matters much more than the end.
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.
A man who seeks truth must travel the uncharted seas; he has no harbours, he has no havens, he must go out to explore.
Freedom is eternal; it is now, not tomorrow.
Either we think and become disillusioned and cynical - or we think and go beyond.
Therefore, we are free of the idea of discipline, of the idea of control - which is an extraordinary revolution, isn't it?
We have to find out what is the accurate, correct, right action, or right livelihood in the world of reality, and reality includes illusion
Can there be honesty - that is, clear insight, seeing things as they are - if there is a principle, an ideal, an ennobled formula?
The craving for experience is the beginning of illusion.
Meditation is seeing the constant touching the ever-changing movement of life.
A satisfactory explanation, or a comforting belief, can put you soothingly to sleep; but is that what you want?
For me, revolution is synonymous with religion. I do not mean by the word 'revolution' immediate economic or social change; I mean a revolution in consciousness itself.
One takes comfort, security, in any form of illusion. And man apparently needs many illusions.
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 religious mind does not depend on time for its development.
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.
Most of us do not want to die to anything, particularly to that which gives us pleasure, to the memory of things that we have known and cherished.
The power to create illusion is vastly more significant to understand than to understand reality.
That which is real will be known when the various forms of illusions have ceased.
Most minds have identified themselves with a belief, and therefore their thought is always circumscribed, limited by that belief or ideal;
What happens to a house whose walls you are merely decorating though its foundations are rotten?
If you don't understand something and merely try to modify it, your action must increase the barriers, must build up new sets of barriers;
Not having that creative intelligence which is the comprehension of environment, man begins to play within the walls of his prison, he begins to embellish and decorate the prison and he makes himself comfortable within its walls;
Intelligence is the only solution that will bring about harmony in this world of conflict, harmony between mind and heart in action.
There is no security, no comfort, but only clarity of thought which brings about the understanding of the fundamental cause of suffering, which alone will liberate man.
Our present search for reality is nothing but the search for a greater and more magnificent illusion.
The very search for reality is an illusion, because it is but an escape.
When there is true discernment there is the ecstasy of the immeasurable, which cannot be imagined or preconceived, but only experienced.
Illusion divides itself infinitely.
The continual process of awakening the mind from its own limitations is true experience.
We have many stupidities and limitations which are slowly destroying intelligence, such as ideals, beliefs, dogmas, nationalism and the possessive idea of family;
A man who would understand truth must be free from the desire for security and comfort.
In pursuit of an illusion, one often feels an exhilaration, an emotionalism; but when one examines this emotional structure, it is nothing but a limitation, the building up of walls of refuge.
Until the mind-heart is deeply, profoundly conscious of its own process, its own power to create illusions, there cannot be discernment.
To inquire into the unconditioned state when one's mind is limited is so utterly futile.
It is one of the illusions of the mind that creates the hope of something beyond its own darkness.
The conflict between the actual and the illusory must continue till either the unreal overcomes the actual or the actual breaks through all safeguards, all escapes, and begins to reveal its deep significance.
As the mind is capable of creating illusion this power must be understood before it can be wholly free from its own self-created distractions.
In opposition there is no understanding.
We translate all experience in terms of our own conditioning, the deeper it is the more alertly aware must we be not to misread it.
Just as the sensate man creates havoc in the world, the man of ideation with a framework of references also creates mischief; in fact, the latter does more harm.
Since it is extremely difficult and arduous to be aware, you spin out theories, you escape through property, through name and family, and all the rest of the absurdities which bring about destruction.
It is such a phoney superficial world, so ugly if you look behind the curtain; and we are decorating the curtain and hoping that everything will be right behind it.