Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Public Talk 18th January, 1948 | Mumbai, India

There is an art to listening. To listen really, one should abandon or put aside all prejudices, pre-formulations and daily activities. When you are in a receptive state of mind, things can be easily understood; you are listening when your real attention is given to something. But, unfortunately, most of us listen through a screen of resistance. We are screened with prejudices, whether religious or spiritual, psychological or scientific; or with our daily worries, desires and fears. And with these for a screen, we listen. Therefore, we listen really to our own noise, to our own sound, not to what is being said. It is extremely difficult to put aside our training, our prejudices, our inclination, our resistance, and, reaching beyond the verbal expression, to listen so that we understand instantaneously. That is going to be one of our difficulties.

I am going to explain presently that truth can be understood instantaneously. It is not a matter of time, it is not a matter of growth or of habit. Truth can only be understood directly, immediately, now, in the present, not in the future; and it can be understood, felt, realized, when there is the capability of listening directly, in an open manner and with an open heart. But if our minds are engrossed, if our hearts are tired, then there is no possibility of receiving that which is truth. So our difficulty is to have that instantaneous capacity to perceive directly for ourselves and not wait for the medium of time. Time and life become a process of destruction when we are unable to understand directly; so it is obvious why I suggest that you should listen without any resistance.

Tags: time, understanding

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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.
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What I have to say concerns the hindrances which prevent in you the instantaneous recognition of truth.
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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.
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The past is the background of conditioned thought-action which is dominating and controlling the present and thereby creating a predetermined future.
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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?
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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.
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If you consider that the cause is different from the effect, then you accept the time-interval for modification.
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.
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Why do you want to eliminate self-consciousness?
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I can give you [also] a very good explanation, but we are trying to go beyond mere explanations.
I have explained what I mean by understanding. This understanding is not an intellectual, analytical process.
Understanding is not brought about through the mere exertion of a one-sided will but through that experimental approach which has that peculiar quality of wholeness.
All overcoming is a form of ignorance and violence; only understanding can free thought from bondage.
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.
I am talking of understanding which transcends reason and emotion.
What is of primary importance [then] is understanding, in whose wake follows compassion.
Understanding is not a reward; in the very moment of awareness it is born.
Surely there is a difference between right thinking and right or conditioned thought.
It is natural, is it not, to be depressed at this present time when there is so much killing, confusion and sorrow?
To merely deny craving, to merely oppose its many expressions is not to transcend it but to continue in it.
Compulsion does not create understanding, whether it is from outside or from within.
To understand there must be no judgment or comparison, no acceptance or denial, for all identification prevents that passive awareness in which alone the discovery of what is true is made.
These talks will be utterly useless if you do not experience as you are listening.
Condemnation, judgment and comparison do not bring the experience of understanding; on the contrary they will stop experience
In the outer world there is no hope, no clarity, no creative and renewing understanding, there is only bloodshed and confusion and mounting disaster.
Instead of trying to control these wandering thoughts become aware of them, think-out, feel-out every thought, comprehend its significance, however pleasant or unpleasant;
Search to understand, not to know; for in understanding, the dual process of the knower and the known ceases.
Understanding comes when your whole being is deeply and silently aware.
Without understanding oneself meditation becomes a process of self-hypnosis inducing experiences according to one's conditioning, one's belief.
Effort made to be free without the liberating action of Truth is still within the enclosing walls of the self.
If you saw the truth about self-expansion problems would begin to fade away.
Our difficulty lies in that we have built around ourselves conclusions which we call understanding.
Understanding is not substitution; mere change of patterns, of conclusions, does not yield understanding.
It is truth alone that frees, not the activity of will.
As we have got a very difficult subject to deal with it requires a great deal of patience and we must not jump to conclusions.
I am not here to give you ideas but on the contrary, I am here to discuss together with you if we can, seriously and earnestly, the problem of living.
We use the present as a passage to the future.
Understanding is a total responsibility of your entire being, a perception which comes to you of the entire picture and not of a part only.
When the mind is dull, it is unwilling to look at 'what is' but wants to change itself into something else, thus bringing another element into the problem.
[Understanding] involves change of will altogether and not merely change in will.
You cannot overcome a hindrance; the hindrance has to be understood by approaching it without condemnation, without judging, without a desire to alter it.
A truth, probably heard by you, ceases to be a truth when you merely repeat it; it will be a truth to you only when you, for yourself, have discovered it to be true.
As long as the mind is moving from the known to the known, it is 'dead', and a 'dead' thing cannot understand anything.
Is understanding to come through effort, or is there a state in which effort has ceased for understanding to be?
Why do we not realise that our pursuit of drunkenness, God or an ideal is only the pursuit of our escape from facing the actual, and therefore reduces us to a state of dullness and insensitivity?
Is not knowledge different from understanding and does the mere accumulation of knowledge yield understanding?
As it is, our existence is pretty awful and merely to understand verbally what is being said and use it as a pattern to translate everyday existence will not bring about understanding.
You will have understanding only when you consider the problem, when you accept it, look at it, become aware of its significance completely, and even love it.
If I want to understand what is, I must give my whole attention, my whole being to it and not be distracted by the opposites.
There is always in the 'thinker' a sense of permanency, a sense of continuity.
Most of you agree with what we have discussed so far in regard to the falseness of the trick played by the mind on itself; yet you have not seen the real depth of this problem and, therefore, it has not brought about clarification and transformation in you.
Outward action, when accomplished, is over, is static; and if the relationship between individuals, which is society, is not the outcome of inward revolution, then the social structure, being static, absorbs the individual, and therefore makes him equally static, repetitive.
Question: Can we realize on the spot the truth that you are speaking of, without any previous preparation?
Surely, meditation is understanding - meditation of the heart is understanding.
Self-knowledge is the beginning of meditation - not the knowledge that you pick up from my books, from authorities, from gurus, but the knowledge that comes into being through self-inquiry, which is self-awareness.
Peace can come into being only when the confusion which we have created is completely understood, not on the verbal level, but inwardly;
I cannot understand myself if I am tethered to anything - property, idea or thing.