Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Public Talk, February 29th, 1948 | Mumbai, India

... what happens if you don't term, if you don't give a name to an experience? If you are not naming the various sensations, if you have no background, where is the 'you'? That is, when it is not named, the feeling or the experience withers away, it has no continuity. Experiment with yourself, and you will see. If you have a very strong feeling of nationalism, what happens? You give it a name, the thought arises of idealism, love, 'my country; that is, you term it and thereby give it a continuity. It is very difficult not to term it, because the process of naming a feeling is so automatic, so instantaneous. But suppose you do not name a feeling, what happens to that feeling? Surely, the record-keeper cannot identify himself with that feeling. He does not give it substance, he does not give it strength, he does not give it vitality. Therefore, it withers away. The next time you are feeling the sensation which you term irritation, don't give it a name. Don't say, 'I am irritated', don't term it, and see what happens. You will discover an extraordinary thing happening. The mind is bewildered, because the mind dislikes to be in a state of uncertainty. Then bewilderment becomes more important than the feeling, and the feeling is forgotten and bewilderment remains. But the mind does not like to be bewildered, puzzled; therefore, it demands security, and it seeks security, certainty, in the record, in memory, thereby strengthening the record-keeper.

It is really quite fascinating, if you observe the process of your own consciousness. But you cannot learn all this in a book. No book can teach it, and what a book teaches is not worthwhile. You can only repeat what a book teaches; but if you experiment and discover for yourself, then you are both the teacher and the pupil, and you no longer want the gurus, the books, and all the rest of it. Then you know how to tackle the problem, any problem that arises, for yourself, because you are both the teacher and the pupil, you know the ways of the working of your own consciousness. You discover that in not terming a sensation, in not giving it a name, that feeling, that sensation comes to an end.

Tags: continuity, experience

Related Quotes
Imitation is a form of stealing: you are nothing but he is somebody, so you are going to get some of his glory by copying him.
Is death merely the ending of the physical organism? Is that what we are afraid of? Is it the body that we want to continue? Or is it some other form of continuance that we crave?
In the desire to attain there is subtle craving for self-continuance, glorified self-continuance; and every struggle, every effort to attain liberation indicates an escape from the present.
It is a stupid person that wants to continue - no man who understood the rich feelings of life would want continuity.
You see, death is destruction, it is final; you can't argue with it, you can't say, 'Nay, wait a few days more.'
Do we know what love is? Never knowing it is the wonder of it, the beauty of it.
One sees that life has an ending, a sudden ending, what lived yesterday may not live today, and what lives today may not live tomorrow.
Immortality is not egotistic continuance at all.
Consciousness is composed of many layers of memories, which come into being, or remain present, where there is ignorance, craving, want.
The thing that the mind clings to as the permanent is in its very essence the transient.
We are not concerned with physical continuity. What we are primarily concerned about is whether through things there is psychological continuity;
Surely death is as lovely as the real is, because both are the unknown, but a mind that is merely functioning within the known can never understand the unknown.
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.
Why does the mind separate itself from the stream of continuity and say 'I remember'?
If we really go into it, if we are aware of its significance, we will find that, that which is spiritual is timeless and therefore beyond our reach and therefore beyond continuity;
When you treat impermanency as impermanent then there is nothing; but when you are seeking permanency as an opposite to transitory, the permanency itself is transitory.
That which is spirituality, truth, godliness, is beyond time; therefore it is not the continuity we know of as tomorrow and the future.
There is no renewal through memory, through continuity - there is renewal only when there is an ending, there is freshness only when there is a death, when idea ceases.
To be free from the background, from the conditioning influences, from memory, there must be freedom from continuity; and, there is continuity as long as thought and feeling are not ended completely.
Surely, change is a modified continuity, I am this, and I want to become that; that is, I want to become the opposite of what I am.
And now you will say 'I have learned a very good trick. I know how to deal with unpleasant feelings, how to make them come to an end quickly: I won't term them'
You may have understood the verbal expressions of what I have explained, but the living significance, the inward meaning, you will understand only through experimentation.
So, I want to know if the 'I' continues. The 'I', which is a total process, a psychological as well as physiological process, which is with the body and also apart from the body - I want to know if that 'I' continues, if it comes into being after this physical existence ends
We must find out - if it is possible or not - whether there is a different dimension, a different approach, to life altogether.
Your experiences, your inclinations and motives, all that is the movement of the past, which is knowledge.
All one's education, all one's past experience and knowledge is a movement in becoming, both inwardly, psychologically as well as outwardly.
You have only one head, care for it, don't destroy it. It's so easy to poison it.
The more you are interested in something, the more your intention to understand, the more simple, clear, free the mind is.
If I listen to what you are saying - which may perhaps be new, different - with a mind already entrenched in a particular ideology, in a particular experience, in a specific knowledge, can such a mind listen?
It is only the frustrated, narrow, shallow mind, the conditioned mind, that is always seeking the more.
To examine, explore, anything, there must be the quality of freedom from all your prejudices, conditioning and so on, even from your own experience;
Any experience in the present - experience being the reaction of personal desire, which is craving - will yield to you its full significance, if you are watchful, alert.
There can be no intelligence which is the discernment of right value, as long as there is imitation and conformity, as long as there is the search for power and the pursuit of gain.
An experience really understood frees the mind from all search for experience.
Self-discipline implies a mind that is tethered to a particular thought or belief or ideal, a mind that is held by a condition;
When there is complete nakedness, utter hopelessness, then in that moment of vital insecurity there is born the flame of supreme intelligence, the bliss of truth.
Experience becomes valueless to a man who merely uses it as a means of further self-defence against life.
Question: Have you attained to what you are in this life, through a series of past lives?
The mechanistic view of life deprives man of the true experience of reality.
The mind has become merely a record of the various lessons of experience.
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.
Experience based on any belief is limiting, however wide and large it may be.
Mere experience cannot dissolve ignorance; it can only reform it.
As long as we do not understand the motive power of [this] mechanism that creates escape, merely to consider the escapes is of little value.
Unless you understand why you depend upon sensation, upon this constant search for excitement, which becomes vulgar and degrading, you will ever find new forms of excitement, satisfaction.
These talks will be utterly useless if you do not experience as you are listening.
Will your hunger be satisfied through watching another eat?
Only experience keeps the mind-heart pliable and alert but experience is beyond and above intellectual and emotional gratification and stimulation.
The dead past darkens the ever living present.
If we would understand a problem we must set aside our desires, our accumulated experiences, our patterns of thought.
We shall know, as experience, the new form of intelligence only when the self-protective and self-expansive intelligence ceases.
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.
[Experience] is always broken down to constitute a particular condition and therefore, there is never a complete action.
In seeing the false as false, truth is perceived.
If you experience something directly, it would be experience not based on belief;
Experience is only to the man who is asleep because he is awakened by that experience and he then says that he has had experience.
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.
I must give continuity to an experience, otherwise consciousness ceases.
And now you will say 'I have learned a very good trick. I know how to deal with unpleasant feelings, how to make them come to an end quickly: I won't term them'
You may have understood the verbal expressions of what I have explained, but the living significance, the inward meaning, you will understand only through experimentation.
Consciousness is action; and without challenge, response, without experiencing, naming or terming, and recording, which is memory, there is no action