Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Ojai, California | 10th Public Talk 1945

Understanding comes when your whole being is deeply and silently aware. Silent awareness is not to be compelled or induced; in this tranquillity death yields to creation.

Tags: awareness, understanding

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The process of recognition is a process of the continued known.
The 'observer' exists only when you accumulate in the observation;
What is the relationship of attention to inattention, and to awareness?
You can never know what the unknown is because the moment you recognise it as the unknown you are back in the known.
This is what we mean when we speak of awareness.
Every habit, repetition, rituals strengthened by belief and dogma, sensory responses, can be and are refined, but the alert awareness, sensitivity, is quite another matter.
Yoga exercises are excellent; the speaker does them every day, for an hour or more; but that is merely physical exercise, to keep the body healthy, and so on.
Let the thing that you are watching tell its story, rather than you tell it what it should be.
Will you please explain what you mean by awareness?
If you don't know about yourself, actually what you are, you have no basis for any action which will be true, not fragmentary, not miserable, regretting, and so on.
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.
For beauty to come into being, the mind must be choicelessly aware of its own pettiness;
Awareness is not a matter of determination, for purposive direction is resistance, which tends towards exclusiveness.
I cannot live in the present if the present is in the shadow of the past. To understand this the mind must be capable of looking and you can only look when there is no condemnation, no identification, no judgement - as you can look at a tree, a cloud - simply look at it.
You do not have to tell me or another what you are, but be aware of what you are, whatever it is, pleasant or unpleasant; live with it without justifying or resisting it.
The reaction, the response of your relationship with other people, may be external; but that response is the outcome of an inward suspense, an inward anxiety, an inward fear.
Awareness is the complete and unconditional surrender to what is, without rationalization, without the division of the observer and the observed.
I wonder if we really are aware of anger, sadness, happiness? Or are we aware of these things only when they are all over?
You must be free from the sentimentality of emotion, which does not mean you must be free of emotion; on the contrary, you must have great intensity of emotion without being entangled in it.
Awareness is not a constant repetition of the idea that you must be aware, which becomes but a memory.
To become fully aware is not to yield to the layer after layer of craving, thinking you must go through all experience, which is but another sensation.
Awareness does not result from the struggle to be aware; it comes of its own accord when you are conscious with your whole being, when you realize the futility of choice.
When you become fully aware with your mind and your heart of the cause of incompleteness, then incompleteness ceases.
Because there is in us a longing, a want, a craving, we cannot know true perception or discernment.
If you seek consolation, be honest, be frank, be aware of what you want and conscious that you are seeking it.
To be a theist or an atheist, to me, are both absurd.
You can find out the cause of insufficiency only through awareness.
To be aware is not to alter.
If you are aware of your actions, you will notice that this is what is happening to most of you, that you are functioning through an established background of tradition, or of fear, and therefore increasing your conflict, your struggles.
It is very good of you, sirs, to have invited me and I thank you for listening to me.
Sir, merely to know one's limitations is surely not enough, is it?
Awareness is not occupation with one's own thoughts and feelings.
Awareness is constant discernment of what is true.
Awareness is not that directive power of a higher comprehension over a lower, which is but a trick of the mind, but that choiceless comprehension which is the outcome of persistent action without fear and want.
Do not seek the bliss of reality, for the mere search for reality only leads to illusion, but comprehend that process of thought, consciousness, focussed in yourself.
The questioner has not understood what I mean by awareness.
It is futile to ask how to get rid of the "I", the "me", with its many layers of wants, fears, without fully comprehending the process of resistance.
When we are integrally aware of the process of ignorance, voluntarily, spontaneously, there is the beginning of that intelligence which meets all conditioning influences.
The beginning of awareness is the natural concentration of interest in which there is no conflict of desires and choice, and therefore there is a possibility of understanding different and opposing desires.
In awareness there is only the present, that is, being aware, you see the past process of influence which controls the present and modifies the future.
Awareness is not mere analysis or self-examination.
Self-analysis and awareness are two different things; the one is morbid. but awareness is joyous.
We must become aware of this complex problem of duality through constant watchfulness, not to correct but to understand;
What is important is to become aware of every thought-feeling, from which arises self-knowledge.
Questioner: Is awareness only possible during waking hours?
Is it not possible to be aware of what is?
Awareness is the process of freeing the conscious mind from the bondages which cause conflict and pain and thus making it open and receptive to the hidden.
Awareness is necessary for comprehension; a strenuous attention is needed if we would grasp the full significance of a problem.
The confidence of which I speak is understanding, not the 'I understand', but understanding without self-identification.
Questioner: Is there a technique for being aware?
We can at any time be aware without the will to become aware.
Awareness is not the result of practice for practice implies the formation of habit; habit is the denial of awareness.
The very awareness of what is is a liberative process.
Questioner: Is not this process of awareness, of self-unfoldment, another form of acquisition? Is not probing another means of self-expansive acquisitiveness?
Questioner: Is there anything that one can do to be aware?
If you are interested in painting then every light, every shade has meaning; you do not have to exert to be interested, you do not have to force yourself to observe but through the very intensity of interest even unconsciously you are observing, discovering, experiencing.
The comprehension of the past lies through the present.
What is awareness? There is objective awareness. Then, there is the emotional response to each other or to truth.
The sense of struggle and of not being able to do something creates frustration because there is in your mind an idea of achievement.
It must begin with us, that is with you and me, not merely by saying 'I must begin', but in action, by becoming aware of what we are doing, of all the process and the repetition of ideas, and the absurdities in which we sometimes indulge, our class and communal divisions, national and racial divisions.
.. what is of primary importance is to be aware, so choicelessly, so penetratingly aware of every thought, every feeling that is revealed.
Environment is the past in conflict, in modification, or in conjunction with the present.
Awareness is not of anything abstract or being aware of Reality, God or Truth; we must be aware of what we are doing, what we are thinking and feeling.
... in order to begin following the stream of self-knowledge there must be a clarification of the conscious, that is one must be aware of what is consciously taking place.
all of us who really want to experiment, who really want to undertake the journey must free the thoughts in our conscious mind.
... what we want first is that extraordinary beginning of taking a step.
It is as though we are watching a mirror in from to us, which is not distorting our thoughts and our feelings and actions, but is showing exactly 'what is' and not what we would like them to be.
Introspection is a constant struggle to change what is, whereas awareness is the recognition of what is and therefore the understanding of what is.
... if you really go into it very deeply you will see the extraordinary creative quality of being aware and the destructive quality of introspection.
The moment you are aware, which is neither to condemn nor justify, the moment you accept, look and observe what is, there is no effort; then the thing that you observe, that which is, that which you are aware of, has an extraordinary significance.
If you begin to inquire, to be aware choicelessly of yourself in everything that you do, you will soon discover what extraordinary depths thought can plumb and how free this awareness is.
To understand the disturbing state in which you find yourself, you must first stop the fighting with the opposite which is non-existent, i.e. you must give up the struggle to become the opposite.
When you yourself interpret the dream, who is the interpreter?
Is it possible for the conscious mind to be so alert, so passively aware during the day that all the intimations are translated as they arise?
To find out what is behind the wall, you have to climb over the wall or go through the wall.
Surely, Sirs, to be aware means very simply, to be aware of yourself in relation to your neighbour, to the flower, to the bird, to the tree; to be aware of your own thoughts, feelings and actions, because you must begin very near, mustn't you, to go very far.
Question: What is the awareness that you speak of? Is it the awareness of the supreme universal consciousness?
Awareness is not condemnation or identification but a process of understanding of what is.
Awareness is that state of choicelessness, because if you want to understand something you must not condemn or identify, it must tell you its story.
Your psychological inward intention is to be free so that you may meet a new challenge without any conditioning;
You should all of you live a personal life of inner awareness which is possible only through love and understanding.
Awareness demands an extraordinarily persistent watchfulness to see how the mind works when there is suffering, to follow the swift movement of every thought and thereby comprehend the whole process of effort, of thought and of memory.
All that I can do is to be aware, passively aware of my process of becoming.
It is only the righteous man that is confused, that is in conflict, it is only the righteous man that develops his will as a means of resistance;
Why can't we experience what is, directly, immediately and swiftly?
Those of us who are seriously intentioned can investigate our own lives, we can see how we are violent in daily life, in our speech, in our thoughts, in our actions, in our feelings, and we can be free of that violence, not because of an ideal not by trying to transform it into nonviolence, but by actually facing it, by merely being aware of it;
Question: What is the difference between awareness and introspection? And who is aware in awareness?
At the moment of experience, there is neither the observer nor the observed: there is only the experiencing.
if you say, 'I must be aware in order to get a result', then it becomes tedious.
This finding of the whole meaning of what you do, is what is meant by being aware.
Attention is not exclusive. If I exclude, there is effort and effort leads to distortion.
It is sufficient if you are aware even momentarily.
the explanation is never that thing which is explained, that is the word is never the thing.
We don't love children, because we have no love in our own hearts. We just breed children.
The essence of control is suppression.
A mind that is indifferent, is aware of the shoddiness of our civilization, the shoddiness of our thought, the ugly relationships;
Mere reformation of the pattern of society only alters the surface, it brings about a more respectable form of ambition.
Until I, in my relationship to you, understand myself, I am the cause of chaos, misery, destruction, fear, brutality.
Life itself has no system, for it is always in movement;
In the confusion and turmoil of life, in its continual bustle and conflict, every individual is caught.
Criticism is only of value in so far as it trains your observation so that it can eventually be turned on yourself.
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.
As fear cannot free itself through any means, for all its efforts spring from its own source, there must be the cessation of all intellectual safeguards.
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.
Is it possible for the mind to be so attentive all the time, so sensitive that every challenge is answered completely and immediately, and to come to a state when there is no challenge and no response, when it is no longer in a state of experiencing?
There is a vast difference, then, between the mental examination of a fact and the understanding of that fact.
We are not concerned with individual salvation or individual liberation, or whatever the individual is trying to seek but rather with the whole movement of life, the understanding of the whole current of existence;
to observe means to observe without the interference of one's background; but one is the background - you follow?-one's whole being which looks is one's background - as a Christian, as a Frenchman, or as an intellectual.
Stillness cannot be cultivated, because if you cultivate a still mind, it is not a still mind, it is a dead mind.
When one merely understands intellectually, verbally or romantically or emotionally, it is just nothing at all.
In action born of choice there is no discernment, choice being calculation, a remembrance of incomplete action.
When you are awakened there is conflict, struggle. which you call suffering; but immediately you want to put away that struggle, that awakening;
In order to fight, you must know what you are fighting, so there must be understanding of the fundamental, not of the divisions between the false things.
Why do you want to eliminate self-consciousness?
Because what you can now discern as God must be limited, since your mind is circumscribed, held in bondage; therefore I will not describe that.
When you understand you don't seek to modify, to alter, to reform.
There is the reaction to environment when the mind does not understand the environment, and acts without understanding, thereby further increasing the limitation of environment
I doubt, if I may say so, that you really understand what I am saying, even intellectually;
There is either deep understanding or the creation of mere theory.
Truth, the beauty of reality, can be discerned only when the mind is fearless; not with the fearlessness of intellectuality, but of utter insecurity.
If you have beliefs, you are translating and moulding your experiences according to them, and so you are continuously forcing and limiting thought-emotion, and these limitations become the "I" process.
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.
The problem of starvation is not solved by merely discovering its causes - the bad economic system, over-production, maldistribution, and so on.
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.
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.
I am going to explain presently that truth can be understood instantaneously.
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.