Krishnamurti & the Art of Awakening

Krishnamurti Quote of the Day

Saanen, Switzerland | 4th Public Dialogue 3rd August 1974

K: ...we are asking now, what is the relationship of attention to inattention, and to awareness? Right? They are all related. Why is the mind inattentive - not, can the mind be continuously attentive? You see the difference? Is a continuous attention, attention? Do go into it.

Q: No.

K: Has attention the movement of time? So I have to enquire into the factor of inattention, not, what is attention. Please see the importance of it. That is, I am attentive one minute - that's quite a long time. Attentive, I give my mind, my nerves, everything I have to attend, to listen, to see, and in that attention I have all the energy captured, all the energy is there. In that energy there is tremendous clarity. Now it is over, the next minute I am inattentive. Right? Then I say to myself, "Goodness, I wish I could keep that attention all the time". So I begin to train - listen to it - train myself. I begin to train myself and say, "I must be attentive", "I must watch myself", "I must drill myself", "I must eat the right food", "I must concentrate on attention" - you follow? But I never ask, what is inattention. Because attention I have had for a second, for a minute, and I fall back into inattention. The understanding of inattention is much more important than attention. Get it? Right? Is that clear, may we go on? Now what is inattention? Why is the mind inattentive? And why shouldn't the mind be inattentive?

Q: (Inaudible)

K: No, sir, no sir. Sir, look. No, sir, I explained. One minute I am very attentive, I see everything very clearly, I have no conflict, there is a sense of a great thing, you know, to be completely attentive, there is no problem, there is nothing. And that attention goes away, and I suddenly find myself that I am inattentive, I have lost the quality of clarity, and then I say, "How am I to recapture that attention?" And I struggle, and I ask questions, and I get miserable because I can't get that attention. So I am saying, what is important is not the understanding of attention for the moment, but the understanding of inattention. Right? That's simple enough, sir. What is inattention, why is the mind inattentive?

Q: It seems that thought causes inattention.

K: So you are saying, the operation of thought may cause inattention, is that it? Are you sure what you are saying, sir, or is it just a guess? Don't let us guess at this, it is not a guessing game. I want to find out the importance of inattention - please listen - the importance of inattention, and the importance of attention. Right? Inattention may be the mind needs rest, not that heightened energetic tremendous attention. And therefore it says, 'Let me have a few minutes'. But in those few minutes - just listen to it - in those few minutes any action becomes corrupting action. You understand what I am saying? I wish you would come with me quickly, I am racing and you are not.

Look: I am attentive for one minute, and there, there is no border, there is no time, there is no me, there is no problem, the whole energy is involved in that attention, it is a heightened attention, energy. That's for the mind a tremendous movement. Then it gets tired and moves to inattention. Now in that state of inattention any action, any action, must be conditioning. Right? You understand? Look: I am attending, in that state of attention I can do things without effort, without thought, you know, do things. That's real creativeness - we won't go into that. And in the state of inattention action has to go on, I have to meet a friend, I am bored with that, there action has to happen. At the moment of action, if I am aware, inattention is not. I wonder if you are following all this. You understand my question, sir? The moment the mind is aware that it is inattentive there is attention - not that we must maintain attention. I wonder if you understand this.

So inattention is part of attention. Got it? Not, from inattention go to attention. You know, sir, meditation is total attention in which concentration, which has a motive, and therefore an end, doesn't exist at all. Are you following all this? And in meditation there can be inattention - you understand? Oh, do follow this. Please, don't agree with me, I don't think you follow what I am saying because it is really quite complex this thing. I mustn't discuss meditation because this is not the moment, perhaps we can do it tomorrow, if you want it.

What I am pointing out is, in the state of attention, state, it is a movement, it is not a dead thing, it is a movement of attention, not the movement of time - the movement of time is concentration - in that quality of attention there is no time, there is no border. You understand border? A fixation. Because there is no centre and therefore no circumference. That is attention. Now in that attention why shouldn't there be inattention? You follow? It is within the whole area, I don't separate inattention from attention. I wonder if you get this. It's only when inattention says, "By Jove, I must leave this and capture that", then you separate inattention from attention.

Tags: attention, awareness, meditation, thought, time

Related Quotes
There must be a total attention, in which there is no sentiment at all, no emotion.
Love does not compare, and so the envy and torture of 'becoming' cease.
Whatever you do is an activity of escape. That is the most essential thing to realize.
We all need a quiet mind, a peaceful mind, an absolutely silent mind without a murmur of thought. Is that possible? Possible means we don't know.
To be extensively aware, there must be no condemnation or justification of the problem; awareness must be choiceless.
To look very carefully you have to pay attention, you have to listen - if you are interested - listen and find out the art of listening, the art of seeing, the art of learning.
When you are interested in something you listen to it.
Only when you are directly in relationship with the problem, then you will find the answer.
Attention is not exclusive. If I exclude, there is effort and effort leads to distortion.
The process of recognition is a process of the continued known.
The 'observer' exists only when you accumulate in the observation;
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.
Understanding comes when your whole being is deeply and silently aware.
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.
we never see the world as a whole because we are so fragmented, we are so terribly limited, so petty
We are watching, not waiting, not expecting anything to happen but watching without end.
Demand is born out of duality. 'I am un- happy and I must be happy.'
Meditation is like the breeze that comes in when you leave the window open;
Only in total freedom does bliss exist.
Thought shattering itself against its own nothingness is the explosion of meditation.
When you realize the truth that it is only the quiet mind that sees, then the mind becomes extraordinarily quiet.
Meditation is really very simple. We complicate it. We weave a web of ideas around it, what it is and what it is not.
If one does not know what meditation is, true meditation, I think one misses everything in life.
What is meditation? Why should one meditate? To find that out, stop meditating.
The craving for experience is the beginning of illusion.
The earth and everything upon it became holy.
Meditation is seeing the constant touching the ever-changing movement of life.
Thought is the very denial of love, and it cannot enter into that space where the me is not.
There was complete emptiness of the brain, and the mind was free of all experience, the knowing of yesterday, though a thousand yesterdays have been.
Meditation, along that quiet and deserted road came like a soft rain over the hills; it came as easily and naturally as the coming night.
Meditation as a means to arrive, to gain, to discover, only gives strength to the meditator.
Meditation implies a mind that is so astonishingly clear that every form of self-deception comes to an end.
To pursue the known in different forms is a game of self-deception, and then the meditator is the master, there is not the simple act of meditation.
We all need a quiet mind, a peaceful mind, an absolutely silent mind without a murmur of thought. Is that possible? Possible means we don't know.
I hesitate to say this because it sounds extravagant and rather childish: that the source of all energy had been reached.
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.
It is only when the mind is silent that we can understand anything
Meditation is not the pursuit of pleasure and the search for happiness. Meditation, on the contrary, is a state of mind in which there is no concept or formula, and therefore total freedom.
Meditation is not an escape from the world; it is not an isolating self-enclosing activity, but rather the comprehension of the world and its ways.
For the total development of the human being, solitude as a means of cultivating sensitivity becomes a necessity.
Meditation is the silence of the mind, but in that silence, in that intensity, in that total alertness, the mind is no longer the seat of thought, because thought is time, thought is memory, thought is knowledge.
Surely meditation is understanding - meditation of the heart is understanding.
Your task is much greater than the speaker's; it is not the other way round - which most of us are used to; the speaker does all the work and you just listen, agree or disagree, and go away elated, amused, intellectually alerted;
You are forcing your mind to fix itself on an idea which is not born of innate and vital interest, because if it were, there would be no conflict, you would concentrate spontaneously and without effort.
Why do you feel that you must meditate?
You may strive for [that] spiritual height; but I assure you that, though you may appear to attain it, you will still experience the feeling of emptiness.
To live a natural life, full, spontaneous life, creative, intelligent life, you can only do that when you understand the false standards and the true standards of society, and have broken away from it because you understand their significance;
I wonder what people generally mean by meditation.
The intelligent man is the summation of intelligence; his is an absolute, direct perception without twists and perversions which result when memory functions.
True meditation is the discernment of one's own unique process of creating and being caught in ignorance, and being aware of this process.
Meditation is the constant discernment of what is true in the actions, reactions and provocations of life.
I am afraid that many of you who hear me often but do not experiment with what I say, will merely acquire a new terminology, without that fundamental change of will which alone can free the mind-heart from conflict and sorrow.
When there is a natural concentration of interest, not mere control, you begin to discover that thought is in a process of constant imitation and that it is ever wandering through its many layers of memories, precepts, examples;
Creative stillness of the mind is necessary for the understanding of reality.
Awareness is not mere analysis or self-examination.
Control of thought does not bring about right thinking;
You can create noble fixations and wholly be absorbed in them but this does not bring about understanding.
Is it not possible for the mind-heart to stop formulating, to be utterly still and not forced into stillness by an act of will?
There is a vast difference between becoming still and being still.
Many use various techniques to go beyond the reach of the means, but the means shape the mind-heart, and so in the end they become slaves to the means.
Without self-knowledge there is no foundation for right thinking; without right thinking thought-feeling cannot transcend itself.
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;
I wonder how many of you have really practised meditation? If you have, you will have noticed how difficult it is to be extensively aware without the narrowing down of thought-feeling.
The accumulation of memory is called knowledge; with this burden, with the scars of experience, thought is ever interpreting the present and so giving continuity to its own scars and conditioning.
The purpose of meditation is to be aware of the total process of the self.
... through self-knowledge thought-feeling frees itself from its own self-created impediments of ill will and ignorance, worldliness and craving
Meditation is not for a set period only but is to be continued during the waking hours and hours of sleep as well.
Meditation is not a practice; it is not the cultivation of habit; meditation is heightened awareness.
Without understanding oneself meditation becomes a process of self-hypnosis inducing experiences according to one's conditioning, one's belief.
True meditation is not self-expansion in any form.
You may succeed in forcibly stilling the mind, but what is the outcome of such effort? Death, is it not?
If you have the capacity to allow thought to unroll itself fully then you will perceive that one thought contains, or is related to, all thought.
Meditation as it is generally understood and practiced is a process of the expansion of the self; often meditation is a form of self-hypnosis.
Awareness flows into meditation; in meditation, Being, the Eternal, is experienced.
A man who prays can never understand what is meditation, because he is concerned with gain.
What do we do when we sit down and meditate?
If the means is the known the end is the known.
The means creates the end and if the means is the known then the end also is the known and therefore it is not the unknowable, the timeless.
Meditation is thought freeing itself from continuity and then there is renewal, creation and reality
Meditation is thought freeing itself from continuity and then there is renewal, creation and reality;
As practiced by most of us, meditation is an effort to do something of which you have already an outline, thus forcing the mind along a pre-determined channel.
Meditation is really the thinking out of each thought fully and completely so that you see the truth of that thought.
The purpose of meditation is to discover reality, not to hypnotize yourself about the reality.
Concentration is not meditation, because where there is interest it is comparatively easy to concentrate on something.
What is meditation?
Surely, meditation is understanding - meditation of the heart is understanding.
To know the deeply concealed activities, the hidden motives, responses, thoughts and feelings, there must be tranquillity in the conscious mind; that is, the conscious mind must be still in order to receive the projection of the unconscious.
Without self-knowledge there is no right thinking, and without right thinking, what you do has no meaning, however noble your intentions are.
Understanding the thought process is the beginning of meditation, which is self-knowledge.
Stillness comes to the mind only through self-knowledge - not through denial of the self or acceptance of the self, but through understanding every movement, every thought, every feeling of the self, both the high and the low.
Happiness comes not in evaluating, but when the mind is not occupied with itself, when the mind is silent, then happiness comes into being;
There is only thinking, and thinking is impermanent
There is no such thing as pure thought, or ''free'' thought
We must find out - if it is possible or not - whether there is a different dimension, a different approach, to life altogether.
Thinking is materialistic, it is a process of matter.
Most of us want to be occupied; otherwise we shall feel lost, otherwise we do not know what to do, we will be lonely, we will be confronted with what we actually are
Only the mind that has emptied itself of the known is creative.
Thought is the very denial of love, and it cannot enter into that space where the me is not.
Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.
You have only one head, care for it, don't destroy it. It's so easy to poison it.
An intelligent mind acts in the field of thought intelligently, sanely, without resistance;
To walk alone, unimpeded by thought, by the trail of our desires, is to go beyond the reaches of the mind.
Can thought be aware of its own movement? Can thought see itself, see what it is doing, both in the outer and the inner?
It is odd what importance we give to the printed word, to so-called sacred books.
To transform, I must look at what is; and I am not looking at it as long as I have an ideal.
Sir, don't follow any authority. Authority is evil. Authority destroys, authority perverts, authority corrupts;
As long as you think time and thought are necessary, in the psychological world, in the world of the self, in the world of psyche, in the world of inside the skin, then you will be perpetually in fear.
In the life we we generally lead there is very little solitude.
If you have no thoughts, there is no thinker; so it is thought that creates the thinker.
The thinker is a fictitious entity, an unreal state. There is only thought; and the bundle of thoughts creates the 'I', the thinker.
Is there any thought which is not conditioned?
Experiencing without memory is one state, and experiencing with memory is another.
The thinker is the thought. They are not separate, they are a joint phenomenon and not separate processes.
Thought is the outcome of incomplete experience.
A fundamental question cannot be answered by somebody else.
Thought is a very strange thing, is it not?
Thinking and feeling are to me the same, because I have lost the distinction of what you call thought and emotion.
Thought is like the waters of a river. It must be in continual movement. Eternity is that movement.
when thought, which is emotion, which is action itself, is unimpeded in its movement, is not compelled or influenced or bound by an idea, and does not proceed from the background of tradition or habit, then that movement is creative.
What do I mean by right thinking?
Our daily thought and action are controlled by the past, by the concealed motives, memories, and hidden cravings.
Love transcends the friend and the enemy.
If you would understand something do you compare it with something else or do you study it for itself?
The complete integration of the thinker with his thought cannot be experienced if there is no understanding of the process of becoming and the conflict of opposites.
Is not the maker of the problem more important than the problem itself?
Is the thinker different from his thought?
In right meditation the concentrator is the concentration; as generally practised the thinker is the concentrator, concentrating upon something or becoming something.
Our thought is conditioned by the past; the I, the me and the mine, is the result of stored up experience, ever incomplete.
How is thought which has become the means of self-expansion to act without giving sustenance to the ego, the cause of conflict and sorrow?
How can thought which is the outcome of time, of self-protective activity, comprehend that which is not of time?
If you have the capacity to allow thought to unroll itself fully then you will perceive that one thought contains, or is related to, all thought.
What is known is not the Real.
How can the mind which is restless and going swiftly backwards and forwards, be aware of its activities?
As long as the mind is moving from the known to the known, it is 'dead', and a 'dead' thing cannot understand anything.
Continuity implied through a belief or through the soul is the product of thought and therefore it is the result of the known, because thought can only think of something which it knows
When we are thinking about something beyond, it is also the process of the mind and therefore it is unreal.
Thought is always moving from the known to the known, from memory to memory, from continuity to continuity, and it cannot think of the unknown.
If the thinker is the thought, inseparably, then being the creator, he can begin to solve himself without being concerned with the problem, or with the thought.
So, as long as the thinker is separate from his thought, there will be problems, one after the other, innumerable problems;
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.
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.
If the thinker can understand himself, then the whole problem is solved.
Thoughts themselves are the thinker, they are not separate.
Question: Why is your teaching so purely psychological?
If you have no thoughts, there is no thinker.
Understanding the thought process is the beginning of meditation, which is self-knowledge.
What is the necessary impetus to bring about a revolution leading to individual action?
Are emotions the instruments of transformation?
Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality
The moment you divide up life and think of its goal as something to be attained eventually in some distant future, the sweet purpose of this realisation is lost -
If you and the speaker are the result of forty thousand years or more, and we have come to this peculiar state that we are in, will we, give me another forty thousand years, change?
Breaking through is not a matter of time.
Except for the human beings, it was a new day; nothing was like yesterday.
A mind that is capable of measuring is capable also of illusion
It would be foolish - would it not? - to deny evolution.
Why have we created psychological time?
Personally, to the speaker, there is no psychological evolution;
Meditation is seeing the constant touching the ever-changing movement of life.
Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.
Can thought be aware of its own movement? Can thought see itself, see what it is doing, both in the outer and the inner?
You cannot brush the past aside. It is there.
Will you please explain what you mean by awareness?
The religious mind does not depend on time for its development.
As long as you think time and thought are necessary, in the psychological world, in the world of the self, in the world of psyche, in the world of inside the skin, then you will be perpetually in fear.
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.
Any change within the field of time is the same movement modified and continued.
It is we human beings who are always concerned about death - because we are not living.
Creative emptiness is not possible so long as there is the thinker who is waiting, watching, observing in order to gather experience, in order to strengthen himself.
The thinker is a fictitious entity, an unreal state. There is only thought; and the bundle of thoughts creates the 'I', the thinker.
To control thought-feeling for a greater reward, for a greater result, is to make it petty, ignorant and sorrowful.
Patience is not time. Impatience is time. Patience has no time.
I feel that a radical change can come only when there is no effort, when the mind is not trying to become something, not trying to be virtuous - which does not mean that the mind must be nonvirtuous.
Space and time are real for the man who is yet imperfect and space is divided for him into dimensions, time into past, present and future.
You see, death is destruction, it is final; you can't argue with it, you can't say, 'Nay, wait a few days more.'
If action is conditioned by an idea, by a formula, by a concept, action then is not important, but the idea is important, and therefore, there is a conflict between action and idea.
Time is merely the outcome of our not meeting the fact without knowledge.
As long as the mind is a slave to time, there must be the fear of death, the fear and the hope of a future life, and a constant inquiry into that question.
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.
Life is not what we would like it to be; life is not permanent at all.
What I have to say concerns the hindrances which prevent in you the instantaneous recognition of truth.
Consider the working of your own mind and heart and you will see that in the pursuit of achievement and progress you are living in the past and in the future and never fully in the present.
You must realize with your heart as well as with your mind that the cause of emptiness is craving.
Man in general sees life only through the tradition of time which he bears in his mind and his heart; whereas to me life is fresh, renewing, moving, never static.
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.
The very inquiry into the future shows that you are already dying.
What is living fully in the present?
The future is nothing but an escape from actuality, through an ideal to which we try to adjust the present, the immediate action.
The "I" process that seeks to perpetuate itself is nothing but accumulated craving.
The past is the background of conditioned thought-action which is dominating and controlling the present and thereby creating a predetermined future.
Where there is intense interest there is full awareness.
In your eagerness you want immediate results, you are concerned with results and not with the ways and means; thus in your haste you become a plaything of empty promises.
Through time the Timeless cannot be realized.
Do not depend on time but be arduous in the search of self-knowledge.
The chain of sorrow is broken only when the becomer ceases to become, positively or negatively.
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?
The sense of struggle and of not being able to do something creates frustration because there is in your mind an idea of achievement.
We use the present as a passage to the future.
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.
You need not worry about things that are beyond time.
If you consider that the cause is different from the effect, then you accept the time-interval for modification.
I am going to explain presently that truth can be understood instantaneously.
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.