Jiddu Krishnamurti texts Jiddu Krishnamurti quotes and talks, 3000 texts in many languages. Jiddu Krishnamurti texts

1977

Madras 1977

Madras 2nd Public Dialogue 29th December 1977

K: What do you think would be worthwhile to talk over together this morning?

Q: I think sir, what is the difference between sleep and meditation?

Q: How can one learn about fear and be free of fear?

K: All right. How can one learn about fear and be free of fear; and the other question was, is it possible while you are asleep to meditate.

Q: Could we talk about what causes distortion, distortion such as fear and aggression.

K: What brings about in our activity, in our thinking distortion, a deformed neurotic way of thinking.

Q: Yesterday, you talked about contradictions and is it possible to be free of contradiction?

Q: Sir, most of us in this world are dishonest, do not do our duty and most of us exploit others. Even a few people who are free from all this see that other people are in conflict. Is there a solution to all these problems?

K: Is there any solution to all our problems of dishonesty, contradiction, exploiting each other and so on.

Q: (Inaudible)

K: I don't quite understand your question, sir. So what is the question sir? So, what shall we discuss? Do you want to talk about sleep and meditation? Do you want to talk about fear? Whether the thought produces the thinker, and so that the observer produces the observed, and how can we with all our complication in life and dishonesty, contradiction, unhappiness how can we solve all these many problems? Which one would you like to discuss?

Q: The last one.

K: The last one.

Q: (Inaudible)

K: You said that to observe trees, nature, the skies, the rivers, the waters, observe people, and observe oneself, there must be freedom; will not this freedom lead to chaos? That is what the lady asks. So what shall we talk over together? Together, not I answer and you just listen, but together go into the question, which question would you like take?

Q: About fear.

K: You want to talk about fear? Now please don't ask any more questions, let's find out which one of these questions you would like to talk about. That to observe one must be free and if there is freedom will not there be chaos in the world? The other is, we live such a complicated contradictory life, rather stupid, exploiting, hurting people, with all our problems, is it possible to resolve them all? And to talk about meditation and sleep, and fear. Now just a minute, which of these questions would you like to discuss very carefully?

Q: Freedom.

K: Which is that? (Audience laugh) Why do you laugh? I am just asking.

Q: Is it possible to be free?

K: Can we be free, would you like to discuss that? That is, with all our complications of our life, poverty, exploitation, conflict, suffering, all our life which is so miserable, so unhappy, can we be free of all this? Shall we discuss this? Do you really want to go into this seriously, including fear. What do you think is the central factor, which causes all these disturbances, contradiction, misery? What is the central root of it? Do you understand? We can discuss the pruning of a tree and we go on talking about pruning, pruning trees. But if the root is rotten and is not healthy, whatever it produces must be rotten, inedible, useless. So, are we discussing, talking over together, the pruning of the branches, the peripheral activity or going to the very root of the matter?

Please understand my question, first: shall we talk over together the peripheral. You know the word peripheral, which means the outer; the branches of a tree or should we concern ourselves and find out what is the root cause of all this? Disturbances, hypocrisy, fear, the invention of gods and all the rest of it, the misery that man lives in. Which shall we discuss? The peripheral activity or the root cause of it?

Q: The root cause.

K: You want to discuss the root cause. How do you find out? How do you find out the root cause of all our misery, confusion and all the rest of it. The root cause. Now just a minute, let me explain a little bit. Is there a cause? We say there must be a cause for all this misery, for all this confusion, for all this uncertainty, fear and so we are trying to look for a cause. Right? Is there such a cause? We are looking for it. But there may not be a cause at all. You understand my question? Let us find out. Where do you begin to enquire? You understand? We want to find out the cause, the beginning of all this confusion. Right? The beginning, and if you could understand it, eliminate it, be free of it, then perhaps life will be a marvellous affair. So how do you try to find out the root of it? You understand my question? Do you take one branch and go to the root - you understand my question - take one branch like fear, like pleasure, like sorrow, like confusion, take one issue, and work it down to the root. There is a tree, do you take each branch and go down to the root, there are many branches, or do you see the whole of it? Is this clear?

Would you kindly listen: sir there are spokes of a wheel, collecting the spokes will not make a wheel. Right? Are you clear on this point? Collecting the many spokes will not make the wheel. Do you have a perception of the whole or do you want to discuss a particular and then through the particular come to the whole? You have understood my question? Through the particular come to the whole, or you have a perception of the whole and then take the particular. You see the difference? One is to analyze. Right? Analyzing the particular, through the analysis come to the root, or without analysis see the whole and work out the particular. I wonder if I am making myself clear.

Q: (Inaudible)

K: I am going into it sir, have patience. First, please understand my question, this is very important. We are always taking a particular like fear and then try through fear to understand the whole movement of our life. Or you understand the whole movement and then take a particular thing. Like, an architect - any architect here? Like an architect, he has a perception of the whole building. The whole building; the nature of it, the structure of it, the beauty of it, the line of it, the proportions, the shade and depth and so on, and having the perception of the whole he work out the details. Right? You understand this? Now which is it we are going to do? Have you understood my question? Please be good enough to understand my question first. We are used to work out from the particular, deduce, whereby there may be a different way of looking at it. Take the whole of life, and see the very root of it. You are not used to that, so you have never done that, you are not used to it, so let us begin with the particular. Right? What would you take up? Fear? Or confusion or unhappiness?

Fear: in the understanding, exploring, going into the whole movement of fear, will you find out - please listen - will you find out the root cause for all the confusion, all the misery. Do you understand what I am saying? I will explain, I am afraid - I will go into fear later. I am afraid. By understanding and being free of fear, will I have solved all the other problems? - confusion, uncertainty, sorrow, anxiety, greed, hatred. You understand my question? By understanding, going very deeply into fear, will I resolve all the other problems? Be clear on this point. So it is very important to understand, whether by discussing one particular aspect of our life, will you understand the totality of our life? You understand? Am I making my question clear? You, sir, you are looking at me. You follow what I am saying?

Q: No.

K: You don't understand me. You follow what I am saying? So, you are not used to taking the whole of life and looking at it, but you are used to, through education, through tradition and so on, you are conditioned to take one aspect of life and hoping thereby to resolve all the other problems. Right? So let us do that. Fear, you want to discuss fear. What is fear? You are afraid; aren't you? At least be honest with yourself. You are afraid. Afraid of losing your job; afraid of death; afraid of not reaching god or whatever it is, afraid of not doing the right thing; afraid of not being respectable. We have many, many forms of fear, which is the fear that you have?

Q: Fear of the future.

K: Fear of tomorrow, is that it? One is afraid of tomorrow.

Q: Fear of wasting life.

K: Fear of wasting life, your life. Find out, sir, what is your fear.

Q: Afraid of ignorance.

K: Oh, come off it! Are you afraid of ignorance?

Q: No, but generally.

K: You, sir. Just listen we are talking seriously. This is not a matter of laughter. You said fear of ignorance. Are you really frightened of being ignorant?

Q: No sir, I am not at all sir.

K: Sir, I am asking you a question: are you afraid of being ignorant?

Q: No, sir.

K: Then why do you bring that up?

Q: I see it's a problem.

K: Whose problem?

Q: Generally, sir.

K: No, sir. I asked - either you are not courteous enough to listen to my question, which is, what is your particular form of fear? Yours, not somebody else's.

Q: I have no fear.

K: The gentleman says he has no fear. We can't say anything more about it.

Q: I am afraid of public opinion.

K: So, you are afraid of public opinion, afraid of tomorrow, future. So, what are you afraid of?

Q: Afraid of suffering.

K: Afraid of suffering. Go on, sir, unless you are all marvellously free human beings of fear.

Q: Afraid of death.

K: Afraid of death, afraid of suffering.

Q: Afraid of losing security.

K: Afraid of losing security both physical and psychological.

Q: Afraid of doing the wrong thing in relationship.

K: Afraid of doing wrong things in relationship.

Q: Afraid of not being able to forget.

K: Afraid of not being able to forget, that is, regrets. Now which of these do you want to discuss?

Sir, have the courtesy to listen, politeness to listen. You have so many fears. Fear of tomorrow, fear of insecurity, fear of death, fear of wasting one's life and so on. Which if these do you want to go into? I am waiting sir. You tell me!

Q: All fears.

Q: Fear of security?

K: Shall we go into that?

Q: Yes.

K: You see you agree to anything. You are not responsible for yourself. You are not thinking out for yourself. I am asking you most respectfully: what is your particular form of fear? Are you aware of it? Do you know it? Do you know your particular fear sir?

Q: Yes.

Q: Fear of I don't know what.

K: Fear of the unknown, which is death, tomorrow, which is the unknown. You don't know what might happen tomorrow. There might be an earthquake. The building may fall down and kill you. You see, it shows, sir, you have not looked at yourself. You do not know your particular fear. You want to discuss fear as a generality. You don't say, look, I am frightened of death; I am frightened of loneliness; I am frightened of losing wife. I am frightened of losing my sex; I am frightened of losing the property I own; I am frightened of not getting a better job; which of these are you aware of? You follow sir?

Q: The ending of life before I know myself.

K: Fear of death before knowing the whole nature of myself. That is your fear. Now which of these fears do you want to discuss? Your fear, not mine or somebody else's.

Q: I love a particular girl. I want to marry that particular girl. My parents won't allow it so I am afraid.

K: Throttle the parents or run away with the girl. You are all grown-up people, I believe, educated, and apparently fear doesn't mean a thing to you. You just talk about it. You really don't know what fear is. Do you? You are all well fed, good jobs, or money, and you have never found out for yourself what you are afraid of. Look at the tragedy first. The tragedy of so-called educated grown-up people, who have studied sacred books or whatever it is and do not know for yourself what you are frightened of; that is a tremendous tragedy. You understand sir?

Now let us take one thing: you are afraid of tomorrow, the future, shall we discuss that for the moment? What is the future? Just investigate, don't answer. What is the future? When you use the word 'future', tomorrow, or ten years, hence what do you mean by the word 'future'?

Q: Planning.

K: Wait, wait. What is the past? What do you mean by the word 'past', what do you mean by the word 'present'? What do you mean by the word 'future'? The past, the present, the future, what does it imply? Sir, don't be nervous sir.

Q: Time.

K: The past, the present, and the future, somebody said, it is time. Just listen carefully. What do you mean by time? Just listen, I am not quibbling about it. If you understand this you will understand so much, you learn so infinitely. So we are talking about the past, the present and the future. All this implies time, that is, there was yesterday, today, and tomorrow. Right? That is, according to the calender, it was 29th yesterday, 30th today. So according to the calender, according to the sunrise, sunset, that is one kind of time. Right? There is another kind of time. Which is, I have done something in the past which I regret; I am doing something in the present which is coloured by the past; and the future is shaped by the past. This is simple. Have you lost me? So past, present and the future is a movement. It is not static. It is not fixed. It is a movement. So time is a movement. Right? Time is a movement. This is clear sir. Time is a movement. Are you afraid of this movement? You are afraid of the past. What is the past? Don't introduce karma and all the rest of it, but just the past. The past being how you were educated, your memories of what you have learnt, memories of your pleasures, sexual and others, memories of what you should do and what you should not do. So the past is the collection of memories, remembrances, whether pleasurable, painful or regretful. You are following all this, don't get tired, we are just beginning. You are investigating with me. I am not talking to myself. o the past is all those memories accumulated during the time, whether it is 10, 30, 50 years or a hundred. During this life time, that's good enough. During this life time. I won't enter into the problem of reincarnation and all that. I am only taking this short period of life which one is actually living. Which is, the past is all the collections of memories, painful, pleasurable, regret and so on. So all that is the past. Is this clear? In this life time not whether you are born previous life and all that, we won't enter into that for the moment. During this life time you have collected all the experiences, memories, knowledge, which is the past. Right? So knowledge is the past. All knowledge is the past. Please see the truth of this, not agreeing, see the truth of it for yourself. All knowledge, scientific knowledge, knowledge you have gathered through experience, knowledge that you have gathered through information, all knowledge is the past. Right? Are we learning together? Not memorizing what the speaker is saying, learning. So in the past we live, don't we. All your living is in the past.

Q: When you are actually living memory doesn't interfere.

K: Is that what you are saying? Is that a theory or an actuality? Don't please, if a may ask you, most kindly, don't theorize, don't speculate, find out actually what you life is.

Q: (Inaudible)

K: What do you mean by living? actual living is the operation of the past in the present. Right? The past shapes, controls, changes, modifies the present. This is obvious sir. So, if you look at your daily life, you are actually living in the past. You may think you are living in the present, or complying according to the pattern of the future, but actually you are living in the past. Your name, your recognition as so-and-so, and the familiarity of your habits, of your surroundings, everything is collected, stored in the past as memory. It is simple. So you are living in the past. You won't like that but it is a fact. Right?

Q: The habit and conditioning comes from the past.

K: Habit, conditioning, tradition, everything is from the past. The past meets the present, modifies it and goes on. The future then is the modification of the past, meeting the present, and shaping the future. This is a simple ordinary daily fact. That is, I have collected lots of memories, unhappy, pleasurable, confusing and so on and I meet the present. The challenge of the present. The challenge. And I respond according to my knowledge, memory and so modify my memories and go on. So the past meeting the present modifies itself and goes on. This is a simple daily fact. This past, which is, you as a Hindu, or a Brahmin, or whatever it is, the past meets the present 20th century with all its technology, with all its economic problems, and you modify your Brahminism or what ever it is and go on. So life is a movement from the past, through present to the future. Now what is it that you are frightened of?

Q: The unknown.

K: I explained madam, the future is the result of the past. The future: you are afraid of the unknown. You are afraid of the unknown because you are afraid of losing what you know. Is that it?

Q: Being trapped in that movement.

K: Sir, you haven't understood, sir, please. I am asking you, please, sir, what is it that you are afraid of? You say, 'I am afraid of the unknown, the future'. Please listen. You are afraid of the future. What is the future? It's a movement of the past, modifying itself and going on. This is your daily life. So, what are you afraid of? Ending this movement?

Q: The past has become the present. And the present is going to be the future, so there is nothing to be afraid of.

K: Is that a fact with you? Don't laugh sir please. I am asking you most respectfully. When you have understood the business of past, present and future, you have ceased to fear?

Q: Yes sir.

K: Actually?

Q: The more I explore the concept I am afraid I have not used my time in the past correctly.

K: It is not a concept. It is a fact. Don't make a fact into a concept. It is very important to understand this. The fact is we live in the past, we are jealous, we know hatred, it is all in the past. And that past is all the time moving in the present, modifying, going on - like a river that is going on. It is not a concept. It is a fact of our daily life.

Q: But even then...

K: I am going to come to that sir, first please listen. You are this movement. Aren't you? You are not separate from this movement of the past, the present, and the future. You are that. Right sir? You can say, I am the higher self, there is god in me, but it is still the past tradition, saying that, and all that is the past. Even your higher self, even your atman, Brahmin, the whole works of theology is still in the past. Which you have accepted, which has been, through propaganda of years, impinged on your brain. You are the past. You are being modified in the present. You are the future. Right? That is a fact. That is an actuality. Now what are you afraid of?

Q: (Inaudible)

K: Please sir, you have not accepted. Please listen sir. Kindly listen. You have not accepted an idea. You have seen the fact. There is no need for acceptance. The sun rises and the sun sets. You don't say, I accept that idea. You are all so cuckoo, you don't think. You just live in ideas, words. So I am saying you, Mr Smith, you Mr Roa, or whatever it is, you are the past, you are the present, modified by the present activities and you are the future. This whole movement is you. You are not separate from time. Time is the past, present, and future. You are the channel of time, you are that time. Right? That is a fact like a microphone. Now, wait a minute, what are you afraid of?

Q: (Inaudible)

K: Wait sir, you have not even listened to the question. Please have the courtesy, politeness, to let the speaker finish his sentence. Think it out before you answer my question. I said, you are this, the whole movement of time. Sir, see the beauty of it. You are missing so much; you are this whole time. And what are you afraid of? This movement coming to an end? Are you afraid of that?

Q: Pleasure coming to an end.

K: So, you are afraid of losing pleasure. Just a minute sir, go into it quietly. You are afraid of losing your pleasure. Pleasure - sexual pleasure, right? Pleasure of having clothes, possession, power, car, money - if you have all that - pleasure of your family, pleasure of achievement. So all this pleasure you are afraid of losing. Now, wait a minute. What is pleasure? See, you use the word, and think you have understood it. What do you mean by that word 'pleasures? You look at a sunset, if you ever do, I am afraid you don't, but if you do look at a sunset, and see the beauty of the sunset, the colour, the streaks of light, the quietness of the sunset and so on, when you do look at all it, it gives a great pleasure. Like looking at a beautiful tree, like looking at a beautiful woman or a man, it gives you pleasure - sexual excitement, sensory and all the rest of it. Now, at the moment, at the second of that pleasure, you don't call it a pleasure, do you?

Q: Well...

K: Have the courtesy to listen to my question. At the moment of anger, at the second of anger, there is only anger, there is no 'I am angry' - that comes a second later. Right? So, at the moment of pleasure, at the second of pleasure, there is no saying, 'I am seeking pleasure'. Right? So, always a second, or a moment later, you say, how happy I was, I want more and more of it. So watch it carefully, sir, please have the courtesy, the politeness, to listen. That is, at the moment of anger, at the moment of greed, or jealousy there is only that fact, that reaction which we have named as anger, jealousy, pleasure and so on. At the second, there is no identification. But a few seconds later comes the identification, and we say 'That was pleasurable. I must have more of it'.

Now what is implied in that? At the moment of its happening there is no 'I'. A second later the 'I' comes in and says, how lovely that was and I must have more of it. And the pursuit of it. Now, what is that, this movement? Is it not the movement of time? Just look at it. The movement of time. The second it happens, there is no time. There is no saying, ah, how happy I am. A second later you say, how happy I am.

Q: (Inaudible)

K: Do listen sir, have the courtesy, the politeness to listen to the speaker till he has finished. Find out what he wants to say. And then you can say whatever you want to say. I am not preventing you from saying anything you want to say. So, this second of happening, then identification with that happening with myself and wanting more. If it is pain, at that moment of pain there is no you. A second later you say 'how awful, I have an awful pain'. Then the avoidance of it. It is the same movement, as pleasure, same movement as pain. So all that movement is time, isn't it? Time is involved.

So what you are afraid of is not being able to pursue the pleasure that you have, and the ending of it. You are afraid of you pleasure ending. Right? So what are you going to do about it? What are you going to do about your pleasure and the pursuit of pleasure and the fear that it may end? You are faced with the problem. Right? What is your response?

Q: (Inaudible)

K: You haven't understood, sir. Time must go on? The sun rises and sun sets. There is light and darkness. This will go on even though you don't exist and I die, but this will go on. Right? So time will go on. Wait sir, listen to what I am saying. I must have the patience of the devil. You don't seem to have a little patience. You go on with your own ideas, with your own thinking. That is, time by the clock, which is chronological time, sun rising, sun setting, the stars, the moon, that is so marvellously orderly that will go on. Right? Even though you die. So what you are afraid of is the ending of you, with your pleasures, with your anxieties, with your memories, with your pain, with your sorrow, with your losing attachments, all that is what you are afraid of. Right? No?

Q: Sometime back you said there is a gap between the two, I want to know how the link happens.

K: I don't understand your question.

Q: How does the 'I' which lives in time operate on fear? How does the brain record time? Sir, I see a beautiful sunset, at that moment I don't record.

K: Sir, that is not what he is talking about.

Q: Fear arises in me. For a split second, I recognize that fear, the recognition of fear is in time. But fear itself is out of time. What is the difference between fear in time and fear out of time?

K: All right, I've got your question.

Q: (Inaudible)

K: Sir, that gentleman has asked a question and you are going on with your question. You have not the courtesy to listen to his question. How impolite we are. The question is, as far as I understand it, please correct me if I am wrong: fear arises, and the arising of the fear is out of time. Then, I recognize it by naming it and so make that into time. Right? What is the relationship of fear, which existed before I named it and the fear of time. Right? Is this your question sir?

Q: The last sentence is not correct.

K: What is not correct sir?

Q: (Inaudible)

K: I have repeated what you have said. May I repeat it again, sir. At the moment of arising fear is out of time, according to you. Then, the naming of it, the giving it a recognition, that is in time. So what is the relationship.

Q: (Inaudible)

Q: He is saying that it is according to you, is it not according to him?

K: Will you move out of your position, sir, if I correct you? If you will change your position, if I show you. Right. Let's be very, very simple. Anger arises, then you name it. Right? At the moment of the arising of that thing called anger, there is no time. When you name it then it becomes time. Right? So are you asking, is it possible to be aware, or watch the arising of anger, and not name it. If you don't name it, it is out of time, the moment you name it, you bring it into time. Right?

Q: He said, what is the link?

K: Of course sir this is a little complicated. Go into it with me, if you are interested, if not go and jump, skip a rope, or whatever you like.

Q: Absolutely there cannot be a link between the two, then how the link happened is my question.

K: How does it happen, what?

Q: By saying, the very act of naming. the very act of recognizing, which is naming brings...

K: He doesn't listen, it is purely an abstract thing, you are not doing it. Let us be simpler. What are you afraid of? All the past is you, all your memories, all your pains, all your pleasures, and your aspirations and your idea of atman, god and this and that. all that, the past which is you, you are not different from the past. So, what are you afraid of? Ending this? Which is death, isn't it? Right? Right sir? Ending. Now wait a minute. Have you been ended; please listen, have you ever ended while you are living now, a particular attachment? You are attached to something, aren't you? Right? Yes sir? Wife, house, ideas, beliefs, you are attached to something. Can you end it without argument, without saying, why should I end it. You won't discuss this with death. You understand? He does not give you time to discuss, 'Wait wait, old boy, give me time, let me detach myself'. He says, end. Have you ever ended a particular attachment, ended it? Have you?

Q: (Inaudible)

K: Don't be flippant sir, this is very serious. Have you ended any pleasure? No. Find out. Find out if you can end a particular pleasure. End it, not say, I will end it today and pick it up day after tomorrow. Your attachment to your wife, to your children, end it. And see what happens. That is what is going to happen when death comes. Right? You have no time to argue with death. Probably you will die of some disease, or unconscious, so I am saying while you are living find out what it means to end something completely end, not pick it up next year. Then you are facing fear. Right? Then you are actually facing fear and frightened of what might happen if you detach yourself from something. Do it! You leave your order of monks, leave your gurus, leave your traditions, leave your beliefs. End it with a sharp knife so that it is finished. Then you will know what fear is. Then you will find that you are tremendously lonely. You understand? That is great fear. But without ending something you are trying to discuss theoretically. And you will go on I am sure of it. You will go on being attached, go on talking about all this and next year when we meet you'll say, let us talk about attachment.

So, you never in your life, living, face fear. You talk about fear, and I say you will know the nature of fear when you free yourself from any kind of attachment. Give up your Hinduism - you might lose your job, you might not be able to marry your daughter. You follow? So, you are frightened. So if you are serious, if you go into this matter of fear very deeply, you have to test it, you have to find out for yourself; not play around with words. You are attached to your wife, aren't you? Or to your girl friend, aren't you? Or to your job, or to your opinion? Or something or the other? Will you naturally, happily end it? Go on, sir.

Q: When you try to end a habit, conflict is produced.

K: Because one has not understood the nature of the habit, why the mind, the brain functions in habit. You function as a Hindu, which is a habit. Right? You function as a specialist, as a doctor, an engineer, or a businessman, and that's a habit. Why does the brain function in habits? What a tragedy it is, sir, how you are wasting your life. That is what that gentleman asked: he asked, how I am to prevent myself from wasting my one life, the precious life, I have. Please help me to prevent the wastage of my life. Right? Aren't you wasting your life? Consider it sir, aren't you wasting you life?

Don't take notes sir, please apply it to yourself sir, not notes, for god's sake. What is the matter with all of you? When somebody tells you, he loves you, do you take notes? That is what I am telling you. I am telling you, I love you, and you say 'Yes sir, very interesting', or, you think about something else. Aren't you wasting your lives sirs and ladies? If you are living in a world of ideas you are wasting your life. The word 'idea' you know, comes from Greek, which means to observe: Just to observe, not make an abstraction of what you observed and that abstraction becomes an idea. You understand. The word 'idea' means from Greek, Latin and so on, pure observation. Now have you observed how you are wasting your life. Aren't you, aren't you wasting your lives sirs? Which means you are living in a world of ideas, world of make-believe, world of suppositions and theories. Right? Or some conclusion you have come to and you live with that conclusion; all that, if I may point out, is a waste of life. Life is to be lived, to be understood, gone into very, very deeply. It's your life? Why you are so colossally selfish - aren't you, colossally selfish? Right, sir? And how can a selfish man live without conflict. He must live in conflict.

There you are, you are taking notes again. Why do you waste you time coming here sir? Look sirs, the speaker wants to tell you something: tell you that there is a different way of living, actually in daily life, not in heaven or in some future, but in daily life there is a way of living where live isn't a problem, life isn't a struggle, life isn't a beastly everyday boredom, and I want to tell you, I want to communicate with you. That means let's talk it over together. Not you accept or agree with whatever I say, but let's talk it over. But you, you are not willing to do that. You sit there, accept or reject what is said, or you are mesmerized by your own ideas. You understand sir. So, please don't waste your life. This is the only life you have. You may think you have a future life - reincarnation, but what you do now will control the future, obviously. So, don't waste your life. Which is like a person who has got tremendous affection and says, please don't waste your life.

Q: Talk.

K: No sir, it is finished.

Q: (Inaudible)

K: What has this to do with what we are talking about. He is talking about some Soviet Union books. That gentleman has not listened at all. I don't know why you all come. Sir, don't you know life is the most precious thing? You understand? And how you are wasting it, destroying it. We will go into this when we talk in the public talks. We will go into it very, very carefully sir, please have the courtesy to listen.

1977

Madras 1977

Madras 2nd Public Dialogue 29th December 1977

Texts and talks of Jiddu Krishnamurti. Krishnamurti quotes. Books about
J Krishnamurti. Philosophy.

suntzuart

the 48 laws of power