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Madras 1979

Madras 6th Public Talk 14th January 1979

I would like if I may to talk about a great many things this afternoon, and if we can together go into something very simple, but very, very complex. First we are going to, together - please bear in mind always together, I am not just going by myself galloping along - we are going into the question of if it is possible to keep the brain very young probably this has never been tackled by the scientists or by the gurus or by the religious people. I don't know, they may have, but I don't know. I would also like to go into the question of continuity and advancement and death; and whether it is possible for human beings in our ordinary daily life, to have a full heart, to know, to be aware, to have in their consciousness the quality of love. And also if we have time, to go into the question of meditation - a mind that is in meditation, not what is meditation or how to meditate, but the nature of a mind that is wholly involved in meditation. Meditation when it is done consciously, deliberately, is no meditation at all. We will go into all these things, if we can, this afternoon.

So, first of all, we are going to talk over together whether the brain, which is part of the whole mind, with its capacity to think, to store up a great deal of information, knowledge, experience from generation after generation, millennia after millennia, whether that brain, so heavily conditioned and so constantly wearing itself out, whether the brain can rejuvenate itself. That is a very complex problem, you understand the question first, because I am sure, one is sure, this question has been asked in different ways probably, but one has never gone into it deeply. And if we can be, at least for ten minutes serious giving your deep attention, not to what I am saying, not what the speaker is describing or going into, but we are together taking a journey into the whole business of this brain, which is so very old, which is so extraordinarily capable, which has infinite capacities, which through time has evolved, acquiring a great deal of experience, knowledge, and whether such a brain, yours, not mine, yours, can unburden itself of a continuity and end continuity to begin totally anew. I don't know if you are following all this.

The scientists with whom the speaker has talked a great deal, they maintain there are two parts of the brain - the left and the right. The left holding all the information, knowledge, technological, and the whole knowledge and the active process; and the other, the right, is new, not too conditioned, and the not too conditioned brain moving forward and shaping or controlling or driving the left. You understand all this? I am not a brain specialist, nor have I read all these books, but one can observe something quite different, which is the totality of the brain, not the left or the right, but the quality of the brain that has been evolved through various experiences, through various cultures, through various racial limitations, through various social, economic pressures. This brain is an extraordinary instrument. And whether that brain which controls all our thinking, all our activities, all our sensory operations and so on, whether that brain can become totally innocent. I am using the word 'innocent', please carefully, not the Christian idea of innocence, the lamb and all the rest of it, but we are using the word 'innocent' in the sense, it comes from the Latin, 'not to hurt'. Not to hurt, that is, a brain that is capable of not only not hurting others, but also not being able to be hurt. You understand?

Please don't merely agree with words. Go into it. Observe your own mind, your own brain, because we are going into something very, very subtle, very difficult and unless you are observing it yourself, you will miss the whole thing. You have to do it, you have to work with the speaker, not just listen and pass by. We are asking a very, very serious question. We are challenging the brain itself to find out whether it has the capacity, the energy, the drive, the intensity to break down this continuity of the past with all its accumulated experience and in the very ending of it, the very brain cells themselves undergo a change, a transformation. You understand my question? Please understand the question first before you agree or disagree. I wish there were only a few people with whom I could discuss.

Thought is a material process, because thought is the outcome of memory, experience, knowledge stored up in the brain, in the brain cells themselves - we will keep it to the brain, that's good enough. And it has functioned in a particular direction continuously evolving, evolving and thought is a material process. Of that there is no doubt, because memory is part of the brain; brain is material. And this brain contains the memory, the experience, the knowledge, from which comes thought. So thought is a material process and thought has its continuity because thought is based on knowledge which is the past. The past is operating all the time, modifying itself in the present and continuing, so there is a continuous movement which is the movement of brain. You are following all this? I'll go on. And in that continuity the brain has found security. Watch it yourself. A continuous tradition - values, opinions, judgements, evaluations, conclusions and so on - a continuous tradition which conditions the brain and that continuity is in time, a duration, so in that duration, in that continuity, the brain has found security. You are following all this? Watch it yourself, sir, because this is your life, for god's sake, not my life. Watch it yourself. So in this continuity it has found an immense sense of being safe, because the brain can only function when it is completely safe; either safe in a belief, safe in an illusion, safe in certain kinds of knowledge. This is what is happening to us. So the brain needs security. That is clear. You can watch it yourself, your own operation of thought, the movement of thought. Any disturbance in that continuity, either the brain becomes neurotic, when it is profoundly shaken - trauma as it is called; or when there is a great challenge, and when it cannot respond properly, then as it cannot respond properly, it finds its continuity in which it has sought in security is disturbed. You are following all this? Watch it. It is so obvious. When you go into it very carefully this becomes very simple.

So we are asking, whether a brain, which is your brain, which is the brain of all human beings evolved through immemorial time, conditioned by cultures, religions, by economic, social pressures, that brain has had a timeless continuity till now, and in that duration it has found a sense of being safe. That is why you accept tradition. Because in tradition there is safety, in imitation there is safety, in conformity there is safety, and there is also safety in an illusion. Obviously all your gods are illusions put up by thought. So there is not only the obvious continuity, in which the brain seeks safety, but also it finds safety in all kinds of illusory activities in our daily life. Which is a belief or faith is an illusion. There is no need for belief or faith, but having a faith in God, in Jesus, in Krishna or whatever you like to call it and in that faith, in that belief, in that devotion, there is a sense of being protected, being in the womb of god, which is an illusion. So we are asking now, whether the brain can discover an ending of this continuity of time, because the continuity of time is considered advancement, progress, evolution, evolution based on the continuity of knowledge. And we are challenging that.

So we have to consider what is death. Please don't be stimulated by the speaker, because if you are stimulated by the speaker then when you leave the place your stimulation disappears. But if you are actually partaking in this challenge, in this movement, then it is yours, it will be abiding, it will stay. But if you are being stimulated, it's like taking a drug, whisky or whatever you take, it will stimulate for the time being, but it disappears. So please don't be stimulated by the speaker. If you are stimulated by the speaker then you will depend on him, then he becomes the authority, and your beastly little guru, and I am not your guru because this demands that you be a light to yourself, not the light of another.

So, we have to go into the question, because that is part of the brain, death. Death means total ending, and the destruction of the brain. Because the oxygen cannot go into the brain, and all the rest of it. Death implies an ending, ending to a continuity of life, the life which you now lead, your life, and opposed to living, the ending.

So first one has to examine the continuity of what we call living, and the ending of it which we call death. And to examine this, any form of fear, any form of opinion, judgement, evaluation has no value. We have to examine 'what is', the 'what is' of your life, your everyday life. That is a fact. And man throughout the ages has clung to this continuity - the continuity of life, the life that he leads, hoping next life will be a better opportunity, be born in a palace, or have more money, more beautiful and all that kind of stuff. So we are asking something very clear, which is, not only to observe, to examine what we call living, which is our relationship, our ambitions, our greed, our desire for power, status, anxiety, fear, pleasure, sorrow, attachment, detachment, the battle between the opposites, the contradictions. That is our life, with all the gods, superstitions, all that, the ideals, hoping one day we will all be brothers. That is our daily living and that has had a continuity, generation after generation. Please watch it, it is extraordinary what we are doing.

And what is the meaning of death, and what is the meaning of living? We have put death in opposition to life. So there is a fear of what we call living and avoiding or putting as far away as possible what we call death. So continuity in time, continuity in our sorrow, continuity in our fear, continuity in our attachments - please follow all this carefully - and when that attachment is disturbed, broken down, again another continuity, another attachment. Continuity implies time. Right? Time is the movement of thought. Time means movement. From here to there takes time, or psychologically to reach from that which is not beautiful to that which is beautiful. So the movement of continuity is time, and this movement is thought. Right? And that is our life, your life, not the idealistic life, not the life in heaven, or Moksha, or liberation, or the ideal of a non-violent life and all the inventions that thought has created in order to escape from actuality, from the actual daily living.

So, we are asking whether that living, with all its confusion, all that, can end to find out what death is. You have understood? Right sir? I'll show it to you. Go slow.

We are attached to a house, a person, to a belief, to a conclusion, to a concept, to an ideal and so on. We are attached. Analytically you are attached because inwardly you are desperately lonely, and being lonely you want something to escape from this sense of total isolation. That is called loneliness. You must have experienced it, you must have known it, if you have at least observed a little bit. And so you get attached to something, generally a person, an ideal or an experience which you have had.

Now, attachment implies continuity, does it not? The very word implies a duration. When you use the word 'relationship', having a relationship with my wife, one's wife or one's husband, the very dependence, attachment implies time, a duration. Are you following all this? Is this getting a little difficult? Thank goodness. Right sir, verbally you may be following, but the word is not the thing. The description is not the described. Please bear that in mind all the time, that the word is not the thing and if you are caught in the word, you will miss the real thing. That's what you have done. That's part of the intellect that enjoys the stimulation of words and clings to that stimulation and from that intellectual operation, you have created such havoc in the world. The intellect is only a part, not the whole. When the part dominates, there must be division, there must be cruelty, there must be violence and that is what the intellect has done in the world. The intellect has invented the Hindu, the Buddhist, the Christian, the Muslim, the Jew, the Arab and they are at each others throats. And because we have given such importance to the intellect, it has brought about great misery in this world, which does not mean we all must become dull. On the contrary, we are pointing out when the intellect is only a part and when that dominates, there must be decay, degeneration, which is what is going on in the world.

Now we are saying attachment, the very word implies a sense of permanency, a sense of continuity, a quality of duration, and in that time, duration, we hope to have a constant companionship, wholly, safety. Death says to you 'end it'. That is what death means - end your attachment completely because that is what is going to happen when you stop breathing. You are going to leave everything behind. It is like the rich man said, 'At least I can have it till the last moment'. Right? So, please watch it.

Can you know the implication and the consequences of attachment, to a house, to property, to your wife, to a belief, to a concept, to a conclusion, to an opinion, to a god - attachment? Can you see the implications of it is fear, jealousy, anxiety, you may get lost and so on, so on? Can you, listening now, end your attachment completely? Now, you won't shake your heads. That is the test and you are unwilling to test it out.

So, we are saying the brain, when it has continuity, it becomes mechanical. And all thought is then mechanical. There is no new thought, because all thought is based on memory which is the response of knowledge and so on. So there is no new thought.

So death implies the ending of attachment. It is only in the ending there is a beginning. Do you understand? This is something serious, don't play with words. Because, the moment there is an ending, something new takes place. But if there is continuity, there is nothing, there is nothing new under the sun. And it is very important, this ending, because it is only then the brain can discover for itself a quality of movement that is totally not in the past. I wonder if I am explaining all this. Right? Are you following? Are we communicating with each other a little bit?

So death implies the ending, not only the physical organism, but all the things that man has accumulated. If it does not end, there is this whole question, what happens to the mind, to the whole movement of consciousness, not yours or mine, consciousness of man, what happens to that? You understand my question? No, you don't. You see, one has to explain every little thing, you don't capture it. Sir, our daily life is like a vast river - watch it - like a vast river, and the whole human living is like that in which there is all these complexities, problems, pain, sorrow, anxiety. Everything is that river of which we are a part. When the part dies, the stream goes on. The manifestation of the stream is you, with your name, quality and so on, but you are still part of this stream. Are you following? Part of the stream. And we are saying the ending of that stream, you follow, moving totally away from that stream, never belonging to that stream, because that stream is conflict, confusion, pain, attachment, detachment, what is right, you follow, this battle that is going on. So we are saying while you are living, conscious, alive, full of your mischief, or your activities, all that, see that the ending of something voluntarily, not with a motive, ending voluntarily attachment is the beginning of something totally new. You've got it? Because the 'I', the 'me' is a continuity. The 'I' has been not only genetically, from millennia handed down, generation after generation, it is a continuity, and that which is continuous is mechanical, there is nothing new in it. Right? You see it. It is marvellous if you get into this.

Now there is another point, another thing. There is continuity as long as the brain - please listen quietly, don't agree, just listen - as long as the brain is registering. Right? You are following this? As long as I am registering the hurts, the pain, the brain is registering all this, and that gives it a continuity. That gives the idea that 'I am continuing', and that continuity is considered a progressive diminution, gradually ending the 'I'. You follow? As long as the brain registers, like a computer, it is mechanical. When you are insulted or praised, it is registering and millennia after millennia it has registered. You follow? That is our conditioning, that is our whole progressive movement. Now we are asking is it possible, please listen to the question first, is it possible not to register except that which is relevant, and nothing else? You understand this? Why should one register when you are hurt, why should you register when somebody insults or flatters? I am asking why? And when you register, when the brain registers, that registration prevents the observation of the other who has insulted. That is, you observe the person who has insulted you or praised you, with the registered mind, brain, so you never see him actually. You are following what I am saying? Oh, come on sirs. Your brain registers again. This registration is a continuity and in that continuity there is safety. It says I have been hurt once and therefore I'll register it, keep it and therefore avoid being hurt, both physically and psychologically. Physically it is relevant, but psychologically, is it relevant? Do you understand my question? One has been hurt. One has been hurt because the hurt is the movement of time which is the building up of the image you have about yourself and when that image is pricked, you are hurt. And as long as you have that image you are going to be hurt always. So is it possible not to have the image and therefore no registration? You are following all this?

Please listen carefully. We are laying the foundation to discover what is meditation. Because if you have fear, do what you will, there is no meditation. If you are nationalistic, if you are ambitious, if you are greedy, this or that, you can stand on your toes for the rest of your life, you will never know what meditation is. That is why we said very carefully from the very beginning of these talks, the understanding of ourselves is part of this meditation; the understanding of sorrow, pain, fear, anxiety, so that the mind, your consciousness with all its content is being washed out. So we are asking, is it possible not to register psychologically, but only register what is not only necessary but relevant? Because when you have established order, when there is order in our life, which we went into very carefully the other day, when there is order there is freedom. It is only the disordered mind that seeks freedom. When there is total order, then that very order is freedom. And we are saying, is it possible only to register knowledge for functioning. Please listen to this. Work it out with me. Register the relevant necessary knowledge to live an orderly life in the ordinary sense - going to the office, driving a car, recognition of your wife and husband, recognition of your name and so on, knowledge that is relevant, that is necessary. Now we are saying, psychologically, inwardly there is no necessity or anything relevant to be registered. Is this possible? You understand sir? Intellectually, logically you can see this, or verbally, but to bring, to come upon this, to see this happening in life, that is quite a different matter. I am going to go into it if I may, because I have so many things I wish to talk about that I wish I could talk to you every day. But I can't. And probably you wish that I couldn't!

So, first of all to go into this very deeply, one has to understand the nature of your consciousness. I am sorry to make it all so difficult, it isn't. What is your consciousness? Have you ever asked yourself? Your consciousness is its content. Without its content it is not. Right? You see this? Come on sir. Help me out. So the content makes up our consciousness. The content is our tradition, our anxiety, our name, our position. You follow? The content is that and that is our consciousness. And thought is dissatisfied with this consciousness and says there must be super-consciousness, above all this. But that movement from the below to the upper is still the movement of thought. Thought is a material process. Therefore, it is still part of this consciousness. You understand, have you understood it? It is part of this consciousness, though thought says there is infinite consciousness, cosmic consciousness, the highest consciousness. It is still within the field of this consciousness which has its continuity and the continuity is its content. Right? See this even verbally, intellectually, it is good enough. And this consciousness has its continuity, attachment, all the rest of it.

So, we are saying, can this consciousness with all its content, which is part of the brain, which is part of the mind, the mind being brain and all that, mind is part of this consciousness, can this whole consciousness realize its content, realize its duration and take one part of that consciousness as attachment, and end it voluntarily. You understand? That means you are breaking continuity. I wonder if you follow all this. Which means, we are asking is it possible to register only what is necessary, relevant, and nothing else? Understand the beauty of that question, the implications of that question, the depth of that question. I say it is possible. I'll explain, but the explanation is not the fact. Don't be caught up in the explanations. Through the explanation, come to the fact. Then the explanation has no value. The commentators make explanations but they never come to the fact. So we are saying, what has continuity is the movement of time, is the movement of thought, the movement of knowledge from the past, modifying itself in the present and proceeding. That is the whole process of registration, the whole movement of registration of the brain, otherwise we could not have knowledge. So that is the whole movement and we are saying that movement has taken over the psychological field. Because one sees knowledge is necessary, otherwise I could not function, I couldn't talk - I won't begin on talking, that is a different matter, that is tremendously interesting if you want to go into it, but I won't go into it now.

We said knowledge is continuity and the brain has found safety in this continuity and therefore it must register. Right? But knowledge is always limited. There is no omnipotent knowledge. So, the brain, having found security in the movement of knowledge, clings to it, and translates every incident, accident according to the past. Therefore, the past has tremendous importance to the brain, because the brain itself is the past. And your own intellect says, logically as we have explained, the intellect says - which is a verbal explanation of intellect - the intellect says, I see very clearly that which has continuity has nothing new, there is no new perfume, there is no new heaven, there is no new earth, and so the intellect says, is there an ending of continuity and not bring danger to the brain, you follow, because without continuity it gets lost. So it says, if I end continuity, the intellect says to itself, if I end that continuity what then? The brain demands to be secure, what then? If it can find something in the ending and the beginning, then it says, all right, I have got it, I am safe. You understand? Now the brain has said 'I can only function in security', whether it is false or true security, and continuity has given it security, which is the registration process. Are you following. Registering, that has given it security. And you come along and say to me, to the brain, register only what is necessary, relevant, and don't register anything else. You understand my question. It is suddenly at a loss. It says, what do you mean by it? Because it is functioning out of security, it says, give me security and I will go after it. Do you understand this?

I say there is a security, but not this kind of security, which is, to put knowledge, thought in its right place. Right? The very orderliness of life is possible only when the brain has understood that it is living in disorder, which it calls security. And when it realizes that security implies putting everything in order, which is everything relevant and nothing irrelevant, then the brain says, I have understood this, I have got it, which is, I have an insight into this whole movement of continuity. Right? You are following? It has an insight. That insight is the outcome of complete order, which is, the brain has put everything in its right place. Then there is total insight into the whole movement of consciousness. And therefore, it means the brain will only register what is necessary and nothing else. Have you got it; you have captured something? In that is implied the activity of the brain undergoes a change, the very structure of the brain undergoes a change, because the seeing something for the first time anew brings a new function to operate. You understand? Sir, your arm, this arm is developed because of its function. Right? So when the brain discovers, sees something new, there is a new function being born, a new organism is taking place. So we are saying, it is wholly necessary for a mind, for a brain to become very young, fresh, innocent, alive, youthful when there is no psychological registration at all.

And we must also go into the question, is love within this consciousness? You understand my question? Has love a continuity? Please listen to the question first. Don't agree or disagree. Just listen to it. We said consciousness is a continuity, tradition, all that. And is love part of this field or entirely outside the field? I am asking, I am challenging. I don't say it is or it is not. We are going into it. Because if it is within the field of our consciousness, it is still part of thought. Right? Because the content of our consciousness is put together by thought - beliefs, gods, superstitions, traditions, all that, fear, is part of thought. And is love part of thought, is part of this consciousness? Which means, is love desire, is love pleasure, sex and all the rest of it? Is love part of this thought process? Which means, is love a remembrance? You are following all this? Love cannot possibly exist or come into being like the fresh morning dew, if the intellect is supreme. And our civilization has worshipped the intellect. That is, worshipped it because it has created theories - there is Brahman, there is no Brahman, there is god, there is no god, you follow? It has created the principles, the ideals, the supreme one or the supreme double or the supreme triple. So we are asking you, is love part of this stream, this consciousness? Can love exist when there is jealousy? Can love exist when there is attachment to my wife, to my husband, to my children? Can love exist when there is the memory of sexual action, a remembrance, a picture, all that? Has love a continuity? Please go into it. Find out because that thing does not exist in your heart, that is why the world is in such a mess.

To come upon this love, the whole stream of consciousness must come to an end - consciousness being your jealousy, your antagonism, your ambition, your desire for position, your desire for becoming bigger, nobler and all the rest of it, or seeking power. You understand, power, either siddhis, you know, levitation, all that kind of business, or power, position politically, religiously, or power over your wife, husband, your children, all that is implied. Where there is any sense of egotism, the other is not. And the essence of egotism is the process of registration. And we said the other day, yesterday, the ending of sorrow is the beginning of compassion. But we have used sorrow as the means of advancement, becoming better, better, better. On the contrary, the ending, then there is something infinitely new takes place.

Now we can talk about meditation. Don't take postures. Don't suddenly sit up and say, I am going to meditate. Be comfortable. That is all. Sir, there are several things implied in meditation. First, there must be space, not physical space only, but space within the mind, which means no occupation. You understand this? Because all our minds are occupied. How shall I stop chattering? I must be occupied with having a space. I must be silent. You follow? This occupation like a housewife with her cooking, with her children, like a devotee with his god, a man with his occupation, with his sex, with his job, with his ambition, with his position, the mind is wholly occupied, therefore, there is no space in it. You follow? We have established order in our life, not the order of discipline, control. That is out. But we have established order because we have seen, intelligently we have seen that the order can only come out of the understanding of disorder. We have gone into it. I am not going to go into it.

So we have brought about order in our life, order in our relationship, which is very important, because life is relationship a movement, an action in relationship. If there is no order in your relationship with your wife, with your husband, with your children, with your neighbour, whether that neighbour is near or very far, forget about meditation. Because if out of having disorder in your life, you try to meditate, you will fall into the trap of illusions. So that's why we said in these talks, if you have been serious, if you have followed, we have brought about order, absolute order, not temporary order, but absolute order. That order can look to the cosmic order. It has relationship - I mustn't go into it. Just let me go into it a little bit. That order has relationship with the cosmic order. Cosmic order is the setting of the sun, the rising of the moon, the marvellous sky of the evening with all the beauty. And merely examining the cosmos, the universe through a telescope, is not order. It is order here, in our life. Then that order has an extraordinary relationship with the universe. You understand all this?

So we are saying when a mind is occupied there is no order, there is no space. When the mind is full of problems, how can you have space? So every problem as it arises must be immediately solved first, to have space. Do you understand? That isn't part of meditation, not to carry problems over day after day, day after day. I met the other day a lady who said to me, 'When you were a little boy you hurt me psychologically and I am still carrying that hurt.' Sixty years hurt. Oh, you don't see this. So is it possible not to be occupied, which does not mean irresponsibility. You understand? On the contrary, when you are not occupied, you give your attention to responsibility. It is only the occupied mind that is confused and therefore responsibility becomes ugly, and responsibility then has the possibility of guilt and all that. So please don't ask how not to be occupied. If you say, please tell me a system, a method, all that, then you will be occupied with the system, with the method, with the slogans and all the rest of it. But if you see, if you have an insight, if you see that a mind occupied is a destructive mind, is not a free mind, it has no space, if you see that, it happens.

The next question is attention, inattention and distraction. You follow - attention, inattention, concentration and distraction. Are you getting tired? We are saying there is no distraction at all. Please see that point very carefully. There is no such thing as distraction. I will explain, I will go into it. When we are attempting to concentrate, only then there is distraction. Right? That is, thought says - listen carefully to this - thought says, I will concentrate on that, the image, the picture, the idea, the word OM or whatever it is, I will concentrate on that and thought is focusing its energy on that. But thought also wanders off and then thought says, that is distraction, I must come back to this. Both are the movements of thought. Are you following all this? So there is no distraction, it is only the movement of thought. Right? And concentration implies enclosure, resistance. So we are saying, where there is concentration, which is thought focusing its energy on a particular thing, image, whatever you want to concentrate on, and in that process of concentration, thought wanders away. And that you call distraction, but the concentration and the movement away is part of thought, is thought. So don't ever say to yourself that I am being distracted, because you eliminate the conflict between concentration and distraction. You are getting what I am talking about? And we are saying if you have understood that, then attention.

To attend - are you attending now? Attend, which means what? If you are really deeply attending, there is no centre from which you are attending. Right? You understand? And that attention cannot, as you would like it to, continue. Right? You are following? The continuity is inattention. Have you understood this? I will explain. When you are attending, which means, listening - I will explain what it means, listening, the art of listening, the art of seeing, the art of learning. That is the total movement of attention. In that attention there is no centre that says, I am learning, I am hearing, I am seeing. There is only this enormous sense of wholeness, which is watching, listening, learning. And in that attention there is no movement of thought. I don't know if you have noticed it. There is no movement of thought. Then that attention cannot be sustained, then thought says, I must find out how to come by, arrive or achieve that attention. This movement away, this movement of wanting to capture that attention is inattention, is lack of attention. You have understood this? Now to be aware, to be aware of this movement away from attention is to be attentive. Have you captured it?

So we said the mind must have great space, limitless space and that can only take place when there is no chattering, when there is no problem, because problems had been resolved, and the movement of the mind in sleep is also quiet, because it is not constantly dreaming, because you are resolving the problems as they arise. I won't go into it, it's too long. So having great space, and you can only have great space when there is no centre. The moment you have a centre, there must be circumference, there must be diameter, a movement from this centre to the periphery. Space implies no centre. Therefore it is absolutely limitless. And we are saying concentration is a distraction of thought. Thought itself is a distraction. And attention implies giving all your energy to listen, to see, in that there is no centre. Then comes a mind that has understood order, and is free of fear, ending sorrow, has understood the nature of pleasure and given its right place and so on. Then the question is what is the quality of a mind that is completely silent? Not how to achieve silence, how to have peace of mind. That is what you all want, a peace of mind, and you will only have a piece! We are saying the quality of a mind that is absolutely, timelessly silent.

Now there is silence between two notes, there is silence between two thoughts, the silence between two movements, the silence between two wars, there is silence between husband and wife before they begin to quarrel, before they begin to have all kinds of things happen. We are not talking of that kind of quality of silence, because they are temporary, they go away. But we are talking of silence that is not produced by thought, that is not cultivable, that comes only when you have understood the whole movement of existence. And then, there arises, in that there is silence, there is no question and answer, there is no challenge, there is no search, everything has ended. In that silence, if you have come to that, with a great sense of space and beauty and extraordinary sense of energy, then there comes that which is eternally, timelessly sacred, which is not the product of civilization, product of thought. That is the whole movement of meditation.


Madras 1979

Madras 6th Public Talk 14th January 1979

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