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Network of Thought

Longer, Unedited Versions

Amsterdam 1st Public Talk 19th September 1981

Most unfortunately there are only two talks and so we have to condense what we have to say about the whole existence of life. We are not doing any kind of propaganda; we are not persuading you to think in one particular direction, nor convince you about anything. We must be quite sure of that. We are not bringing something exotic from the East, all that nonsense that goes on in the name of the gurus and those people who write strange things after visiting India. We do not belong to that crowd at all. But we would like to point out that during these two talks we are thinking together; not merely listening to the talks, listening to some ideas, either agreeing or disagreeing with those ideas, we are not creating any kind of arguments, opinions, judgements, but together - I mean together, you and the speaker are going to observe what the world has become, not only in the Western world but also in the East where there is a great deal of poverty, great misery, an enormous amount of population, where the politicians, as here in the West, are incapable of dealing with what is happening. They are all politicians thinking in terms of tribalism. Tribalism has become the glorified nationalism. And we cannot therefore rely on any politicians, or on any leader, or on any books that have been written about religion. We cannot possibly rely on any of these people, neither the scientists, nor the biologists, nor the psychologists. They have not been able to solve our human problems. I am quite sure you agree to all that. Nor can we rely on any of the gurus. Unfortunately these people come to the West and exploit people and get very rich, and they have nothing whatsoever to do with religion.

Having said all that, it is important that we, you and the speaker, think together. We mean by thinking together not merely accepting any kind of opinion or evaluation but together observe, not only externally, that is, what is happening in the world, but also what is happening to all of us inwardly, psychologically. Externally, outwardly there is great uncertainty, confusion, wars, or the threat of war. There are wars going on in some part of the world, human beings are killing each other. That is not happening in the West, here, but there is the threat of the nuclear war, the bomb, and the preparation for war. And we ordinary human beings do not seem to be able to do anything about all that. There are demonstrations, terrorism, hunger strikes and so on and so on. This is what is actually going on in the outward world; one tribal group against another tribal group; the West, America against another country and so on. The scientists are contributing to all that, and the philosophers, though they may talk against all that but inwardly they continue in terms of nationalism, according to their own particular career and so on. So that is what is actually going on in the outward world, which any intelligent human being can observe.

And inwardly, in our own minds and in our own hearts, we are also very confused. There is no security, not only perhaps for ourselves but for our future, our future generation. Religions have divided human beings as the Christian, the Hindus, the Muslims and the Buddhists and so on.

So considering all this, looking objectively, calmly without any prejudice, observing, it is naturally important that we think about all this together. Think together: not have opinions opposing another set of opinions; or one conclusion against another conclusion, one ideal against another ideal; but rather think together and see what we human beings can do. The crisis is not in the economic world, nor in the political world, but the crisis is in our consciousness. I think very few of us realize that: the crisis is in our mind and in our heart. That is, the crisis is in our consciousness. Our consciousness, which is our whole existence with our beliefs, with our conclusions, with our nationalism, with all the fears that one has, the pleasures, the apparently insoluble problem of sorrow, the thing that we call love, compassion, and the problem of death, if there is anything hereafter, and the question of meditation, beyond time, beyond thought, if there is something eternal. That is the content of our consciousness. That is the content of every human being, whether they live in this country or in Asia, in India or in America or Russia. The content of our consciousness is the common ground of all humanity. I think this must be made very clear right from the beginning.

As a human being living in this part of the world, he suffers, not only physically but also inwardly. He is anxious, uncertain, fearful, confused, anxious, without any sense of deep security. It is the same in Asia, with every human being there, it is the same in India, it is the same in America, in Russia. So our consciousness is common to all mankind. Please do listen to this. You may be hearing this for the first time and so don't please discard it. Let's investigate it together, let's think about it together. Not when you get home but now. That your consciousness - what you think, what you feel, your reactions, your anxiety, your loneliness, your sorrow, your pain, the search for something that is not merely physical but goes beyond all thought, is the same as a person living in India or Russia or America. They go through the same problems as you do, the same problems of relationship with each other, man, woman. So we are all standing on the same ground, consciousness. Our consciousness is common to all of us. And therefore we are not individuals. Please do consider this. We have been trained, educated, religiously as well as scholastically, that we are separate souls, individuals, striving for ourselves, but that is an illusion because our consciousness is common to all mankind. So we are mankind. We are not separate individuals fighting for ourselves. This is logical, this is rational, sane. So we are not separate entities with separate psychological content, struggling for ourselves. But we are, each one of us is actually the rest of human kind.

So logically, perhaps you will accept it intellectually, but if you feel that profoundly, then our whole activity undergoes a radical change. That is the first issue that we have to think together about: that our consciousness, the way we think, the way we live, perhaps more comfortably, affluently, with greater facility to travel and so on, apart from that inwardly, psychologically you are exactly similar to those who live thousands and thousands of miles away.

And so we have to think about these problems together. First the problem of relationship: all life is relationship, the very existence is to be related. And when you observe what we have done with our relationship with each other, whether it is intimate or not, whether between two human beings, man and woman, in that relationship there is tremendous conflict, struggle - why? Why have human beings who have lived for over a million years, why have they not solved this problem of relationship? That is, two people living together without conflict, apparently we have not solved it. So if we could this morning perhaps for an hour, think together about it. Let's together observe actually what is that relationship between a man and a woman, because all society is based on relationship. There is no society if here is no relationship, society becomes then an abstraction. So we should together, this morning, consider together what actually our relationships are.

If one observes it closely there is conflict between man and woman. The man has his own ideals, his own pursuits, his own ambition, he is always seeking success, to be somebody in the world. And also the woman is struggling, also wanting to be somebody, wanting to fulfil, to become. Each is pursuing his own direction. So it is like two railway lines running parallel, but never meeting, perhaps in bed but otherwise, if you observe closely they never meet actually, psychologically, inwardly - why? That is the question. When we ask why, we are always asking for the cause; we think in terms of causation, hoping thereby if we could understand the cause then perhaps we would change the effect. May I ask now - you all understand English I hope. If not I am talking to myself, which is rather absurd. One has not been in this country for ten years but one is glad to be back here again, but if we don't understand English then I am afraid our communication is not possible. So one hopes that you understand English as clearly as possible. Unfortunately one can speak in French or Italian but that would be equally difficult.

So we are asking a very simple but very complex question: why is it that we human beings have not been able to solve this problem of relationship though we have lived on this earth for millions and millions of years? Is it because each one has his own particular image put together by thought, and our relationship is only based on two images; the image that the man creates about her and the image the woman creates about him? So we are in this relationship two images living together. That is a fact. If you observe very closely yourself, if one may point out, you have created an image about her, and she has created a picture, a verbal structure about you, the man. So relationship is between these two images. These images have been put together by thought. And thought is not related to love.

Is thought love? Are all the memories of this relationship with each other, the remembrances, the pictures, the conclusions about each other, are if one observes closely without any prejudice, are the product of thought, are the result of various remembrances, experiences, irritations, loneliness. And so our relationship with each other is not love but the image that thought has put together.

So we have to examine, if we are to understand the actuality of relationship, we have to understand the whole movement of thought because we live by thought, all our actions are based on thought; all the great buildings of the world are put together by thought, all the cathedrals, churches, temples and mosques are put there by thought, constructed by thought. And what is inside all these religious buildings - the inside, the figures, the symbols, the images - are all the inventions of thought. There is no refuting that. So thought has created not only the most marvellous architectural buildings and the contents of those buildings, but also it has created the instruments of war, the bomb, various forms of that bomb. Thought has also put together the surgeon, the marvellous instruments, so delicate in surgery. And also thought has made the carpenter, he must study the wood, the instruments and so on. So thought has done all this. The content of a church and the surgeon, the expert engineer who builds a beautiful bridge, are all the result of thought. There is no refuting that however much one may argue. So one has to examine what is thought. Why human beings live on thought. Why thought has brought about such chaos in the world - war, lack of relationship with each other, the great capacity of thought with its extraordinary energy. And also what thought has done through millions of years, bringing sorrow for mankind. Please observe this together, let's examine it together. Don't let's oppose what the speaker is saying but let's examine what the speaker is saying together so we understand what is actually happening to all human beings. We are destroying ourselves.

So we have to go very carefully into the question of thought. Thought is the response of memory. Memory is not only the remembrance of things past but also thought which projects itself as hope in the future. So thought is the response of memory, memory is knowledge, knowledge is experience. That is, there is experience, from experience there is knowledge, from knowledge there is memory, or remembrance, and from memory you act. So from that action you learn, which is further knowledge. So we live in this cycle - experience, knowledge, memory, thought, action. In this cycle human beings live, always living within the field of knowledge. I hope this is not boring you. If you are bored, I am sorry. If you want something romantic, sentimental, something that pleases you, I hope you won't listen. But what we are talking about is very serious. It is not something for the weekend, for a casual listening because we are concerned with the radical change of human consciousness. So we have to think about all this, look together, see if it is possible why human beings who have lived on this earth for so many millions of years are still as we are. We may have advanced technologically, better communication, better transportation, hygiene and so on, but inwardly we are the same, more or less; unhappy, uncertain, lonely, carrying the burden of sorrow endlessly. And any serious man confronted with this challenge must respond, he can't take it casually, turn his back on it. That is why this meeting and tomorrow morning's meeting is very, very serious because we have to apply our minds and our hearts to find out if it is possible to radically bring about a mutation in our consciousness and therefore in our action and behaviour.

So as we were saying, thought is born of experience, knowledge and so there is nothing whatsoever sacred about thought. It is materialistic, it is a process of matter, thinking. And we have relied on that, on thought to solve all our problems, political, religious, relationship and so on. And our brains, our minds are conditioned, educated to solve problems. Thought has created the problem and then our brains, our minds, are trained to solve problems. If you have an engineering problem you solve it; a problem of disease one solves it and so on. Our minds are trained to solve problems. These problems are created by thought psychologically, inwardly. You follow what is happening? Thought creates the problem psychologically and the mind is trained to solve problems, so thought creating the problem thought then tries to solve the problem. So it is caught in the same old process, a routine. So problems are becoming more and more complex, more and more insoluble. So we must find, if it is at all possible, if there is a different way of approaching this life, not through thought because thought has not solved our problems. On the contrary thought has brought about greater complexity. We must find if it is possible, or if it is not possible, if there is a different dimension, a different approach to life altogether. And that is why it is important to understand the nature of thought, the nature of our thinking. Our thinking is based on remembrance, remembrance of things past. Which is, thinking about what happened a week ago, thinking about it modified in the present, and projected into the future. This is the movement of our life, which is an actuality. So knowledge has become all important for us but knowledge is never complete. Knowledge about anything is still incomplete, will always be incomplete. Therefore knowledge always goes with ignorance, knowledge always lives within the shadow of ignorance. That is a fact. It is not the speaker's invention, or conclusion, but that is so.

So love is not knowledge. Love is not remembrance. Love is not desire or pleasure. Desire, pleasure, remembrance are based on thought. So our relationship with each other, however close, however near, if you look at it closely, is based on remembrance, which is thought. So in that relationship actually, though one may say you love your wife or your husband or your girl friend and so on, it is actually based on remembrance, which is thought. Therefore in that there is no love. Would you actually see that fact? Or do we say, 'What terrible things you are saying. I do love my wife' - but is that so? Can there be love when there is jealousy, possessiveness, attachment, when each one is pursuing his own particular ambition, greed, envy, direction, like two parallel lines never meeting. Is that love? So one has to enquire if one is to pursue the problem of existence seriously, profoundly, one must examine what is desire. Why human beings have been driven by desire. Can the speaker go on with all this? Sorry, you have to bear this but it is your fault that you are here! And perhaps also the speaker's! I hope we are thinking together, observing together, as two friends walking along that road and seeing what is around us; not only what is very close, what is immediately perceived, but also what one sees in the distance; because we are taking the journey together, perhaps affectionately, hand in hand, or as two friends amicably examining the very complex problem of life in which there is no leader, there is no guru, because when one sees actually that our consciousness is the consciousness of the rest of mankind then we realize we are both the guru and the disciple, the teacher as well as the pupil, because we are all that, it is all in our consciousness. That is a tremendous realization. So that as one begins to understand oneself deeply one becomes a light to oneself and not depend on anybody, on any book, on any authority, including that of the speaker, so that we are capable of understanding this whole problem of living and be a light to ourselves.

So we must examine together desire, because if desire is love then desire creates problems. Love has no problems, and to understand the nature of love, compassion, with its own intelligence, we must understand together what is desire. Desire is extraordinary vitality, extraordinary persuasion, drive, achievement, and the whole process of becoming, success, is based on desire - desire which makes us compare with each other, imitate, conform. So it is very important in understanding the whole nature of ourselves to understand what desire is, not to suppress it, not to run away from it, not to transcend it, but to understand it, to look at it, to see the whole momentum of it. We can do that together, which doesn't mean that you are learning from the speaker. The speaker has nothing to teach you. Please realize this. The speaker is merely acting as a mirror in which you can see yourself. And then when you see yourself clearly you can discard the mirror, it has no importance, you can break it up.

So to understand desire requires attention, seriousness, it is a very complex problem: why human beings have lived on this extraordinary energy of desire as the energy of thought. What is the relationship between thought and desire? What is the relationship between desire and will? Because we live a great deal by will. So what is the movement, the source, the origin of desire? If one observes oneself one sees the origin, the beginning of desire begins with sensation, sensory responses, sensory responses with its contact, sensation, then thought creates the image, at that moment begins desire. Please let's look at it very closely. One sees something in the window, a robe, a shirt, a car, a scarf, whatever it is. You see it: sensation, then touching it; and then thought saying, "If I put that shirt or that dress on how nice it will look" - it creates the image and then begins desire. Right? Do you follow all this? See it for oneself, it is fairly simple. You see something very nice, there is the sensation crated through nervous responses, optical response, then thought saying, "How nice I would look with that dress" - or shirt, or coat, or whatever it is, then desire begins. So the relationship between desire and thought is very close. If there was no thought there would only be sensation; not all the problems, created by desire. I hope we are meeting each other.

So desire is the quintessence of will. So thought dominates sensation and creates the urge, the desire to possess. Right? Am I talking to myself, or are you all in it? Perhaps all this may be new to you, but we have to think about all these things together, not as separate individuals with his own particular conclusions but together observe all this and be very clear about all this.

So where in relationship thought operates, which is remembrance, creating the image about each other, where there is that image created by thought there can be no love. Or where there is desire, sexual or other forms of desire, prevents - because desire is part of thought - prevents love.

And also we should consider in our examination together the nature of fear, because we are all caught in this terrible thing called fear. We don't seem to be able to resolve it. We live with it, become accustomed to it, or escape from it; through amusement, through worship, through various forms of entertainment, religious and otherwise. So we must together examine again the nature and the structure of fear. Please, fear is common to all of us, whether you live in this tidy, clean country, or in India where it is untidy, dirty, overpopulated, and so on. It is the same problem, fear. And man has lived with it for thousands and thousands of years, and we haven't been able to resolve it. Is it possible - one is asking this question most seriously - is this at all possible to be totally completely free of fear, not only physical forms of fear but much more subtle forms of fear inwardly. Conscious fears and the deep undiscovered fears, fears that are deeply in our consciousness which we have never even examined that they are there.

Examination does not mean analysis. I know it is the fashion that if you have any problem turn to the analyst. I hope there aren't any here! And the analyst is like you and me, only he has got a certain technique. But we must examine what is observation and analysis. Analysis implies there is an analyser. Is the analyser different from that which he analyses? Or the analyser is the analysed? You understand the question? The analyser is the analysed. That is an obvious fact. I am analysing myself but who is the analyser in me who says, "I must analyse"? It is still the analyser separating himself from the analysed, and then examining that which is going to be analysed. Right? So the analyser is that which he is examining, analysing. Both are the same. It is a trick played by thought. So when we observe there is no analysis, merely to observe things as they are. To observe actually what is, not to analyse 'what is' because in the process of analysis one can deceive oneself. And if you like to play that game you can go on endlessly until you die, analysing, and never bringing about a radical transformation within oneself. Whereas observation, to look, to look at the present world as it is, not as a Dutchman, Englishman, or French or this or that, but to see actually what is happening: that is observation, pure observation of things as they are.

So we have to examine or observe what fear is, not what is the cause of fear, we will look at that presently, not what is the cause of fear which implies analysis, going further, further back, the origin of fear, we will find that out in a minute; but to learn the art of observing, not translating what you observe, or interpreting what you observe but just to observe, as you would observe a lovely flower. The moment you tear it to pieces the flower is not. That is what analysis is. But to observe the beauty of a flower, the light in a cloud, the evening light, a tree by itself in a forest, just to observe it. So similarly if we can to observe fear. What is the root of fear, not the various aspects of fear? Right? Can we go on with this? That is, suppose I am afraid. Suppose - I am not - suppose I am afraid - I must make this point very clear. What the speaker says he lives, otherwise he wouldn't get up on a platform and talk about it. He has done it for sixty years, he wouldn't deceive himself, one can, but he has gone into it very, very deeply. So what he says is what to him is a fact, not just an illusion, an escape.

So we are asking if it is at all possible to be free of fear, absolutely. Psychologically, inwardly, what is the root of fear? What does fear mean? Fear of something that has given you pain, fear of what might happen. That is, the past or what might happen in the future. Right? Not what might happen now because now there is no fear. But you can see for yourself fear is a time process. Right? Fear of something that has happened last week, an incident which has brought psychological pain, or physical pain, and the fear that it might happen again tomorrow; losing a job, not achieving something you want, not achieving illumination and all that stuff. So fear is a movement in time. Right? A movement from the past through the present, modifying itself to the future. So the origin of fear is thought. Right? And thought is time, because thought is the accumulation of knowledge through experience, memory, response of memory, thought, action. So thought, time, are one, and thought, time, is the root of fear. Right? That is fairly obvious. It is so.

Now it is not a question of stopping thought or time. Of course it would be impossible to stop it because who is the entity that says, "I must stop thought"? Which would be absurd because that entity is part of thought. Are you following all this? So this idea of stopping thought is impossible. That implies a controller who is trying to control thought. The controller is created by thought. So please just listen to this, just observe. The observation is an action in itself, not that one must do something about fear. You get it? I wonder if you understand this?

Look: suppose I am afraid about something or other, darkness, my wife running away, or I am lonely, or this or that. I am frightened, deeply. You come along and tell me, you explain to me the whole movement of fear, the origin of fear, which is time. I had pain, or I went through some accident, incident that has caused fear, recorded it in the brain and that memory of that past incident might happen again, and therefore there is fear. So you have explained this to me. And I listen very carefully to your explanation, I see the logic of it, the sanity of it, I don't reject it, I listen. And that means listening becomes an art. I don't reject what you are saying, nor accept, but observe. So I observe that what you tell me about time, thought, is actual. I don't say, "I must stop time and thought", but you have explained to me, don't do that, but just observe how fear arises, it is a movement of thought, time. Just observe this movement. And don't move away from it, don't escape from it, live with it, look at it, put your energy in your looking. Then you will see that fear begins to resolve because we have done nothing about it, we have just observed, you have given your attention to it. That very attention is like bringing light on fear. Attention means giving all your energy in that observation. Is this clear somewhat?

Q: It is important also...

K: Sir, unfortunately we have only two talks, I wish there were more talks. If you begin to ask questions we will come to something different. But I hope you don't mind if I go on. May I?

So observation without analysis implies giving your total attention to a problem. The problem which is relationship; the problem which is fear; and also we have to go into the problem of pleasure. May I ask what time it is?

Q: Quarter past twelve.

K: Quarter past twelve. We have talked for an hour. Do you want to continue another half hour, twenty minutes? Can you bear it?

Audience: Yes.

K: It's up to you, not to me, sirs.

Also - sir, would you mind not taking photographs. Please, this is very serious all this. This is not something you play with for a day and drop it. It concerns our lives, our whole existence. And if you are at all serious we must give our attention to all this.

Why is it that man has pursued pleasure? Please ask yourself why. Is pleasure opposite to pain? Please go into it a little bit. We have all had pain of different kinds, both physical and psychological. Psychologically most of us from childhood have been wounded, hurt, that is pain. And the consequences of that pain has been to withdraw, isolate oneself, not to be further hurt. We are hurt from childhood, through school, by comparing ourselves with somebody else who is more clever. We have hurt ourselves, and others have hurt us through various forms of scoldings, hurting, saying something brutal, terrorizing us. And there is this deep hurt with all its consequences, which is isolation, resistance, more and more withdrawing. And the opposite of that we think is pleasure. Pain and the opposite of it is pleasure. Is that so?

So we have to examine closely if you have the energy, if you have the time, if you want to, is goodness opposite of that which is not good? If goodness is the opposite, then that goodness contains its own opposite. Right? Therefore it is not good. Goodness is something totally separate from that which it is not. Right? So is pleasure - please just listen to this if you don't mind, one is asking this most respectfully - is pleasure something opposite of pain? Or it is a contrast? Right? And we are always pursuing the contrast, the opposite. So one is asking, is pleasure separate entirely, like goodness, which is not pleasure? You understand? Or is pleasure tainted by pain? So when you look closely at pleasure it is always remembrance, isn't it? One never says when one is happy, "How happy I am", it is always after, the remembrance of that thing which gave you pleasure and the remembrance of that pleasure; like a sunset, when you look at the glory of the evening, full of that extraordinary light, it gives great pleasure, great delight. Then that is remembered, then pleasure is born. So pleasure is part of thought too. It is so obvious.

So the next problem is - it is very complex, like all our human problems - is it possible to end all sorrow? Because where there is sorrow there is no love. Where there is sorrow obviously there cannot be intelligence. We will go into that word, which is a very complex word, intelligence.

You know the understanding of relationship, fear, pleasure and sorrow, is to bring order in our house. Without order you cannot possible meditate. You understand that word? Unfortunately that word has been brought to the West by the Eastern people. Now the speaker puts meditation at the end of the talks because there is no possibility of right meditation if you have not put your house, your psychological house, in order. If the house is in disorder, psychological house, what you are, if that house is not in order what is the point of meditating? It is just an escape. It leads to all kinds of illusions. And you may sit cross legged or stand on your head for the rest of your life but that is not meditation. Meditation must begin with bringing about complete order in your house; order in your relationship, order in one's desires, pleasure and so on.

And also one of our causes of disorder in our life is sorrow. This is a common factor, common reality in all human beings. Everyone goes through this tragedy of sorrow, here or in the Asiatic world or in the Western world. Again this is a common thing we all share. There is not only so-called personal sorrow but there is the sorrow of mankind, sorrow which wars have brought about; five thousand years of historical record, every year there has been a war, killing each other, violence, terror, brutality, maiming people, people have no hands, eyes and so on, the horrors and the brutality of wars, which has brought incalculable misery to mankind. It is not only one's own sorrow but the sorrow of mankind, the sorrow when you see a man who has nothing whatsoever, just a piece of cloth and for the rest of one's life he is going to be that way. Not in these Western countries but in the Asiatic world it is like that. And when you see that person there is sorrow. There is also sorrow when people are caught in illusion; like going from one guru to another, which is escaping from yourself. That is a sorrow, to observe this. The clever people going off to the East, writing books about it, paging some guru, and we all fall for that nonsense. That is also sorrow. Sorrow that comes when you see what the politicians are doing in the world. Thinking in terms of tribalism, that is also sorrow.

So there is personal sorrow and the vast cloud of sorrow of mankind. Sorrow is not something romantic, sentimental, illogical, it is there. My sons dies and it has shattered one's life. And we have lived with this sorrow from time measureless. And apparently one has not resolved this problem. When one suffers one seeks consolation, which is an escape from the fact of sorrow. When there is that grief, you try every form of amusement, escape, but it is always there. And apparently humanity has not resolved it. And we are asking the question: whether it is possible to be free of it completely? Not avoiding it, not seeking consolation, not escaping into some fanciful theory, but to live with it. Just let's understand what we mean by that word to 'live with it', not to let it become a habit like most people do; they live with nationalities, which is most destructive, they live with their own separate religious conclusions, they live with their own fanciful ideas and ideals, and that again brings their own conflict. So if you live with something, to live with sorrow, not accept it, not become habituated to it; that is, to look at it, to observe it without any escape, without any question of trying to go beyond it, just to hold it in your hand and look. Which is, sorrow is also part of this tremendous sense of loneliness, you may have many friends, you may be married, you may have all kinds of things but inwardly there is this feeling of complete loneliness. And that is part of sorrow. To observe that loneliness without any direction, without trying to go beyond it, without trying to find a substitute for it; to live with it, not worship it, not become psychotic about it. Which means to give all your attention to that pain, to that grief, to that sorrow. So when my son dies, or somebody whom I think I love, dies, there is great grief, and without running away from it just to... It is a great thing to understand suffering because then where there is freedom from sorrow there is compassion. And one is not compassionate as long as you are anchored to any belief, to your particular form of religious symbol, compassion is freedom from sorrow. And where there is compassion there is love, and with that compassion goes intelligence - not the intelligence of thought with its cunning, with its adjustments, with its capacity to put up with anything. Compassion means the ending of sorrow and only then is there intelligence.

We will continue tomorrow if you don't mind, taking about death, what happens, if anything happens after death, and what is the significance of death, and what is meditation. That is if you can bear it until tomorrow.

(Clapping) Please don't clap. May I most respectfully request that you don't clap. By clapping you are not encouraging me. You are clapping because you understand it for yourself.

Network of Thought

Longer, Unedited Versions

Amsterdam 1st Public Talk 19th September 1981

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