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The Only Revolution

India 1969

The Only Revolution India Part 11

If you deliberately take an attitude, a posture, in order to meditate, then it becomes a plaything, a toy of the mind. If you determine to extricate yourself from the confusion and the misery of life, then it becomes an experience of imagination - and this is not meditation. The conscious mind or the unconscious mind must have no part in it; they must not even be aware of the extent and beauty of meditation - if they are, then you might just as well go and buy a romantic novel.

In the total attention of meditation there is no knowing, no recognition, nor the remembrance of something that has happened. Time and thought have entirely come to an end, for they are the centre which limits its own vision.

At the moment of light, thought withers away, and the conscious effort to experience and the remembrance of it, is the word that has been. And the word is never the actual. At that moment - which is not of time - the ultimate is the immediate, but that ultimate has no symbol, is of no person, of no god.

That morning, especially so early, the valley was extraordinarily quiet. The owl had stopped hooting and there was no reply from its mate over in the distant hills. No dog was barking and the village was not yet awake. In the east there was a glow, a promise, and the Southern Cross had not yet faded. There was not even a whisper among the leaves, and the earth itself seemed to have stopped in its rotation. You could feel the silence, touch it, smell it, and it had that quality of penetration. It wasn't the silence outside in those hills, among the trees, that was still; you were of it. You and it were not two separate things. The division between noise and silence had no meaning. And those hills, dark, without a movement, were of it, as you were.

This silence was very active. It was not the negation of noise, and strangely that morning it had come through the window like some perfume, and with it came a sense, a feeling, of the absolute. As you looked out of the window, the distance between all things disappeared, and your eyes opened with the dawn and saw everything anew.

"I am interested in sex, social equality, and God. These are the only things that matter in life, and nothing else. politics, religions with their priests and promises, with their rituals and confessions, seem so insulting. They really don't answer a thing, they have never really solved any problems, they have helped only to postpone them. They've condemned sex, in different ways, and they have sustained social inequalities, and the god of their mind is a stone which they have clothed with love and its sentiment. Personally I have no use for it at all. I only tell you this so that we can put all that aside and concern ourselves with these three issues - sex, social misery, and that thing called God.

"To me, sex is necessary as food is necessary. Nature has made man and woman and the enjoyment of the night. To me that is as important as the discovery of that truth which may be called God. And it is as important to feel for your neighbour as to have love for the woman of your house. Sex is not a problem. I enjoy it, but there is in me a fear of some unknown thing, and it is this fear and pain that I must understand - not as a problem to be solved but rather as something that I have to go into so that I am really cleansed of it. So I would like, if you have the time, to consider these things with you."

Can we begin with the last and not with the first, then perhaps the other issues can be more deeply understood; then perhaps they will have a different content than pleasure can give?

Do you want your belief to be strengthened or do you want actually to see reality - not experience it, but actually see it with a mind and heart that are highly attentive and clear? Belief is one thing and seeing is another. Belief leads to darkness, as faith does. It leads you to the church, to the dark temples and to the pleasurable sensations of rituals. Along that way there is no reality, there is only fancy, the imaginative furnishings that fill the church.

If you deny fear, belief is unnecessary, but if you cling to belief and dogma then fear has its way. Belief is not only according to the religious sanctions; it comes into being though you may not belong to any religion. You may have your own individualistic, exclusive belief - but it is not the light of clarity. Thought invests in belief to protect itself against fear which it has brought into being. And the way of thought is not the freedom of attention which sees truth. The immeasurable cannot be sought by thought, for thought has always a measure. The sublime is not within the structure of thought and reason, nor is it the product of emotion and sentiment. The negation of thought is attention; as the negation of thought is love. If you are seeking the highest, you will not find it; it must come to you, if you are lucky - and luck is the open window of your heart, not of thought.

"This is rather difficult, isn't it? You are asking me to deny the whole structure of myself, the me that I have very carefully nourished and sustained. I had thought the pleasure of what may be called God to be everlasting. It is my security; in it is all my hope and delight; and now you ask me to put all that aside. Is it possible? And do I really want to? Also, aren't you promising me something as a reward if I put it all aside? Of course I see that you are not actually offering me a reward, but can I actually - not only with my lips - put aside completely the thing that I have always lived on?"

If you try to put it aside deliberately it will become a conflict, pain and endless misery. But if you see the truth of it - as you see the truth of that lamp, the flickering light, the wick and the brass stem - then you will have stepped into another dimension. In this dimension love has no social problems; there is no racial, class or intellectual division. It is only the unequal who feel the necessity for equality. It is the superior who needs to keep his division, his class, his ways. And the inferior is ever striving to become the superior; the oppressed to become the oppressor. So merely to legislate - though such legislation is necessary - does not bring about the end of division with its cruelty; nor does it end the division between labour and status. We use work to achieve status, and the whole cycle of inequality begins. The problems of society are not ended by the morality that society has invented. Love has no morality, and love is not reform. When love becomes pleasure, then pain is inevitable. Love is not thought and it is thought that gives pleasure - as sexual pleasure and as the pleasure of achievement. Thought strengthens and gives continuity to the pleasure of the moment. Thought, by thinking about that pleasure, gives it the vitality of the next moment of pleasure. This demand for pleasure is what we call sex, is it not? With it goes a great deal of affection, tenderness, care, companionship, and all the rest of it, but through it all there is the thread of pain and fear. And thought, by its activity, makes this thread unbreakable.

"But you can't remove pleasure from sex! I live by that pleasure; I like it. To me it is far more important than having money, position or prestige. I also see that pleasure brings with it pain, but the pleasure predominates over the pain, so I don't mind."

When this pleasure which you so delight in comes to an end - with age, through accident, with time - then you are caught; then sorrow is your shadow. But love is not pleasure, nor is it the product of desire, and that is why, sir, one must enter into a different dimension. In that our problems - and all issues - are resolved. Without that, do what you will, there is sorrow and confusion.

The Only Revolution

India 1969

The Only Revolution India Part 11

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