Jiddu Krishnamurti: Zitate auf Englisch (seite 5)

Quelle: 1970s, The Awakening of Intelligence (1973), p. 337
Kontext: How can one be free of the images that one has? First of all, I must find out how these images come into being, what is the mechanism that creates them. You can see that at the moment of actual relationship, that is, when you are talking, when there are arguments, when there are insults and brutality, if you are not completely attentive at that moment, then the mechanism of building an image starts. That is, when the mind is not completely attentive at the moment of action, then the mechanism of building images is set in motion. When you say something to me which I do not like — or which I like — if at that moment I am not completely attentive, then the mechanism starts. If I am attentive, aware, then there is no building of images.

Varanasi 5th Public Talk (28 November 1964), The Collected Works, Vol. XV
1960s
Kontext: You know, actually we have no love — that is a terrible thing to realize. Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality; we have remembrances of something which we have thought as love. But actually, brutally, we have no love. Because to have love means no violence, no fear, no competition, no ambition. If you had love you will never say, "This is my family." You may have a family and give them the best you can; but it will not be "your family" which is opposed to the world. If you love, if there is love, there is peace. If you loved, you would educate your child not to be a nationalist, not to have only a technical job and look after his own petty little affairs; you would have no nationality. There would be no divisions of religion, if you loved. But as these things actually exist — not theoretically, but brutally — in this ugly world, it shows that you have no love. Even the love of a mother for her child is not love. If the mother really loved her child, do you think the world would be like this? She would see that he had the right food, the right education, that he was sensitive, that he appreciated beauty, that he was not ambitious, greedy, envious. So the mother, however much she may think she loves her child, does not love the child. So we have not that love.

New Delhi India 1st Public Talk (14 November 1948)
1940s
Kontext: So, a man who is really earnest must begin with himself, he must be passively aware of all his thoughts, feelings and actions. Again, this is not a matter of time. There is no end to self-knowledge. Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.

Vol. II, p. 30
1980s, Letters to the Schools (1981, 1985)
Kontext: Attention involves seeing and hearing. We hear not only with our ears but also we are sensitive to the tones, the voice, to the implication of words, to hear without interference, to capture instantly the depth of a sound. Sound plays an extraordinary part in our lives: the sound of thunder, a flute playing in the distance, the unheard sound of the universe; the sound of silence, the sound of one’s own heart beating; the sound of a bird and the noise of a man walking on the pavement; the waterfall. The universe is filled with sound. This sound has its own silence; all living things are involved in this sound of silence. To be attentive is to hear this silence and move with it.

Last public talk (4 January 1986) http://www.jiddu-krishnamurti.net/en/the-future-is-now/1986-01-04-jiddu-krishnamurti-the-future-is-now-3rd-public-talk, The Future is Now : Last Talks in India (1988) http://www.jiddu-krishnamurti.net/en/the-future-is-now, p. 100
1980s
Kontext: No description can ever describe the origin. The origin is nameless; the origin is absolutely quiet, it is not whirring about making noise. Creation is something that is most holy, that is the most sacred thing in life, and if you have made a mess of your life, change it. Change it today, not tomorrow. If you are uncertain, find out why and be certain. If your thinking is not straight, think straight, logically, Unless all that is prepared, all that is settled, you cannot enter into this world, into the world of creation.
It ends.
This is the last talk. Do you want to sit together quietly for a while? All right, sirs, sit quietly for a while.

"Fifth Talk in The Oak Grove, 11 June 1944" http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=173&chid=4529&w=%22To+understand+oneself+requires+patience%22&s=Text, J. Krishnamurti Online, JKO Serial No. 440611, Vol. III, p. 219
Posthumous publications, The Collected Works
Kontext: To understand oneself requires patience, tolerant awareness; the self is a book of many volumes which you cannot read in a day, but when once you begin to read, you must read every word, every sentence, every paragraph for in them are the intimations of the whole. The beginning of it is the ending of it. If you know how to read, supreme wisdom is to be found.

Talks and Dialogues Saanen 1968 : 1st Public Talk (7 July 1968) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=4&chid=2
1960s
Kontext: There are the states of inattention and of attention. When you are completely giving your mind, your heart, your nerves, everything you have, to attend, then the old habits, the mechanical responses, do not enter into it, thought does not come into it at all. But we cannot maintain that all the time, so we are mostly in a state of inattention, a state in there is not an alert choiceless awareness. What takes place? There is inattention and rare attention and we are trying to bridge the one to the other. How can my inattention become attention or, can attention be complete, all the time?

Vol. II, p. 31
1980s, Letters to the Schools (1981, 1985)
Kontext: Attention is this hearing and this seeing, and this attention has no limitation, no resistance, so it is limitless. To attend implies this vast energy: it is not pinned down to a point. In this attention there is no repetitive movement; it is not mechanical. There is no question of how to maintain this attention, and when one has learnt the art of seeing and hearing, this attention can focus itself on a page, a word. In this there is no resistance which is the activity of concentration. Inattention cannot be refined into attention. To be aware of inattention is the ending of it: not that it becomes attentive. The ending has no continuity. The past modifying itself is the future — a continuity of what has been — and we find security in continuity, not in ending. So attention has no quality of continuity. Anything that continues is mechanical. The becoming is mechanical and implies time. Attention has no quality of time. All this is a tremendously complicated issue. One must gently, deeply go into it.

1920s, Truth is a Pathless Land (1929)
Kontext: I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

"Seventh Talk in Poona, 10 October 1948" http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=295&chid=4625&w=%22To+understand+oneself%22, J.Krishnamurti Online, JKO Serial No. 481010; Vol. V, p. 128
Posthumous publications, The Collected Works
Kontext: To understand oneself, one needs enormous pliability, and that pliability is denied when we specialize in devotion, in action, in knowledge. There are no paths such as devotion, as action, as knowledge, and he who follows any of these paths separately as a specialist brings about his own destruction. That is, a man who is committed to a particular path, to a particular approach, is incapable of pliability, and that which is not pliable is broken. As a tree that is not pliable breaks in the storm, so a man who has specialized breaks down in moments of crisis.

§ I
1910s, At the Feet of the Master (1911)
Kontext: In all the world there are only two kinds of people — those who know, and those who do not know; and this knowledge is the thing which matters. What religion a man holds, to what race he belongs — these things are not important; the really important thing is this knowledge — the knowledge of God's plan for men. For God has a plan, and that plan is evolution. When once a man has seen that and really knows it, he cannot help working for it and making himself one with it, because it is so glorious, so beautiful. So, because he knows, he is on God's side, standing for good and resisting evil, working for evolution and not for selfishness.
If he is on God's side he is one of us, and it does not matter in the least whether he calls himself a Hindu or a Buddhist, a Christian or a Muhammadan, whether he is an Indian or an Englishman, a Chinaman or a Russian. Those who are on His side know why they are here and what they should do, and they are trying to do it; all the others do not yet know what they should do, and so they often act foolishly, and try to invent ways for themselves which they think will be pleasant for themselves, not understanding that all are one, and that therefore only what the One wills can ever be really pleasant for any one. They are following the unreal instead of the real. Until they learn to distinguish between these two, they have not ranged themselves on God's side, and so this discrimination is the first step.
But even when the choice is made, you must still remember that of the real and the unreal there are many varieties; and discrimination must still be made between the right and the wrong, the important and the unimportant, the useful and the useless, the true and the false, the selfish and the unselfish.

Varanasi 2nd Public Talk (22 November 1964)
1960s
Kontext: You know, in the case of most of us, the mind is noisy, everlastingly chattering to itself, soliloquizing or chattering about something, or trying to talk to itself, to convince itself of something; it is always moving, noisy. And from that noise, we act. Any action born of noise produces more noise, more confusion. But if you have observed and learnt what it means to communicate, the difficulty of communication, the non-verbalization of the mind — that is, that communicates and receives communication—, then, as life is a movement, you will, in your action, move on naturally, freely, easily, without any effort, to that state of communion. And in that state of communion, if you enquire more deeply, you will find that you are not only in communion with nature, with the world, with everything about you, but also in communion with yourself.

1960s, Freedom From The Known (1969)
Kontext: Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

§ IV
1910s, At the Feet of the Master (1911)
Kontext: Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also.
In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help.
First, to do no hurt. Three sins there are which work more harm than all else in the world — gossip, cruelty, and superstition — because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly.

First Public Talk at Ojai (7 April 1979) published in This Light in Oneself : True Meditation (1999), edited by Ray McCoy, p. 12
Variant rendition http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100104.php: The essence of goodness is a mind that is not in conflict. Examine it, look at it. Goodness cannot flower through another, through a religious figure, through dogma, through belief, it can only flower in the soil of total attention in which there is no authority. You are following all this? Is this all too complex? And goodness implies great responsibility. You cannot be good and allow wars to take place. So a man that is really good is totally responsible for all his life.
1970s
Kontext: Goodness is not the pursuit of conformity. If you conform to a belief, to a concept, to an idea, to a principle, that is not good, because it creates conflict. Goodness cannot flower through another, through a religious figure, through dogma, through belief; it can only flower in the soil of total attention in which there is no authority. The essence of goodness is a mind that is not in conflict. And goodness implies great responsibility. You can't be good and allow wars to take place. So a person who is really good is totally responsible for his whole life.

1960s, Freedom From The Known (1969)
Kontext: Thought is matter as much as the floor, the wall, the telephone, are matter. Energy functioning in a pattern becomes matter. That is all life is … Matter and energy are interrelated. The one cannot exist without the other, and the more harmony there is between the two, the more balance, the more active the brain cells are. Thought has set up this pattern of pleasure, pain, fear, and has been functioning inside it for thousands of years and cannot break the pattern because it has created it.

1920s, Truth is a Pathless Land (1929)
Kontext: I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

1980s
Kontext: If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. …We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned as human beings, human beings who are not labelled with any nationality. We are concerned at looking at this world and what a human being living in this world has to do, what is his role?

§ IV
1910s, At the Feet of the Master (1911)
Kontext: Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also.
In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help.
First, to do no hurt. Three sins there are which work more harm than all else in the world — gossip, cruelty, and superstition — because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly.