Quotes by Krishnamurti

The moment I am aware that I am aware, I’m not aware. The moment I am aware that I am humble, humility is not. The moment I am aware that I am happy, happiness is not. So if I am aware that I am aware, then that is not awareness, in that there is division between the observer and the observed. Now you’re asking a question, which is, is there an awareness in which division as the observer and the observed comes to an end? Obviously – awareness means that. Awareness means the observer is not.

It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life. And when we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look.

Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

I remember once travelling in a car, in India, with a group of people. I was sitting in front with the driver, there were three behind who were talking about awareness, wanting to discuss with me what awareness is. The car was going very fast. A goat was in the road and the driver did not pay much attention and ran over the poor animal. The gentlemen behind were discussing what is awareness; they never knew what had happened! You laugh; but that is what we are all doing, we are intellectually concerned with the idea of awareness, the verbal, dialectical investigation of opinion, yet not actually aware of what is taking place.

“Aware” means to be sensitive, to be alive, to the things about one, to nature, to people, to colour, to the trees, to the environment, to the social structure, the whole thing, to be aware outwardly of all that is happening and to be aware of what is happening inside. To be aware is to be sensitive, to know, to observe, what is happening inside psychologically and also what is happening outside, environmentally, economically, socially and so on. If one is not aware of what is happening outwardly and one begins to be aware inwardly then one becomes rather neurotic. But if one begins to be aware of what is exactly happening in the world, as much as possible, and then from there moves inwardly, then one has a balance. Then there is a possibility of not deceiving oneself. One begins by being aware of what is happening outwardly and then one moves inwardly – like the ebb and flow of the tide, there is constant movement – so that there is no deception. If one knows what is happening outside and from there moves inward one then has criteria.

Practice means repetition, doing something over and over again. Is that attention? That is mechanical, isn’t it? So, there are two things involved, if you are serious; there is inattention and attention. Now, most of us are inattentive. And we say it is important not to be inattentive, but to be attentive. Then you want to begin to practice it. But if you say, ‘I am going to be aware, attentive to my inattention,’ do you know what that means, to be inattentive? We accept things as they are, our life, the way we live, the ugly emotions, all that is, actually. And to become attentive is to be aware of the inattention, not to try to become attentive, because that involves conflict, struggle and therefore when you practice attention it becomes mechanical. And that ceases to be attention. Whereas if one is attentive, aware of inattention, then out of that flowers attention.