Jiddu Krishnamurti

Meditation is a state of mind which looks at everything with complete attention, totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system, and that is not attention.

In the space which thought creates around itself there is no love. This space divides man from man, and in it is all the becoming, the battle of life, the agony and fear. Meditation is the ending of this space, the ending of the me.

Using another as a means of satisfaction and security is not love. Love is never security; love is a state in which there is no desire to be secure; it is a state of vulnerability.

To live is to find out for yourself what is true, and you can do this only when there is freedom, when there is continuous revolution inwardly, within yourself.

Sir, when two people have the extraordinary quality of this state, words are not necessary. Where that quality of love exists, words become unnecessary. There is instant communication.

The soil in which the meditative mind can begin is the soil of everyday life, the strife, the pain, and the fleeting joy. It must begin there, and bring order, and from there move endlessly. .. You must take a plunge into the water, not knowing how to swim. And the beauty of meditation is that you never know where you are, where you are going, what the end is.

The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically there is nothing in the world, that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing.

The constant assertion of belief is an indication of fear.

Free yourself from the psychological structure of society, which is to free yourself from the essence of conflict.

If we could establish a deep abiding relationship with nature, we would never kill an animal for our appetite; we would never harm, vivisect, a monkey, a dog, a guinea pig for our benefit. We would find other ways to heal our wounds, heal our bodies.

If you find out what it is you love to do and give your whole life to it, then there is no contradiction, and in that state your being is your doing.

What meaning has such meditation? There is no meaning; there is no utility. But in that meditation there is a movement of great ecstasy which is not to be confounded with pleasure. It is this ecstasy which gives to the eye, to the brain and to the heart, the quality of innocency. Without seeing life as something totally new, it is a routine, a boredom, a meaningless affair. So meditation is of the greatest importance. It opens the door to the incalculable, to the measureless.

Awareness is that state of mind which takes in everything-the crows flying across the sky, the flowers on the trees, the people sitting in front, the colors they are wearing - being extensively aware, which needs watching, observing, taking in the shape of the leaf, the shape of the trunk, the shape of the head of another, what he is doing.

The ending of sorrow is the beginning of wisdom. Knowledge is always within the shadow of ignorance. Meditation is freedom from thought and a movement in the ecstasy of truth. Meditation is explosion of intelligence.

The society in which we live is the result of our psychological state.

The movement of search can only be from the known to the known, and all that the mind can do is to be aware that this movement will never uncover the unknown. Any movement on the part of the known is still within the field of the known.

Meditation is not following any system; it is not constant repetition and imitation. Meditation is not concentration.

Meditation is to be aware of every thought and of every feeling, never to say it is right or wrong, but just to watch it and move with it. In that watching, you begin to understand the whole movement of thought and feeling. And out of this awareness comes silence.

If we depend for our happiness on another, on society or on environment, they become essential to us; we cling to them, and any alteration of these we violently oppose because we depend upon them for our psychological security and comfort.

In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be.

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.