J Krishnamurti notes

1 - thought, time, & conflict

5th Sept 1933: Since most of us are unconsciously seeking a shelter, a place of safety in which we shall not be hurt, since most of us are seeking in false values an escape from continual conflict, therefore I say, become conscious that the whole process of thought, at the present time, is a continual search for shelter, for authority, for patterns. to conform to, for systems to follow, for methods to imitate.

3rd Aug 1936: To be in conflict and at the same time to be vibrantly still, neither accepting nor denying it, is not easy. Being in a state of conflict and at the same time seeking no remedy or escape, brings about integral thought. This is right effort.

2nd July 1944: We must not think and feel horizontally but vertically. That is, instead of following the course of lazy, selfish, ignorant thought-feeling of gradualism, of slow enlightenment through the process of time, of following this stream of continual conflict and misery, of constant mass murder and a period of rest from it - called peace - and an eventual paradise on earth; instead of thinking-feeling along these horizontal lines, can we not think - feel vertically? Is it not possible to pull ourselves out of the horizontal continuance of confusion and strife and to think-feel away from it, anew, without the sense of time, vertically?

19th Feb 1950: Thought creates the thinker, thought is always seeking a permanent state seeing its own state of transition, of flux, of impermanence, thought creates an entity which it calls the thinker, the Atman, the Paramatman, the soul - a higher and higher security. That is, thought creates an entity which it calls the observer, the experiencer, the permanent thinker as distinct from the impermanent thought; and the wide distance between the two creates the conflict of time.

7th May 1950: You have chosen one particular thought, thinking it is noble, spiritual, and that you should concentrate on it and resist other thoughts. But the very resistance creates conflict between the thought that you have chosen to think about, and other interests; so you spend your time concentrating on one thought and keeping off the others, and this battle between thoughts is considered meditation. If you can succeed in completely identifying yourself with one thought and resisting all others, you think you have learned how to meditate.

14 Dec 1958: Seeing all this, that thought is the result of memory, of collected experience which is very limited, and that the seeking of Reality, God, Truth, Perfection, Beauty is really the projection of thought - in conflict with the present and going towards an idea of the future - and seeing that the pursuit of the future creates time; seeing all this, surely it is obvious that thought must be suspended. There must be something, surely, which thought cannot capture and put into memory, something totally new, completely unknowable, unrecognizable?

21 Feb 1962: Conflict must end. It is only when the mind is completely quiet, and not in a state of conflict - it is only then that the mind can go very far into the realms that are beyond time, beyond thought, beyond feeling.

30 July 1967: In the same way if I really see what thought does, thought comes to an end. Whatever thought does it breeds misery, sorrow, conflict, and when thought realizes that, it will come to an end by itself, the vicious circle is broken; thought, which means time, has come to an end.

6th Jan 1971: Do you understand, do you follow this? That is, at the moment of attention you have seen and acted - perception, action - but thought says, "How extraordinary: I wish I could continue that attention all the time, as I see in it a way of acting without all this conflict". And so thought wants to cultivate attention.

22 July 1971: Analysis, by its very nature, implies an analyser and the person or thing analysed, whether the analyser is the analyst, the psychologist, or you yourself; and the analyser in his examination nourishes and sustains the division, and therefore increases the conflict. Analysis implies all these things: time, evaluation of every experience and of every thought completely (which is not possible), and the division between the observer and the observed that increases conflict.

Oct 1961?: Through complete rest the brain is made fresh, to respond without reaction, to live without deterioration, to die without the torture of problems. To look without thought is to see without the interference of time, knowledge and conflict. This freedom to see is not a reaction; all reactions have causes; to look without reaction is not indifference, aloofness, a cold-blooded withdrawal.

4th April 1976: So one wants to find out a way of living in which there is no conflict, in which thought, which is the movement in time as measure, which creates division, and whether thought can realize its own limitation, and function where it is absolutely necessary, and not enter into the psychological field at all. Are you getting all this?

16th July 1981: You understand my question? Not analytical perception, not intellectual observation of the conflict, various types of conflict, nor an emotional response to conflict, but we are asking: is there a perception not of remembrance, which is time, which is thought, is there a perception which is not of time or thought, which can see the whole nature of conflict, and that very perception is the ending of that conflict? That is my question.

29th July 1981: So thought, time, space, psychologically is the source of conflict and sorrow. After examining it, is it possible for thought - please listen to this - for thought to realize its own place, which is in the world of technique and it has no place psychologically?

28th Nov 1981: Only when thought naturally, without conflict, without struggle comes to an end, which is time, then there is a possibility of that which is eternal. So you say, `Tell me how to end thought; tell me the system, the practice, I'll do it for the rest of my life.' So you are back again to the same old thing.

16 July 1982?: Is there a perception not of remembrance, which is time, which is thought? Is there a perception which is not of time or thought, which can see the whole nature of conflict, and with that very perception bring about the ending of conflict? Thought is time.

22nd July 1982: If I am ambitious, greedy, envious, wanting to fulfil, achieve, how can there be love? So to see the truth of it, not take time over it, not analyse it, go into step by step, explanation after explanation, but to see instantly that as long as the brain is caught in time and thought, which is limited, what ever it does will create more conflict. See it instantly, the truth of it, which is to have an insight into it, the whole movement of it.

25th June 1983: No. The whole point - this is where I am saying something which we are probably putting in different words - if you have an insight that the movement of thought and time are divisive, at whatever level, in whatever realm, in whatever area, it is a movement of endless conflict. ... Now as long as that movement exists there is fear of being nothing. But when one really sees the insight of the fallacy, the illusion of becoming something, therefore that very perception, that insight to see that there is nothing, this becoming is endless time/thought and conflict, there is an ending of that. That is, the ending of the movement which is the psyche, which is time/thought. ... But the truth is I am memories. If I had no memory, either I am in a state of amnesia, or I understand the whole movement of memory, which is time/thought, and see the fact as long as there is this movement there must be endless conflict, struggle, pain. And when there is an insight into that nothing means something entirely different.

24th July 1983: Insight is not of time - right? Time is thought, time is memory, time is experience, knowledge, and as long as we depend on time, which is divisive, therefore conflict, and to see this, to perceive the actuality of this, then only is there an insight into it.

25th Aug 1984: That thinking about oneself is very limited and therefore in our relationship there is always conflict. Therefore thought and time we said is the causation of one of the major reasons of conflict. If one understands that deeply, not verbally, not merely repeating something somebody has said but actually your own perception, seeing the truth of it, that very perception frees the brain from conflict.

16th Jan 1981: Don't also forget that conflict is the `I'. Ultimately society and all can go down the drain. Ultimately it is `I'. All experience, all search, centres round that which is thought, caught in time as conflict.

J Krishnamurti notes

2 - Unconscious & Environment

1933 4th Public Talk, Norway From these prejudices there arises conflict, transient joys and suffering. But we are unconscious of this, unconscious that we are slaves to certain forms of tradition, to social and political environment, to false values.

1934 2nd Public Talk, Ojai Conflict can exist only so long as there is reaction to that environment which produces the "I", the self. The majority of people are unconscious of this conflict - the conflict between one's self, which is but the result of the environment, and the environment itself; very few are conscious of this continuous battle. One becomes conscious of that conflict, that disharmony, that struggle between the false creation of the environment, which is the "I", and the environment itself, only through suffering.

1934 3rd Public Talk, Ojai So let us decide whether you want a shelter, a safety zone, which will no longer yield conflict, whether you want to escape from the present conflict to enter a condition in which there shall be no conflict; or whether you are unaware, unconscious of this conflict in which you exist. If you are unconscious of the conflict, that is, the battle that is taking place between that self and the environment, if you are unconscious of that battle, then why do you seek further remedies? Remain unconscious.

1935 5th Public Talk, Rio de Janeiro You follow a system or mould yourself after a pattern because there is fear, the fear of right and wrong which has been established according to the tradition of a system. If thought is merely functioning in the groove of a pattern without understanding the significance of environment, there must be conscious or unconscious fear, and such thought must inevitably lead to confusion, to illusion and false action

1935 Public Talks in Argentina You have this mould, this environment of which almost all of us are unconscious, for it is part of us; it is the very expression of our desires, fears and hopes. While you conform consciously or thoughtlessly to this system, you are not individuals.

1948 2nd Public Talk, New Delhi So, to understand this environment and be free of it in ourselves, not only is it necessary to know all the hidden, stored up influences in the unconscious, but to know what we are in conflict with. As we have seen, each one of us is the result of environment, and we are not separate from environment.

1955 1st Public Talk, Amsterdam Surely the contradiction is part of the environment, it is not separate from it. We are part of the environment, - which is, religion, education, social morality, business values, tradition, beliefs, various impositions of churches, governments, the whole process of the past: those are all superficial conditionings; and there are also the inward unconscious responses to those superficial conditionings.

1957 3rd Public Talk, Colombo So it is very important to understand not only the conscious, but also the unconscious mind. The unconscious mind is much more powerful, much more insistent much more directive and conservative than the conscious mind; because the conscious is merely the educated mind which adjusts itself to the environment. He is adjusting himself, as you do, to the environment, to the pressure from outside, but inwardly he is the same - that is, the unconscious is still the residue of the past.

1958 3rd Public Talk, Poona The mind is conditioned, is -- Page 17 -- it not? All your environment is shaping the mind; the climate, the customs, the tradition, the racial influences, the family, - innumerable conscious and unconscious pressures are shaping the mind. You are a Hindu, a Parsi, a Mussulman, a Christian or whatever you are, because you have been influenced by your environment.

1964 4th Public Talk, Saanen How is the unconscious to be cleansed immediately of the past? The analysts think that the unconscious can be partially or even completely cleansed through analysis - through investigation, exploration, confession, the interpretation of dreams, and so on - so that at least you become a `normal' human being, able to adjust yourself to the present environment.

1965-66 2nd Public Talk, Madras When we observe - without reading psychologists, the Freuds, the Jungs, and all the rest of the modern philosophers and psychologists - we know what the unconscious is: the racial residue, the experience of the race, the social conditions, the environment, the tradition, the culture - culture being political, religious, educational - which are all deeply embedded in the unconscious.

(1966-1971 The Urgency of Change) All these are the factors which condition us. Our conscious and unconscious responses to all the challenges of our environment - intellectual, emotional, outward and inward - all these are the action of conditioning. Language is conditioning; all thought is the action, the response of conditioning.

1971 Public talk, Rome So thought is the instrument of pleasure, and thought is the instrument of pain, fear - consciously or unconsciously. Then there is the whole question of hidden fears, unconscious, deep rooted fears inherited through the environment, through culture, through the race, through family, you know, the stored up fears. Now how is one to be free of all that?

1972 4th Public Talk, Saanen If you have, what place has thought in the whole of consciousness? How deeply the unconscious, the hidden parts of our minds, the secret recesses, how deeply they are contaminated by the environment, by the society in which we live, by or through education and so on. How deeply the whole mind is polluted and whether it is possible to free the mind altogether from this pollution of civilization.

(1973-1979 Exploration into Insight) Or does the unconscious invite these fears? Does it hold them, do they exist in the traditional depths of the unconscious; or is it a thing that the unconscious gathers from the environment? Now, why does the unconscious hold fears at all?

1980 2nd Public Talk, Sri Lanka Then the book says in the next chapter, man has lived with fear from time immemorial - fear, not only fear of nature, fear of the environment, fear of disease, fear of accidents and so on, but also the much deeper layers of fear, the deeper, unconscious, untrodden waves of fear. We are going to read the book together till the chapter ends and says, "Watch it and you will be able to end it".


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