A Quote by Jiddu Krishnamurti

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.
Most of us waste our energy through chattering - endlessly chattering, gossiping, criticising, backbiting.
I think the most fundamental error we make is mistaking a noisy, anomalous event for the norm. This happens all the time - in the stock market, in reports of crime and natural disaster, etc. The fact is that big, noisy, anomalous events catch our attention because they're anomalous, which isn't a problem in and of itself.
What WE represent is the nexus of concrescent novelty that has been moving itself together, complexifying itself, folding itself in upon itself for billions and billions of years. There is, so far as we know, nothing more advanced than what is sitting behind your eyes. The human neocortex is the most densely ramified complexified structure in the known universe.
How does silence find its way out of that noisy, chattering mind? That endless maze of thought, concept, opinion, belief? How does perfect silence and pure consciousness find its way out of that maze? Very simply: Bring yourself present with something that's HERE, in the moment. Then you'll be HERE again.
Impatience translates itself into a desire to have something immediate done about it all, and, as is generally the case with impatience, resolves itself in the easiest way that lies ready to hand.
I’m interested that light has thingness itself, so it’s not something that reveals something about other things you’re looking at, but it becomes a revelation in itself.
Health doesn't analyze itself, nor does it look at itself in the mirror. Only we sick people know something about ourselves.
Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself...As existing in an individual form, this liberation is called 'I'; as developed to its totality, it is free Spirit; as feeling, it is Love; and as enjoyment, it is Blessedness.
The Godhead is never an object of its own knowledge. Just as a knife doesn't cut itself, fire doesn't burn itself, light doesn't illuminate itself. It's always an endless mystery to itself.
How to get rid of the mind? Is it the mind that wants to kill itself? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.
It is clear that we must trust what is difficult; everything alive trusts in it, everything in Nature grows and defends itself any way it can and is spontaneously itself, tries to be itself at all costs and against all opposition. We know little, but that we must trust in what is difficult is a certainty that will never abandon us; it is good to be solitary, for solitude is difficult; that something is difficult must be one more reason for us to do it.
Believing that navel-gazing in and of itself can transform itself into something that means something for society. I mean, we are communicative creatures. We desire to sort of understand each other's experiences and points of view. Storytelling is what painting, literature, filmmaking is all about.
The criterion and rule of the true is to have made it. Accordingly, our clear and distinct idea of the mind cannot be a criterion of the mind itself, still less of other truths. For while the mind perceives itself, it does not make itself.
When the persecution of an individual who has exposed an evil is pursued so ruthlessly and yet the evil itself is studiedly ignored, all of us know that there is something very wrong with the way that our society is conducting itself. And if we do not protest in the strongest terms about what is being done in our name, then we become complicit.
To despair over one's sins indicates that sin has become or wants to be internally consistent. It wants nothing to do with the good, does not want to be so weak as to listen occasionally to other talk. No, it insists on listening only to itself, on having dealings only with itself; it closes itself up within itself, indeed, locks itself inside one more inclosure, and protects itself against every attack or pursuit by the good by despairing over sin.
You cannot enslave a mind that knows itself. That values itself. That understands itself.
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