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COLLECTED WORKS VOLUME 3

Photo: J. Krishnamurti, ca 1935 by Ralph T. Gardner
Copyright—1981 Arizona Board of Regents, Center for Creative Photography

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Printed in the United States of America

ISBN 13: 9781934989364
ISBN: 1934989363
eBook ISBN: 978-1-62112-676-8

Contents

Preface

Talks in The Oak Grove, Ojai, California

First Talk, April 5, 1936

Second Talk, April 12, 1936

Third Talk, April 19, 1936

Fourth Talk, April 26, 1936

Fifth Talk, May 3, 1936

Sixth Talk, May 10, 1936

Seventh Talk, May 17, 1936

Eighth Talk, May 24, 1936

Talks in New York City, New York

First Talk, June 1, 1936

Second Talk, June 4, 1936

Talks in Eddington, Pennsylvania

First Talk, June 12, 1936

Second Talk, June 14, 1936

Third Talk, June 16, 1936

Talks at Ommen Camp, Holland

First Talk, July 25, 1936

Second Talk, July 27, 1936

Third Talk, July 28, 1936

Fourth Talk, July 29, 1936

Fifth Talk, August 1, 1936

Sixth Talk, August 2, 1936

Seventh Talk, August 3, 1936

Eighth Talk, August 4, 1936

Talks in Madras, India

First Talk, December 6 and 25, 1936

Second Talk, December 13, 1936

Third Talk, December 20, 1936

Fourth Talk, December 26, 27, and 28, 1936

Talks at Ommen Camp, Holland

First Talk, August 1, 1937

Second Talk, August 3, 1937

Third Talk, August 4, 1937

Fourth Talk, August 5, 1937

Fifth Talk, August 6, 1937

Sixth Talk, August 8, 1937

Seventh Talk, August 9, 1937

Eighth Talk, August 10, 1937

Talks at Ommen Camp, Holland

First Talk, August 4, 1938

Second Talk, August 6, 1938

Third Talk, August 8, 1938

Fourth Talk, August 10, 1938

Fifth Talk, August 12, 1938

Sixth Talk, August 14, 1938

Talks in The Oak Grove, Ojai, California

First Talk, May 26, 1940

Second Talk, June 2, 1940

Third Talk, June 9, 1940

Fourth Talk, June 16, 1940

Fifth Talk, June 23, 1940

Sixth Talk, June 30, 1940

Seventh Talk, July 7, 1940

Eighth Talk, July 14, 1940

Notes of Sarobia Discussions, Eddington, Pennsylvania

September 9-21, 1940

Talks in The Oak Grove, Ojai, California

First Talk, May 14, 1944

Second Talk, May 21, 1944

Third Talk, May 28, 1944

Fourth Talk, June 4, 1944

Fifth Talk, June 11, 1944

Sixth Talk, June 18, 1944

Seventh Talk, June 25, 1944

Eighth Talk, July 2, 1944

Ninth Talk, July 9, 1944

Tenth Talk, July 16, 1944

Questions

Preface

Jiddu Krishnamurti was born in 1895 of Brahmin parents in south India. At the age of fourteen he was proclaimed the coming World Teacher by Annie Besant, then president of the Theosophical Society, an international organization that emphasized the unity of world religions. Mrs. Besant adopted the boy and took him to England, where he was educated and prepared for his coming role. In 1911 a new worldwide organization was formed with Krishnamurti as its head, solely to prepare its members for his advent as World Teacher. In 1929, after many years of questioning himself and the destiny imposed upon him, Krishnamurti disbanded this organization, saying:

Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. 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. My only concern is to set men absolutely, unconditionally free.

Until the end of his life at the age of ninety, Krishnamurti traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. In the mirror of relationship, each of us can come to understand the content of his own consciousness, which is common to all humanity. We can do this, not analytically, but directly in a manner Krishnamurti describes at length. In observing this content we discover within ourselves the division of the observer and what is observed. He points out that this division, which prevents direct perception, is the root of human conflict.

His central vision did not waver after 1929, but Krishnamurti strove for the rest of his life to make his language even more simple and clear. There is a development in his exposition. From year to year he used new terms and new approaches to his subject, with different nuances.

Because his subject is all-embracing, the Collected Works are of compelling interest. Within his talks in any one year, Krishnamurti was not able to cover the whole range of his vision, but broad amplifications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years.

The Collected Works contain Krishnamurti’s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings.

The Krishnamurti Foundation of America, a California charitable trust, has among its purposes the publication and distribution of Krishnamurti books, videocassettes, films and tape recordings. The production of the Collected Works is one of these activities.

Ojai, California, 1936

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First Talk in The Oak Grove

People come to these talks with many expectations and hopes and with many peculiar ideas; and for the sake of clarification, let us examine these and see their true worth. Perhaps there are a few of us here whose minds are not burdened with jargons, which are but wearisome verbal repetitions. There may also be others who, having freed themselves from beliefs and superstitions, are eager to understand the significance of what I say. Seeing the illusory nature of imitativeness, they can no longer seek patterns and molds for their conduct. They come in the hope of awakening their innate creativeness, so that they may live profoundly in the movement of life. They are not seeking a new jargon or mode of conduct, smartness of ideas or emotional assertiveness.

Now, I am talking to those who desire to awaken to the reality of life and create for themselves the true way of thinking and living. By this I do not mean that my words are restricted to the few or to some imaginary clique of self-chosen intellectuals.

What I say may not seem vital to those who are merely curious, for I have no empty phrases or bold assertions with which to excite them. The curious, who merely desire emotional stimulation, will not find satisfaction in my words.

Then there are those who come here to compare what I have to say with the many schools of thoughtlessness. (Laughter) No, please, this is not a smart remark. From letters I have received and from people who have talked to me, I know there are many who think that by belonging to special schools of thought they will advance and be of service to the world. But what they call schools of thought are nothing but imitative jargons which merely create divisions and encourage exclusiveness and vanity of mind. These systems of thought have really no validity, being founded on illusion. Though their followers may become very erudite and defend themselves with their learning, they are in reality thoughtless.

Again, there are many whose minds have become complicated by the search for systems of human salvation. They seek, now through economics, now through religion, now through science, to bring about order and true harmony in human life. Fanaticism becomes the impulse for many who try, through dogmatic assertions, to impose on others their own imaginings and illusions, which they choose to call truth or God.

So you have to find out for yourself why you are here, and under what impulse you came to listen to this talk. I hope we are here to discover together whether we can live sanely, intelligently, and in the fullness of understanding. I feel that this should be the labor of both the speaker and the audience. We are going to start on a journey of deep inquiry and individual experiment, not on a journey of dogmatic assertions, creating new sets of beliefs and ideals. To discover the reality of what I say, you must experiment with it.

Most of us are held by the idea that by discovering some single cause for man’s suffering, conflict, and confusion, we shall be able to solve the many problems of life. It has become the fashion to say “Cure the economic evils, then man’s happiness and fulfillment are assured.” Or “Accept some religious or philosophical idea, then peace and happiness can be made universal.” In search of single causes we not only encourage specialists but also develop experts who are ever ready to create and expound logical systems in which the thoughtless man is entrapped. You see exclusive systems or ideas for the salvation of man taking form everywhere throughout the world. We are so easily entrapped in them, thinking that this seemingly logical simplicity of single causes will help us to remove misery and confusion.

A man who gives himself over to these specialists and to the single cause finds only greater confusion and misery. He becomes a tool in the hands of experts or a willing slave of those who can readily expound the logical simplicity of a single cause.

If you deeply examine man’s suffering and confusion, you will see without any doubt whatsoever that there are many causes, some complex, some simple, which we must understand thoroughly before we can free ourselves from conflict and suffering. If we desire to understand the many causes and their disturbances, we must treat life as a whole, not split it up into the mental and emotional, the economic and religious, or into heredity and environment. For this reason we cannot hand ourselves over to specialists, who naturally are trained to be exclusive and to be concentrated in their narrow divisions. It is essential not to do this; nevertheless, unconsciously we give ourselves over to another to be guided, to be told what to do, thinking that the religious or economic expert, because of his special knowledge and achievements, can direct our individual lives. Most specialists are so trained that they cannot take a comprehensive view of life; and because we adjust our lives, our actions, to the dictates of experts, we merely create greater confusion and sorrow. So, realizing that we cannot be slaves to experts, to teachers, to philosophers, to those people who say they have found God and who seemingly make life very simple, we should beware of them. We should seek simplicity, but in that very search we should be aware of the many illusions and delusions.

Being conscious of all this, what should we, as individuals, do? We have to realize profoundly, not casually or superficially, that no one particular person or system is wholly going to solve for us our agonizing problems and clarify our complex and subtle reactions. If we can realize that there is no one outside of ourselves who is going to clear up the chaos and confusion that exist within and without us, then we shall not be imitative, we shall not crave for identification. We shall then begin to release the creative power within us. This signifies that we are beginning to be conscious of individual uniqueness. Each individual is unique, different, not similar to another; but by this I do not mean the expression of egotistic desires.

We must begin to be self-conscious, which most of us are not; in bringing the hidden into the open, into the light, we discover the various causes of disharmony, of suffering. This alone will help to bring about a life of fulfillment and intelligent happiness. Without this liberation from the hidden, the concealed, our efforts must lead us to delusions. Until we discover, through experiment, our subtle and deep limitations, with their reactions, and so free ourselves from them, we shall lead a life of confusion and strife. For these limitations prevent the pliability of mind-emotion, making it incapable of true adjustment to the movement of life. This lack of pliability is the source of our egotistic competition, fear and the pursuit of security, leading to many comforting illusions.

Though we may think we have found truth, bliss, and objectify the abstract idea of God, yet, while we remain unconscious of the hidden springs of our whole being, there cannot be the realization of truth. The mouthing of such words as truth, God, perfection, can have no deep significance and import.

True search can begin only when we do not separate mind from emotion. As we have been trained to regard life, not as a complete whole, but as broken up into body, mind, and spirit, we shall find it very difficult to orient ourselves to this new conception and reaction towards life. To educate ourselves to this way of regarding life, and not to slip back into the old habit of separative thought, requires persistence, constant alertness. When we begin to free ourselves, through experiment, from these false divisions with their special significances, pursuits, and ideals, which have caused so much harm and falsely complicated our lives, then we shall release creative energy and discover the endless movement of life.

Can the mind-heart know and profoundly appreciate this state of endlessness, this ceaseless becoming? Infinity has a profound significance only when there is liberation from the limitations which we have created through our false conceptions and divisions—as body, mind, and spirit, each with its own distinctive ideals and pursuits. When the mind-heart detaches itself from harmful and limiting reactions and begins to live intensely, with deep awareness, then only is there the possibility of knowing profoundly this ceaseless becoming. Mind-emotion must be wholly free from identification and imitation to know this blessedness. The awakening of this creative intelligence will alone bring about man’s humanity, his balance and deep fulfillment.

Until you become conscious both of your environment and of your past and understand their significance—not as two contrasted elements, which would only produce false reactions but as a coordinated whole—and until you are able to react to this whole, profoundly, there cannot be the perception of the endless movement of life.

True search begins only when there is a release from those reactions which are the result of division. Without the understanding of life’s wholeness, the search for truth or happiness must lead to illusion. In pursuit of an illusion, one often feels an exhilaration, an emotionalism; but when one examines this emotional structure, it is nothing but a limitation, the building up of walls of refuge. It is a prison, though one may live in it and even enjoy it. It is an escape from the conflict of life into limitation; and there are many who will help and encourage you in this flight.

If these talks are to have any significance for you, you must begin to experiment with what I am saying and live anew by becoming conscious of all your reactions. Be conscious of them, but do not at once discard some as being bad and accept others as being good; for the mind, being limited, is unable to discern truly. What is important is to be aware of them. Then through that constant awareness, in which there is no sense of opposites, no division as mind and emotion, there comes the harmony of action which alone will bring about fulfillment.

Question: Are there not many expounders of truth besides yourself? Must one leave them all and listen only to you?

KRISHNAMURTI: There can never be expounders of truth. Truth cannot be explained, any more than you can explain love to a man who has never been in love. Such a phrase as “expounders of truth” has no meaning.

What are we trying to do here? I am not asking you to believe what I say, nor am I subtly making you follow me in order that you may be exploited. Independently of me, you can experiment with what I say. I am trying to show you how one can live sanely and deeply, with creative richness, so that one’s life is a fulfillment and not a continual frustration. This can be done when the mind-heart liberates itself from those false reactions, conceptions, and ideas which it has inherited and acquired—the reactions born of egotistic fears and limitations, the reactions born of division and the conflict of the opposites. Those limitations and narrow reactions prevent the mind-heart from adjusting itself to the movement of life. From this lack of pliability arise confusion, delusion, and sorrow. Only through your own awareness and endeavor, and not through authority or imitation, can these limitations be swept away.

Question: What is your idea of infinity?

KRISHNAMURTI: There is a movement, a process of life, without end, which may be called infinity. Through authority, imitation, born of fear, mind creates for itself many false reactions and thereby limits itself. Identifying itself with this limitation, it is incapable of following the swift movement of life. Because the mind, prompted by fear and in its desire for security and comfort, seeks an end, an absolute with which it can identify itself, it becomes incapable of following the never-ending movement of life. Until the mind-heart can free itself from these limitations, in full consciousness, there cannot be the comprehension of this endless process of becoming. So do not ask what is infinity, but discover for yourself the limitations which hold the mind-heart in bondage, preventing it from living in this movement of life.

April 5, 1936

Second Talk in The Oak Grove

Most thoughtful people have the desire to help the world. They think of themselves as apart from the mass. They see so much exploitation, so much misery; they see scientific and technical achievements far in advance of human conduct, comprehension, and intelligence. Seeing all this about them and desiring to change the conditions, they consider that the mass must first be awakened.

Often this question is put to me: “Why do you emphasize the individual and not consider the mass?” From my point of view, there can be no such division as the mass and the individual. Though there is mass psychology, mass intention, action or purpose, there is no such entity as the mass apart from the individual. When you analyze the term, the mass, what is it? You will see that it is composed of many separate units, that is, ourselves, with extraordinary beliefs, ideals, illusions, superstitions, hatreds, prejudices, ambitions, and pursuits. These perversions and pursuits compose that nebulous and uncertain phenomenon which we call the mass.

So the mass is ourselves. You are the mass and I am the mass, and in each one of us there is the one and the many—the one being the conscious and the many, the unconscious. The conscious can be said to be the individual. So in each one of us we have the one and the many.

The many, the unconscious, is composed of unquestioned values—values that are false to facts, values which through time and usage have become pleasant and acceptable—it is composed of ideals which give us security and comfort, without deep significance; of standards of conformity, which are preventing clear perception and action; of thoughts and emotions which have their origin in fear and primitive reactions. This I call the unconscious, the mass, of which each one of us is a part, whether we know it or not, whether we acknowledge it or not.

If there is to be a clear reflection, the mirror must not be distorted; its surface must be even and clean. So must the mind-heart—which is an integrated whole, not two distinct and separate parts—be free from its self-created perversions before there can be discernment, comprehension, balance, or intelligence. To live completely, experience must continually be brought into the conscious.

Most of us are unconscious of the background, of the perversions, the twists that prevent discernment, making us incapable of adjusting ourselves to the movement of life. Some of you may say “All this is quite obvious; we know this, and there is nothing new in it.” I fear that if you merely dismiss what I say without deep thought, you will not awaken your creative intelligence.

If we are to understand life wholly, completely, we must bring the unconscious, through experience, through experiment, into the conscious. Then there will be balance and deep intelligence. Only then can there be true search. So long as the mind-heart is bound by beliefs, ideals, or vain and illusory pursuits, what we call the search for truth or reality will inevitably lead to escapes. No psychologist or teacher can free the mind; its freedom can come only through its own inherent necessity.

The search for truth or God—the very naming of it helps to create a barrier—can truly begin only when there is this harmonious intelligence. As the mind-heart is perverted, limited by the reactions of ignorance, it is incapable of discerning that which is. How can one understand what is true if one’s mind-heart is prejudiced? These prejudices are so deep-rooted and stretch so far into the past that one cannot discover their beginning. With a mind so prejudiced, how can we truly discern, how can there be happiness or intelligence? The mind-heart must become aware of its own process of creating illusions and limitations. No teacher can free it from this process. Until the mind-heart is deeply, profoundly conscious of its own process, its own power to create illusions, there cannot be discernment. To bring about this harmonious intelligence, there must be a fundamental change in our habits of thought-emotion, and this requires patient perseverance, persistent thoughtfulness.

Until now it has been said that there is God, that there is truth, that there is something absolute, final, eternal, and on that assertion we have built our thought and emotion, our life, our morality. It has been said: “Act in this manner, follow that, do not do this.” Most people consider such teachings to be positive. If you examine these teachings, which are called positive instructions, you will discover that they are destructive of intelligence; for they become the frame within which the mind limits itself, to imitate and copy, thus making itself incapable of adjustment to the movement of life, twisting life to the pattern of an ideal, which only creates further sorrow and confusion.

To understand and awaken this harmonious intelligence, one must begin, not with assumptions and authoritative assertions, but negatively. When the mind is free of these ignorant responses, there is then the deep harmony born of intelligence. Then begins the joy of penetration into reality. No one can tell you of reality, and any description of it must ever be false.

To understand truth, there must be silent observation, and description of it but confuses and limits it. To comprehend the in finite process of life, we must begin negatively, without assertions and assumptions, and from that build the structure of our thought-emotion, our action and conduct. If this is not deeply understood, what I say will merely become mechanical beliefs and ideals and create new absurdities based on faith and authority. We shall unconsciously revert to primitive attitudes and reactions born of fear, with its many delusions, though these may be clothed in new words.

When you are really able to think without any craving, without any desire to choose—for choice implies opposites—there is discernment.

What makes up this background? It is the result of a process without a beginning. It is composed of many layers, and a few words cannot describe them. You can take one or two layers and examine them—not objectively, for the mind itself is their creator and is part of them—and in analyzing and experimenting with them, the mind itself begins to perceive its own make-up and the process of creating its own prison. This deep understanding not only brings into consciousness the many layers, but also brings about the cessation of creating further limitations and barriers.

One of the layers or sections of this background is ignorance. Ignorance is not to be confounded with the mere lack of information. Ignorance is the lack of comprehension of oneself. The ‘oneself’ is not of a given period, and no words can cover the whole process of individuality. Ignorance will exist so long as the mind does not uncover the process of creating its own limitations, and also the process of self-induced action. To do this, there must be great perseverance, experimentation, and comprehension.

The deep understanding of ‘oneself’, the ‘oneself’ without a beginning, is prevented through accumulative processes. I call accumulative processes the craving for identification with truth, the imitation of an ideal, the desire for conformity, all of which create authority and engender fear, leading to many delusions. The accumulative process continues while thought is caught up in and pursues the opposites—good and bad, positive and negative, love and hate, virtue and sin. The accumulative process gives to the mind-heart comfort and shelter against the movement of life. If the mind-heart perceives itself in action, then it will observe that it is creating those accumulative illusions for its own limited continuance and security. This process brings about pain, misery, and conflict.

How can the mind disentangle itself from its own fears, ignorant reactions, and the many delusions? All influences which force the mind to free itself from these limitations will only create further escapes and illusions. When the mind relies on outer circumstances to bring about these fundamental changes, it is not acting as a whole, it is separating and dividing itself as the past and the present, the outer and the inner. If such a division exists, the mind-heart must create for itself further illusions and sorrow.

Please try to understand all this carefully. If the mind tries to free itself from these limitations because of compulsion, reward, or punishment, or because it is sorrow-laden and so seeks happiness, or for any superficial reason, its attempt must inevitably lead to frustration and confusion.

It is important to understand this, for there is freedom from these limitations only when the mind itself comprehends the utter necessity for it. This necessity cannot be self-induced or self-imposed.

Question: How may we help the hopelessly insane?

KRISHNAMURTI: Now, insanity is a problem of subtle varieties, for one may think that one is sane and yet appear completely insane to others. There is the insanity which is brought about through organic, physical defect, and there is the lack of balance induced through the mind-heart being incapable of adjustment to life. Of course there is no such clear division and distinction between the purely physical and the purely mental causes leading to the many disturbances and maladjustments in life. I should think in most cases this lack of cohesion and balance begins when the individual, brought up and trained in ignorant, narrow, and egotistic responses, is incapable of adjusting himself to the ever-changing movement of life.

Most of us are not balanced, as most of us are unconscious of the many layers of limited values which bind the mind-heart. These limited values cripple thought and prevent us from understanding the infinite values which alone can bring about sanity and intelligence. We accept certain attitudes and actions as being in accord with human values. Take, for example, competition and war. If we examine competition, with its many implications, we see that it springs from the ignorant reaction of strife against another; whereas in fulfillment there cannot be this competitive spirit. We have accepted this competitive spirit as being a part of human nature, from which arises not only individual combativeness but also racial and national strife, thus contributing one of the many causes of war. A mind caught up in this primitive reaction must be considered incapable of deep adjustment to the realities of life.

A man whose thought-emotion is based on faith, and so on belief, must of necessity be unbalanced, for his belief is merely a wish fulfillment. When people say that they believe in reincarnation, in immortality, in God—these are but emotional cravings which to them become objectified concepts and facts. They can discover actuality only when they have understood and dissolved the process of ignorance. When one says, “I believe,” one limits thought and turns belief into a pattern according to which one guides and conducts one’s life, thus allowing the mind-heart to become narrow, crystallized, and incapable of adjustment to life and reality. With most people, belief becomes merely an escape from the conflict and confusion of life.

Belief must not be confused with intuition, and intuition is not wish fulfillment. Belief, as I have tried to point out, is based on escape, on frustration, on limitation, and this very belief prevents the mind-heart from dissolving its own self-created ignorance.

So each one has the capacity, the power, to be either sane, balanced, or otherwise. To discover whether one is balanced, one must start negatively, not with assertions, dogmas, and beliefs. If one can think profoundly, then one will become aware of the extraordinary beauty of intelligent completeness.

Question: You said last Sunday that most people are not self-conscious. It seems to me that quite the contrary is true, and that most people are very self-conscious. What do you mean by self-conscious?

KRISHNAMURTI: This is a difficult and subtle question to answer in a few words, but I will try to explain it as well as I can, and please remember that words do not convey all the subtle implications involved in the answer.

Every living thing is force, energy, unique to itself. This force or energy creates its own materials which can be called the body, sensation, thought, or consciousness. This force or energy in its self-acting development becomes consciousness. From this there arises the ‘I’ process, the ‘I’ movement. Then begins the round of creating its own ignorance. The ‘I’ process begins and continues in identification with its own self-created limitations. The ‘I’ is not a separate entity, as most of us think; it is both the form of energy and energy itself. But that force, in its development, creates its own material, and consciousness is a part of it; and through the senses, consciousness becomes known as the individual. This ‘I’ process is not of the moment, it is without a beginning. But through constant awareness and comprehension, this ‘I’ process can be ended.

April 12, 1936

Third Talk in The Oak Grove

To have united thought, and so action, there must be agreement, accord, and to have agreement seems to be very difficult. Agreement does not mean thoughtless acceptance or tolerance, for tolerance is superficial. Agreement demands deep intelligence and requires a mind that is very pliable. In this world, apparently, one is more easily convinced by foolishness than by thought that is integral and intelligent. There is an emotional agreement which is not agreement at all. It is merely an excitement which carries one on to certain activities, attitudes, and assertions but does not lead to the full, intelligent awakening of individual fulfillment.

Now, if you agree—as apparently most people agree—with foolishness, there must be confusion. You may feel for the moment that you are supremely happy, contented, and thus think that you have understood life; but if you allow your mind to consider your assumed happiness, you will see that what you have is really a superficial emotional excitement induced by the repeated assertions of another. Any action born of this superficiality must inevitably lead to confusion, whereas agreement with intelligent thought leads to true happiness and complete well-being.

I am emphasizing this point because I feel it is very important and necessary that one should not have within oneself any barriers which create division, disagreement. These barriers create confusion and struggle in the individual and also prevent united and intelligent action in the world. Intelligent agreement is essential for concerted action; but it is not agreement when there is any kind of compulsion or authority, whether subtle or gross. Please see why such deep understanding is necessary, and also please find out whether you are profoundly in agreement with what I say. By agreement, I do not mean a superficial and tolerant acceptance of certain ideas which I express. You should consider the whole implication of what I say and discover whether you are deeply in agreement with it. This needs thought and careful analysis, and then only can you accept or reject. As the majority of us seem to yield to emphatically repeated assertions, I feel it would be a waste of time if you merely allowed yourself to be convinced by certain statements which I often repeat. Such surrender on your part would be utterly useless and even harmful.

In this world there are so many contradictory opinions, theories, grotesque assertions, and emotional claims that it is difficult to discern what is true, what is really helpful for individual comprehension and fulfillment. These affirmations—some fantastic, some true, some violent, some absurdly confusing—are thrown and shouted at us. Through books, magazines, lecturers, we become their victims. They promise rewards and at the same time subtly threaten and compel. Gradually we allow ourselves to take sides, to attack and defend. So we accept this or that theory, insist on this or that dogma, and unconsciously the repeated assertions of others become our beliefs, on which we try to mold our whole lives. This is not an exaggeration; it is happening in us and about us. We are constantly being bombarded with claims and oft repeated ideas, and unfortunately we tend to take sides because our own unconscious desire is for comfort and security, emotional or intellectual, which leads us to accept these affirmations. Under such conditions, though we may think that we examine these assertions and intuitively know them to be true, our minds are incapable of examination or of any intuition. Hardly anyone escapes this constant attack through propaganda; and unfortunately, through one’s own craving for security and for permanence, one helps to create and encourage fantastic declarations.

When the mind-heart is burdened with many barriers, prejudices, national and class distinctions, it is impossible to come to an intelligent agreement. What is happening is not intelligent and sane agreement among people, but it is a war of belief against belief, doctrine against doctrine, group against group, vested interest against vested interest. In this battle, intelligence, comprehension, is denied.

It would really be a calamity if out of these meetings you developed dogmas, beliefs, and instruments of compulsion. My talks are not intended to engender beliefs or ideals, which can only offer you an escape. To understand what I say, mind must be free from beliefs and from the prejudice of “I know.” When you say, “I know,” you are already dead. This is not a harsh statement.

It is a very serious undertaking to try to discover what is true, why we are here, and where we are going. This discovery cannot be made by the superficial solution of our immediate problems. The mind-heart must free itself from those dogmas, beliefs, and ideals of which most of us are unconscious. We are here to discover intelligently what is true; and if you understand this, you will discern something which is real, not something which is self-imposed or invented by another. Please believe that I am really not concerned with particular views, but with individual understanding, happiness, and fulfillment.

There are many teachers who maintain various systems, meditations, disciplines, which they claim will lead to the ultimate reality; there are many intermediaries who insist on obedience in the name of the Masters; and individuals who assert that there is God, that there is truth—unfortunately I myself have made these assertions in the past. Knowing all this, I have realized that the moment there is an assertion, its very significance is lost. How then shall we comprehend this world of contradictions, confusions, beliefs, dogmas, and claims? From where shall we start? If we attempt to understand these from any other point of view than through the comprehension of ourselves, we shall but increase dissension, struggle, and hatred. There are many causes, many processes at work in this world of becoming and decaying, and when we try to investigate each process, each cause, we inevitably come up against a blank wall, against something which has no explanation, for each process is unique in itself.

Now, when you face the inexplicable, faith comes to your aid and asserts that there is a God, that He has created us and we are His instruments, that we are transcendent beings, with a permanent identity. Or if you are not religiously inclined, you try to solve this problem through science. There again you try to follow cause after cause, reaction after reaction; and though there are scientists who maintain that there is a deep intelligence at work, or who employ different symbols to convey to us the inexplicable, yet there comes a point beyond which even science cannot go, for it deals only with the perception and reaction of the senses.

I think there is a way of understanding the whole process of birth and death, becoming and decaying, sorrow and happiness. When I say “I think,” I am being purposely suggestive, rather than dogmatic. This process can be truly understood and fundamentally grasped only through ourselves, for it is focused in each individual. We see around us this continual becoming and decaying, this agony and transient pleasure, but we cannot possibly understand this process outside of ourselves. We can comprehend this only in our own consciousness, through our own ‘I’ process; and if we do this, then there is a possibility of perceiving the significance of all existence.

Please see the importance of this; otherwise we shall be entangled in the intricate question of environment and heredity. We shall understand this question when we do not divide our life into the past and the present, the subjective and the objective, the center and the circumference—when we realize the working of the ‘I’ process, the ‘I’ consciousness. As I have often said, if we merely accept the ‘I’ as a living principle, a divine entity in isolation, created by God, we shall but create and encourage authority, with its fears and exploitations; and this cannot lead to man’s fulfillment.

Please do not translate what I say about the ‘I’ process into your particular phraseology of belief. That would be of no help to you at all; on the contrary, it would be confusing; but please listen with an unprejudiced mind and heart.

The ‘I’ process is the result of ignorance, and that ignorance, like the flame that is fed by oil, sustains itself through its own activities. That is, the ‘I’ process, the ‘I’ energy, the ‘I’ consciousness, is the outcome of ignorance, and ignorance maintains itself through its own self-created activities; it is encouraged and sustained through its own actions of craving and want. This ignorance has no beginning, and the energy that created it is unique to each individual. This uniqueness becomes individuality to consciousness. The ‘I’ process is the result of that force, unique to each individual, which creates, in its self-development, its own materials as body, discernment, consciousness, which become identified as the ‘I’.

This is really very simple, but it appears complicated when put into words. If, for example, one is brought up in the tradition of nationalism, that attitude must inevitably create barriers in action. A mind-heart narrowed and limited in action by prejudices must create increasing limitations. This is obvious. If you have beliefs, you are translating and molding your experiences according to them, and so you are continuously forcing and limiting thought-emotion, and these limitations become the ‘I’ process. Action, instead of liberating, freeing the mind-heart from its own self-imposed bondages, is creating further and deeper limitations, and these accumulated limitations can be called ignorance. This ignorance is encouraged, fed by its own activities, born of its own self-created desires. Unless you realize that ignorance is the result of its own self-created, self-sustained activities, the mind-heart must ever dwell in this vicious circle. When you deeply comprehend this, you will discern that life is no longer a series of conflicts and conquests, struggles and attainments, all leading to frustration. When you truly have an insight into this process of ignorance, living is no longer an accumulation of pain, but becomes the ecstasy of deep bliss and harmony.

Most of us have an idea that the ‘I’ is a separate being, divine, something that is enduring, becoming more and more perfect. I do not hold with any of this. Consciousness itself is the ‘I’. You cannot separate the ‘I’ process from consciousness. There is no ‘I’ that is accumulating experience which is apart from experience itself. There is only this process, this energy which is creating its own limitations through its own self-sustained wants. When you discern that there is no ‘I’ apart from action, that the actor is action itself, then gradually there comes a completeness, an unfathomable bliss.

When you grasp this, there can be no method to free you from your own limitations, from the prison in which you are held. The ‘I’ process must dissolve itself. It must wean itself away from itself. No savior nor the worship of another can liberate you; your self-imposed disciplines and self-created authorities are of no avail. They but lead to further ignorance and sorrow. If you can understand this, you will not make of life a terrible, ugly struggle of exploitation and cruelty.

Question: Last Sunday you seemed very uncertain in what you said, and some of us could make nothing of it. Several of my friends say they are not coming any more to hear you because you are becoming vague and undecided about your own ideas. Is this impression due to lack of understanding in us, or are you not as sure of yourself as you used to be?

KRISHNAMURTI: You know, certain things cannot be put into words definitely, precisely. I try to express my comprehension of life as clearly as possible, and it is difficult. Sometimes I may succeed, but often I seem not to be able to convey what I think and feel. If one thinks deeply about what I have been saying, it will become clear and simple; but it will remain merely an intellectual conception if there is no comprehension in action. Some of you come repeatedly to these meetings, and I wonder what happens to you in the intervals between these talks. It is during these intervals that you can discover whether action is liberating, or creating further prisons and limitations. It is in your hands to fashion your own life, either to comprehend or to increase ignorance.

Question: How can one be free of the primitive reactions of which you speak?

KRISHNAMURTI: The very desire to be free creates its own limitation. These primitive or ignorant reactions create conflicts, disturbances and sorrow in your life, and by getting rid of them you hope to acquire something else—happiness, bliss, peace, and so on. So you put to me the question: “How am I to get rid of these reactions?” That is, you want me to give you a method, lay down a system, a discipline, a mode of conduct.

If you understand that there is no separate consciousness apart from the ‘I’ process, that the ‘I’ is consciousness itself, that ignorance creates its own limitations, and that the ‘I’ is but the result of its own action, then you will not think in terms of denudation and acquisition.

Take, for example, the reaction towards nationalism. If you think about it, you will see that this reaction is ignorant and very harmful, not only to yourself but to the world. Then you will ask me, “How is one to get rid of it?” Now, why do you want to get rid of it? When you perceive why you want to get rid of it, you will then discern how it has come into being, artificially, with its many cruel implications; and when you deeply comprehend it, then there is not a conscious effort to get rid of this ignorant reaction; it disappears of itself.

In the same way, if mind-heart is bound by fears, beliefs, which are so dominant, potent, overwhelming that they pervert clear perception, it is no good making great efforts to get rid of them. First you have to be conscious of them; and instead of wanting to get rid of them, find out why they exist. If you try to free yourself from them, you will unconsciously create or accept other and perhaps more subtle fears and beliefs. But when you perceive how they have come into being—through the desire for security, comfort—then that very perception will dissolve them. This requires great alertness of mind-heart.

The struggle exists between those established values and the ever-changing, indefinite values, between the fixed and the free movement of life, between standards, conventionalizes, accumulated memories, and that which has no fixed abode. Instead of trying to pursue the unknown, examine what you have—the known, the established prejudices, limitations. Comprehend their significance; then they disappear like the mists of a morning. When you perceive that what you thought was a snake in the grass is only a rope, you are no longer afraid, there is no longer a struggle, an overcoming. And when, through deep discernment, we perceive that these limitations are self-created, then our attitude towards life is no longer one of conquering, of wanting to be freed through some method or miracle, of seeking comprehension through another. Then we will realize for ourselves that though this process of ignorance appears to have no beginning, it has an end.

April 19, 1936

Fourth Talk in The Oak Grove

Many of you come to these meetings with the hope that by some miracle I am going to solve your difficulties, whether economic, religious, or social. And if I cannot solve them, or if you are incapable of solving them for yourselves, you hope that some miraculous event or circumstance will dissolve them; or else you lose yourselves in some philosophic system, or hope that by joining a particular church or society your difficulties will of themselves disappear.

As I have often tried to point out, these problems, whether social, religious, or economic, are not going to be solved by depending on any particular system. They must be solved as a whole, and one must deeply comprehend one’s own process of creating ignorance and being caught up in it. If one can understand this process of accumulating ignorance, with its self-sustaining action, and discern consciousness as the combination of these two—ignorance and action—one will then profoundly comprehend this conflicting and sorrowful existence. But unfortunately most of us are indifferent. We wait for outward circumstances to force us to think, and this compulsion can only bring about greater suffering and confusion. You can test this out for yourself.

Then there are those who depend on faith for their understanding and comfort. They think that there is a supreme being who has made them, who will guide them, who will protect and save them. They fervently believe that by following a certain creed or a certain system of thought, and by forcing themselves into a certain mold of conduct and discipline, they will attain to the highest.

As I tried to explain last Sunday, faith or acceptance is a hindrance to the deep comprehension of life. Most of us, unfortunately, are incapable of experimenting for ourselves, or we are disinclined to make the effort; we are unwilling to think deeply and go through the real agony of being uncertain. So we depend on faith for our understanding and comfort. We often think that we are changing radically, and that our attitude is being fundamentally altered; but unfortunately we are merely changing the outward forms of our expression, and we still cling to the inner demands and cravings for support and comfort.

Most of us belong to the category of those who depend on faith for the explanation of their being. I include in that word faith