Contents

Preface

Talks in The Oak Grove, Ojai, California

First Talk, May 27, 1945

Second Talk, June 3, 1945

Third Talk, June 10, 1945

Fourth Talk, June 17, 1945

Fifth Talk, June 24, 1945

Sixth Talk, July 1, 1945

Seventh Talk, July 8, 1945

Eighth Talk, July 15, 1945

Ninth Talk, July 22, 1945

Tenth Talk, July 29, 1945

Talks in The Oak Grove, Ojai, California

First Talk, April 7, 1946

Second Talk, April 14, 1946

Third Talk, April 21, 1946

Fourth Talk, April 28, 1946

Fifth Talk, May 5, 1946

Sixth Talk, May 12, 1946

Talks In Madras, India

First Talk, October 22, 1947

Second Talk, October 26, 1947

Third Talk, November 2, 1947

Fourth Talk, November 9, 1947

Fifth Talk, November 16, 1947

Sixth Talk, November 23, 1947

Seventh Talk, November 30, 1947

Eighth Talk, December 7, 1947

Ninth Talk, December 14, 1947

Tenth Talk, December 21, 1947

Eleventh Talk, December 28, 1947

Radio Talks in India

A New Approach to Life, broadcast from Madras, October 16, 1947

The Way of Living, broadcast from Bombay, February 2, 1948

The Way of Peace, broadcast from Bombay, April 3, 1948

Talks in Bombay, India

First Talk, January 18, 1948

Second Talk, January 25, 1948

Third Talk, February 1, 1948

Fourth Talk, February 8, 1948

Fifth Talk, February 15, 1948

Sixth Talk, February 22, 1948

Seventh Talk, February 29, 1948

Eighth Talk, March 7, 1948

Ninth Talk, March 14, 1948

Tenth Talk, March 21, 1948

Eleventh Talk, March 28, 1948

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, 1945

First Talk in The Oak Grove

To understand the confusion and misery that exist in ourselves, and so in the world, we must first find clarity within ourselves, and this clarity comes about through right thinking. This clarity is not to be organized, for it cannot be exchanged with another. Organized group thought becomes dangerous however good it may appear; organized group thought can be used, exploited; group thought ceases to be right thinking, it is merely repetitive. Clarity is essential for without it change and reform merely lead to further confusion. Clarity is not the result of verbal assertion but of intense self-awareness and right thinking. Right thinking is not the outcome of mere cultivation of the intellect, nor is it conformity to pattern, however worthy and noble. Right thinking comes with self-knowledge. Without understanding yourself, you have no basis for thought; without self-knowledge, what you think is not true.

You and the world are not two different entities with separate problems; you and the world are one. Your problem is the world’s problem. You may be the result of certain tendencies, of environmental influences, but you are not different fundamentally from another. Inwardly we are very much alike; we are all driven by greed, ill will, fear, ambition, and so on. Our beliefs, hopes, aspirations, have a common basis. We are one; we are one humanity, though the artificial frontiers of economics and politics and prejudice divide us. If you kill another, you are destroying yourself. You are the center of the whole, and without understanding yourself you cannot understand reality.

We have an intellectual knowledge of this unity, but we keep knowledge and feeling in different compartments, and hence we never experience the extraordinary unity of man. When knowledge and feeling meet there is experience. These talks will be utterly useless if you do not experience as you are listening. Do not say, “I will understand later,” but experience now. Do not keep your knowledge and your feeling separate, for out of this separation grow confusion and misery. You must experience this living unity of man. You are not separate from the Japanese, the Hindu, the Negro, or the German. To experience this immense unity be open, become conscious of this division between knowledge and feeling; do not be a slave to compartmental philosophy.

Without self-knowledge understanding is not possible. Self-knowledge is extremely arduous and difficult, for you are a complex entity. You must approach the understanding of the self simply, without any pretensions, without any theories. If I would understand you I must have no preconceived formulations about you, there must be no prejudice; I must be open, without judgment, without comparison. This is very difficult for, with most of us, thought is the result of comparison, of judgment. Through approximation we think we are understanding, but is understanding born of comparison, judgment? Or is it the outcome of noncomparative thought? If you would understand something, do you compare it with something else or do you study it for itself?

Thought born of comparison is not right thinking. Yet in studying ourselves we are comparing, approximating. It is this that prevents the understanding of ourselves. Why do we judge ourselves? Is not our judgment the outcome of our desire to become something, to gain, to conform, to protect ourselves? This very urge prevents understanding.

As I said, you are a complex entity, and to understand it you must examine it. You cannot understand it if you are comparing it with the yesterday or with the tomorrow. You are an intricate mechanism, but comparison, judgment, identification prevent comprehension. Do not be afraid that you will become sluggish, smug, self-contented if you do not compete in comparison. Once you have perceived the futility of comparison, there is a great freedom. Then you are no longer striving to become, but there is freedom to understand. Be aware of this comparative process of your thinking—experience all this as I am explaining—and feel its futility, its fundamental thoughtlessness; you will then experience a great freedom, as though you had laid down a wearisome burden. In this freedom from approximation and so from identification, you will be able to discover and understand the realities of yourself. If you do not compare, judge, then you will be confronted with yourself, and this will give clarity and strength to uncover great depths. This is essential for the understanding of reality. When there is no self-approximation, then thought is liberated from duality; the problem and the conflict with the opposites fall away. In this freedom there is a revolutionary, creative understanding.

There is not one of us who is not confronted with the problem of killing and non-killing, violence and nonviolence. Some of you may feel that as your sons, brothers or husbands are not involved in this mass murder, called war, you are not immediately concerned with this problem, but if you will look a little more closely, you will see how deeply you are involved. You cannot escape it. You must, as an individual, have a definite attitude towards killing and non-killing. If you have not been aware of it, you are being confronted with it now; you must face the issue, the dualistic problem of capitalism and communism, love and hate, killing and nonkilling, and so on. How are you to find the truth of the matter? Is there any release from conflict in the endless corridor of duality? Many believe that in the very struggle of the opposites, there is creativeness, that this conflict is life, and to escape from it is to be in illusion. Is this so? Does not an opposite contain an element of its own opposite and so produce endless conflict and pain? Is conflict necessary for creation? Are the moments of creativeness the outcome of strife and pain? Does not the state of creative being come into existence when all pain and struggle have utterly ceased? You can experience this for yourself. This freedom from opposites is not an illusion; in it alone is the answer to all of our confusion and conflicting problems.

You are faced with the problem of killing your brother in the name of religion, of peace, of country, and so on. How shall you find the answer in which further conflicting, further opposing problems are not inherent? To find a true, lasting answer, must you not go outside of the dualistic pattern of thought? You kill because your property, your safety, your prestige are threatened; as with the individual, so with the group, with the nation. To be free from violence and nonviolence, there must be freedom from acquisitiveness, ill will, lust, and so on. But most of us do not go into the problem deeply and are satisfied with reform, with alternation within the pattern of duality. We accept as inevitable this conflict of duality and within that pattern try to bring about modification, change; within it we maneuver to a better position, to a more advantageous point for ourselves. Change or reform merely within the pattern of duality produces only further confusion and pain and hence is retrogression.

You must go beyond the pattern of duality to solve permanently the problem of opposites. Within the pattern there is no truth, however much we may be caught in it; if we seek truth in it, we will be led to many delusions. We must go beyond the dualistic pattern of the ‘I’ and the not ‘I’, the possessor and the possessed. Beyond and above the endless corridor of duality lies truth. Beyond and above the conflicting and painful problem of opposites lies creative understanding. This is to be experienced, not to be speculated upon, not to be formulated, but to be realized through deep awareness of the dualistic hindrances.

Question: I am sure most of us have seen authentic pictures in movies and in magazines of the horrors and the barbarities of the concentration camps. What should be done, in your opinion, with those who have perpetrated these monstrous atrocities? Should they not be punished?

KRISHNAMURTI: Who is to punish them? Is not the judge often as guilty as the accused? Each one of us has built up this civilization, each one has contributed towards its misery, each one is responsible for its actions. We are the outcome of each other’s actions and reactions; this civilization is a collective result. No country or people is separate from another; we are all interrelated; we are one. Whether we acknowledge it or not, when a misfortune happens to a people, we share in it as in its good fortune. You may not separate yourself to condemn or to praise.

The power to oppress is evil and every group that is large and well organized becomes a potential source of evil. By shouting loudly the cruelties of another country, you think you can overlook those of your own. It is not only the vanquished but every country that is responsible for the horrors of war. War is one of the greatest catastrophes; the greatest evil is to kill another. Once you admit such an evil into your heart, then you let loose countless minor disasters. You do not condemn war itself but him who is cruel in war.

You are responsible for war; you have brought it about by your everyday action of greed, ill will, passion. Each one of us has built up this competitive, ruthless civilization in which man is against man. You want to root out the causes of war, of barbarity in others, while you yourself indulge in them. This leads to hypocrisy and to further wars. You have to root out the causes of war, of violence, in yourself, which demands patience and gentleness, not bloody condemnation of others.

Humanity does not need more suffering to make it understand, but what is needed is that you should be aware of your own actions, that you should awaken to your own ignorance and sorrow and so bring about in yourself compassion and tolerance. You should not be concerned with punishments and rewards, but with the eradication in yourself of those causes that manifest themselves in violence and in hate, in antagonism and ill will. In murdering the murderer you become like him; you become the criminal. A wrong is not righted through wrong means; only through right means can a right end be accomplished. If you would have peace you must employ peaceful means, and mass murder, war, can only lead to further murder, further suffering. There can be no love through bloodshed; an army is not an instrument of peace. Only goodwill and compassion can bring peace to the world, not might and cunning nor mere legislation.

You are responsible for the misery and disaster that exist, you who in your daily life are cruel, oppressive, greedy, ambitious. Suffering will continue until you eradicate in yourself those causes that breed passion, greed, and ruthlessness. Have peace and compassion in your heart and you will find the right answer to your questions.

Question: At this time and in our present way of life, our feelings become blunted and hard. Can you suggest a way of life that will make us more sensitive? Can we become so in spite of noise, haste, all the competitive professions and pursuits? Can we become so without dedication to a higher source of life?

KRISHNAMURTI: Is it not necessary for clear and right thinking to be sensitive? To feel deeply must not the heart be open? Must not the body be healthy to respond eagerly? We blunt our minds, our feelings, our bodies, with beliefs and ill will, with strong and hardening stimulants. It is essential to be sensitive, to respond keenly and rightly, but we become blunted, hard, through our appetites. There is no separate entity such as the mind apart from the organism as a whole, and when the organism as a whole is ill-treated, wasted, distracted, then insensitivity sets in. Our environment, our present way of life blunts us, wastes us. How can you be sensitive when every day you indulge in reading or seeing pictures of the slaughter of thousands—this mass murder reported as though it were a successful game. The first time you read the reports you may feel sick at heart, but the constant repetition of brutal ruthlessness dulls your mind-heart, immunizing you to the utter barbarism of modern society. The radios, magazines, cinemas are ever wasting your sensitive pliabilities; you are forced, threatened, regimented, and how can you, in the midst of this noise, haste and false pursuits, remain sensitive for the cultivation of right thinking?

If you would not have your feelings blunted and hard, you must pay the price for it; you must abandon haste, distraction, wrong professions, and pursuits. You must become aware of your appetites, your limiting environment, and by rightly understanding them you begin to reawaken your sensitivity. Through constant awareness of your thoughts-feelings, the causes of self-enclosure and narrowness fall away. If you would be highly sensitive and clear, you must deliberately work for it; you cannot be worldly and yet be pure in the pursuit of reality. Our difficulty is we want both—the burning appetites and the serenity of reality. You must abandon the one or the other; you cannot have both. You cannot indulge and yet be alert; to be keenly aware there must be freedom from those influences that are crystallizing, blunting.

We have overdeveloped the intellect at the cost of our deeper and clearer feelings, and a civilization that is based on the cultivation of the intellect must bring about ruthlessness and the worship of success. The emphasis on intellect or on emotion leads to unbalance, and intellect is ever seeking to safeguard itself. Mere determination only strengthens the intellect and blunts and hardens it; it is ever self-aggressive in becoming or not-becoming. The ways of the intellect must be understood through constant awareness, and its reeducation must transcend its own reasoning.

Question: I find there is conflict between my occupation and my relationship. They go in different directions. How can I make them meet?

KRISHNAMURTI: Most of our occupations are dictated by tradition, or by greed, or by ambition. In our occupation we are ruthless, competitive, deceitful, cunning, and highly self-protective. If we weaken at any time we may go under, so we must keep up with the high efficiency of the greedy machine of business. It is a constant struggle to maintain a hold, to become sharper and cleverer. Ambition can never find lasting satisfaction; it is ever seeking wider fields for self-assertiveness.

But in relationship quite a different process is involved. In it there must be affection, consideration, adjustment, self-denial, yielding—not to conquer but to live happily. In it there must be self-effacing tenderness, freedom from domination, from possessiveness; but emptiness and fear breed jealousy and pain in relationship. Relationship is a process of self-discovery in which there is wider and deeper understanding; relationship is a constant adjustment in self-discovery. It demands patience, infinite pliability, and a simple heart.

But how can the two meet together—self-assertiveness and love, occupation and relationship? The one is ruthless, competitive, ambitious, the other is self-denying, considerate, gentle; they cannot come together. With one hand people deal in blood and money, and with the other they try to be kind, affectionate, thoughtful. As a relief from their thoughtless and dull occupations, they seek comfort and ease in relationship. But relationship does not yield comfort for it is a distinctive process of self-discovery and understanding. The man of occupation tries to seek, through his life of relationship, comfort and pleasure as a compensation for his wearisome business. His daily occupation of ambition, greed, and ruthlessness lead step by step to war and to the barbarities of modern civilization.

Right occupation is not dictated by tradition, greed, or ambition. If each one is seriously concerned in establishing right relationship, not only with one but with all, then he will find right occupation. Right occupation comes with regeneration, with the change of heart, not with the mere intellectual determination to find it.

Integration is only possible if there is clarity of understanding on all the different levels of our consciousness. There can be no integration of love and ambition, deception and clarity, compassion and war. So long as occupation and relationship are kept apart, so long will there be endless conflict and misery. All reformation within the pattern of duality is retrogression; only beyond it is there creative peace.

May 27, 1945

Second Talk in The Oak Grove

We are confronted every day, are we not, with dualistic problems, problems which are not theoretical or philosophical but actual. Verbally, emotionally, intellectually we face them every day; good and bad, mine and yours, collectivism and individualism, becoming and nonbecoming, worldliness and nonworldliness, and so on—an endless corridor of opposites in which thought-feeling shuffles back and forth. Are these problems of greed and nongreed, war and peace, to be solved within the dualistic pattern, or must thought-feeling go above and beyond to find a permanent answer? Within the pattern of duality there is no lasting answer. Each opposite has an element of its own opposite, and so there can never be a permanent answer within the conflict of the opposites. There is a permanent, unique answer only outside of the pattern.

It is important to understand this problem of duality as deeply as possible. I am not dealing with it as an abstract, theoretical subject, but as an actual problem of our everyday life and conduct. We are aware, are we not, that our thought is a constant struggle within the pattern of duality, of good and bad, of being and not-being, of yours and mine. In it there is conflict and pain; in it all relationship is a process of sorrow; in it there is no hope but travail. Now, is the problem of love and hate to be solved within the field of its own conflict, or must thought-feeling go above and beyond its known pattern?

To find the lasting solution to the conflict of duality and to the pain involved in choice, we must be intensely aware, in silent observation of the full implication of conflict. Only then will we discover that there is a state in which the conflict of duality has ceased. There can be no integration of the opposites—greed and nongreed. He who is greedy, when he attempts to become non-greedy, is still greedy. Must he not abandon both greed and nongreed to be above and beyond the influence of both? Any becoming involves nonbecoming, and as long as there is becoming, there must be duality with its endless conflict.

The cause of duality is desire, craving; through perception and sensation and contact, there arise desire, pleasure, pain, want, non-want which in turn cause identification as mine and yours, and thus the dualistic process is set going. Is not this conflict worldliness? As long as the thinker separates himself from his thought, so long the vain conflict of the opposites will continue. As long as the thinker is concerned only with the modification of his thoughts and not with the fundamental transformation of himself, so long conflict and sorrow will continue.

Is the thinker separate from his thought? Are not the thinker and his thought an inseparable phenomenon? Why do we separate the thought from the thinker? Is it not one of the cunning tricks of the mind so that the thinker can change his garb according to circumstances, yet remain the same? Outwardly there is the appearance of change, but inwardly the thinker continues to be as he is. The craving for continuity, for permanency, creates this division between the thinker and his thoughts. When the thinker and his thought become inseparable, then only is duality transcended. Only then is there the true religious experience. Only when the thinker ceases is there reality. This inseparable unity of the thinker and his thought is to be experienced but not to be speculated upon. This experience is liberation; in it there is inexpressible joy.

Right thinking alone can bring about the understanding and the transcending of cause-effect and the dualistic process; when the thinker and his thought are integrated through right meditation, then there is the ecstasy of the real.

Question: These monstrous wars cry for a durable peace. Everyone is speaking already of a Third World War. Do you see a possibility of averting the new catastrophe?

KRISHNAMURTI: How can we expect to avert it when the elements and values that cause war continue? Has the war that is just over produced a deep fundamental change in man? Imperialism and oppression are still rampant, perhaps cleverly veiled; separate sovereign states continue; nations are maneuvering themselves into new positions of power; the powerful still oppress the weak; the ruling elite still exploit the ruled; social and class conflicts have not ceased; prejudice and hatred are burning everywhere. As long as professional priests with their organized prejudices justify intolerance and the liquidation of another being for the good of your country and the protection of your interests and ideologies, there will be war. As long as sensory values predominate over eternal value, there will be war.

What you are the world is. If you are nationalistic, patriotic, aggressive, ambitious, greedy, then you are the cause of conflict and war. If you belong to any particular ideology, to a specialized prejudice, even if you call it religion, then you will be the cause of strife and misery. If you are enmeshed in sensory values, then there will be ignorance and confusion. For what you are the world is; your problem is the world’s problem.

Have you fundamentally changed because of this present catastrophe? Do you not still call yourself an American, an Englishman, an Indian, a German, and so on? Are you not still greedy for position and power, for possessions and riches? Worship becomes hypocrisy when you are cultivating the causes of war; your prayers lead you to illusion if you allow yourself to indulge in hate and in worldliness. If you do not eradicate in yourself the causes of enmity, of ambition, of greed, then your gods are false gods who will lead you to misery. Only goodwill and compassion can bring order and peace to the world, and not political blueprints and conferences. You must pay the price for peace. You must pay it voluntarily and happily, and the price is the freedom from lust and ill will, worldliness and ignorance, prejudice and hate. If there were such a fundamental change in you, you could help to bring about a peaceful and sane world. To have peace you must be compassionate and thoughtful.

You may not be able to avert the Third World War, but you can free your heart and mind from violence and from those causes that bring about enmity and prevent love. Then in this dark world there will be some who are pure of heart and mind, and from them perhaps the seed of a true culture might come into being. Make pure your heart and mind, for by your life and action only can there be peace and order. Do not be lost and confused in organizations but remain wholly alone and simple. Do not seek merely to prevent catastrophe but rather let each one deeply eradicate those causes that breed antagonism and strife.

Question: I have written down, as you suggested last year, my thoughts and feelings for several months, but I don’t seem to get much further with it. Why? What more am I to do?

KRISHNAMURTI: I suggested last year, as a means to self-knowledge and right thinking, that one should write down every thought-feeling, the pleasant as well as the unpleasant. Thus one becomes aware of the whole content of consciousness, the private thoughts and secret motives, intentions, and bondages. Thus through constant self-awareness there comes self-knowledge which brings about right thinking. For without self-knowledge there can be no understanding. The source of understanding is within oneself, and there is no comprehension of the world and your relationship to it without deep self-knowledge.

The questioner wants to know why he is not able to penetrate within himself deeply, and discover the hidden treasure that lies beyond the superficial attempts at self-knowledge. To dig deeply you must have the right instrument, not merely the desire to dig. To cultivate self-knowledge there must be capacity and not a vague wish for it. Being and wishing are two different things.

To cultivate the right instrument of perception, thought must cease to condemn, to deny, to compare and judge, or to seek comfort and security. If you condemn or are gratified with what you have written down, then you will put an end to the flow of thought-feeling and to understanding. If you wish to understand what another is saying, surely you must listen without any bias, without being distracted by irrelevancies. Similarly, if you wish to understand your own thoughts-feelings, you must observe them with kindly dispassion and not with an attitude of condemnation or approval. Identification prevents and perverts the flow of thought-feeling; tolerant disinterestedness is essential for self-knowledge; self-knowledge opens the door to deep and wide understanding. But it is difficult to be calm with regard to oneself, to one’s reactions, and so on, for we have set up a habit of self-condemnation, of self-justification, and it is of this habit that one must be aware. Through constant and alert awareness, not through denial, does thought free itself from habit. This freedom is not of time but of understanding. Understanding is ever in the immediate present.

To cultivate the right instrument of perception, there must be no comparison, for when you compare you cease to understand. If you compare, approximate, you are being merely competitive, ambitious, and your end then is success in which inherently is failure. Comparison implies a pattern of authority according to which you are measuring and guiding yourself. The oppression of authority cripples understanding. Comparison may produce a desired result but it is an impediment to self-knowledge. Comparison implies time and time does not yield understanding.

You are a complex living organism; understand yourself not through comparison but through perception of what is, for the present is the doorway to the past and to the future. When thought is free of comparison and identification and their uncreative burden, it is then able to be calm and clear. This habit of comparison, as also the habit of condemnation and approval, leads to conformity and in conformity there is no understanding.

The self is not a static entity but very active, alertly capable in its demands and pursuits; to follow and to understand the endless movement of the self, a keen, pliable mind-heart is necessary, a mind capable of intense self-awareness. To understand, mind must delve deeply and yet it must know when to be alertly passive. It would be foolish and unbalanced to keep on digging without the recuperative and healing power of passivity. We search, analyze, look into ourselves, but it is a process of conflict and pain; there is no joy in it for we are judging or justifying or comparing. There are no moments of silent awareness, of choiceless passivity. It is this choiceless awareness, this creative passivity, that is even more essential than self-observation and investigation. As the fields are cultivated, sown, harvested, and allowed to lie fallow, so must we live the four seasons in a day. If you cultivate, sow, and harvest without giving rest to the soil, it would soon become unproductive. The period of fallowness is as essential as tilling; when the earth lies fallow, the winds, the rains, the sunshine bring to it creative productivity and it renews itself. So must the mind-heart be silent, alertly passive after travail, to renew itself.

Thus through self-awareness of every thought-feeling, the ways of the self are known and understood. This self-awareness with its self-observation and alert passivity brings deep and wide self-knowledge. From self-knowledge there comes right thinking; without right thinking there is no meditation.

Question: The problem of earning a decent living is predominant with most of us. Since economic currents of the world are hopelessly interdependent, I find that almost anything I do either exploits others or contributes to the cause of war. How is one who honestly wishes to achieve right means of livelihood to withdraw from the wheels of exploitation and war?

KRISHNAMURTI: For him who truly wishes to find a right means of livelihood, economic life, as at present organized, is certainly difficult. As the questioner says, economic currents are interrelated and so it is a complex problem, and as with all complex human problems, it must be approached with simplicity. As society is becoming more and more complex and organized, regimentation of thought and action is being enforced for the sake of efficiency. Efficiency becomes ruthlessness when sensory values predominate, when eternal value is set aside.

Obviously there are wrong means of livelihood. He who helps in manufacturing arms and other methods to kill his fellow man is surely occupied with furthering violence, which never brings about peace in the world; the politician who—either for the benefit of his nation or of himself or of an ideology—is occupied in ruling and exploiting others is surely employing wrong means of livelihood which lead to war, to the misery and sorrow of man; the priest who holds to a specialized prejudice, dogma or belief, to a particular form of worship and prayer is also using wrong means of livelihood, for he is only spreading ignorance and intolerance which set man against man. Any profession that leads to and maintains the divisions and conflict between man and man is obviously a wrong means of livelihood. Such occupations lead to exploitation and strife.

Our means of livelihood are dictated, are they not, through tradition or through greed and ambition. Generally we do not deliberately set about choosing the right means of livelihood. We are only too thankful to get what we can and blindly follow the economic system that is about us. But the questioner wants to know how to withdraw from exploitation and war. To withdraw from them he must not allow himself to be influenced, nor follow traditional occupations, nor must he be envious and ambitious. Many of us choose some profession because of tradition or because we are of a family of lawyers or soldiers or politicians or traders; or our greed for power and position dictates our occupation; ambition drives us to compete and be ruthless in our desire to succeed. So he who would not exploit or contribute to the cause of war must cease to follow tradition, cease to be greedy, ambitious, self-seeking. If he abstains from these he will naturally find right occupation.

But though it is important and beneficial, right occupation is not an end in itself. You may have a right means of livelihood, but if you are inwardly insufficient and poor, you will be a source of misery to yourself and so to others; you will be thoughtless, violent, self-assertive. Without that inward freedom of reality, you will have no joy, no peace. In the search and discovery of that inward reality alone can we be not only content with little, but aware of something that is beyond all measure. It is this which must be first sought out; then other things will come into being in its wake.

This inward freedom of creative reality is not a gift; it is to be discovered and experienced. It is not an acquisition to be gathered to yourself to glorify yourself. It is a state of being, as silence, in which there is no becoming, in which there is completeness. This creativeness may not necessarily seek expression; it is not a talent that demands an outward manifestation. You need not be a great artist nor have an audience; if you seek these you will miss that inward reality. It is neither a gift, nor is it the outcome of talent; it is to be found, this imperishable treasure, when thought frees itself from lust, ill will and ignorance, when thought frees itself from worldliness and personal craving to be; it is to be experienced through right thinking and meditation. Without this inward freedom of reality, existence is pain. As a thirsty man seeks water, so must we seek. Reality alone can quench the thirst of impermanency.

Question: I am an inveterate smoker. I have tried several times to give it up but failed each time. How am I to give it up once and for all?

KRISHNAMURTI: Do not strive to give it up; as with so many habits mere struggle against them only strengthens them. Understand the whole problem of habit, the mental, emotional, and physical. Habit is thoughtlessness and to struggle against thoughtlessness by determined ignorance is vain, stupid. You must understand the process of habit through constant awareness of the grooves of the mind and of the habitual emotional responses. In understanding the deeper issues of habit, the superficial ones fall away. Without understanding the deeper causes of habit, suppose you are able to master the habit of smoking or any other habit, you still will be as you are—thoughtless, empty, a plaything of environment.

How to give up a particular habit is surely not the primary question, for much deeper things are involved. No problem can be solved on its own level. Is any problem solved within the pattern of opposites? Obviously there is conflict within the pattern, but does this conflict resolve the problem? Must you not go outside the pattern of conflict to find a lasting answer? The struggle against a habit does not necessarily result in its abandonment; other habits may be developed or substituted. The struggle merely to overcome habits, without uncovering their deeper significance, makes the mind-heart thoughtless, superficial, insensitive. As with anger, as with armies, conflict exhausts, and no major issue is solved. Similarly conflict between opposites only blunts the mind-heart, and it is this dullness that prevents the understanding of the problem. Please see the importance of this. Conflict between two opposing desires must end in weariness, in thoughtlessness.

It is this thoughtlessness that must be considered, not the mere giving up of a habit or conflict. The abandonment of a habit will naturally follow if there is thoughtfulness, if there is sensitivity. This sensitivity is blunted, hardened, by the constant struggle of opposing desires. So if you want to smoke, smoke; but be intensely aware of all the implications of habit: thoughtlessness, dependency, loneliness, fear, and so on. Do not merely struggle against habit, but be aware of its full significance.

It is considered intelligent to be in the conflict of the opposites; the struggle between good and evil, between collectivism and individualism, is thought to be necessary for the growth of man; the conflict between God and Devil is accepted as an inevitable process. Does this conflict between the opposites lead to reality? Does it not lead to ignorance and illusion? Is evil to be transcended by its opposite? Must not thought go above and beyond the conflict of both? This conflict of the opposites does not lead to righteousness, to understanding; it leads to weariness, thoughtlessness, insensitivity. Perhaps the criminal, the sinner may be nearer comprehension than the man who is self-righteous in his smug struggle of opposing desires. The criminal could be aware of his crime so there is hope for him, whereas the man in self-righteous conflict of the opposites is merely lost in his own petty ambition to become. The one is vulnerable while the other is enclosed, hardened by his conflict; the one is still susceptible while the other is made insensitive through the conflict and pain of constant struggle to become.

Do not lose yourself in the conflict and pain of the opposites. Do not compare and strive to become the opposite of that which you are. Be wholly, choicelessly aware of what is, of your habit, of your fear, of your tendency, and in this single flame of awareness, that which is, is transformed. This transformation is not within the pattern of duality; it is fundamental, creative, with the breath of reality. In this flame of awareness all problems are finally resolved. Without this transformation life is a struggle and pain, and there is no joy, no peace.

June 3, 1945

Third Talk in The Oak Grove

Is it not important to understand and so transcend conflict? Most of us live in a state of inner conflict which produces outer turmoil and confusion; many escape from conflict into illusion, into various activities, into knowledge and ideation, or become cynical and depressed. There are some who, understanding conflict, go beyond its limitations. Without understanding the inward nature of conflict, the warring field which we are, there can be no peace, no joy.

Most of us are caught up in an endless series of inward conflicts, and without resolving them life is utterly wasteful and empty. We are aware of two opposing poles of desire, the wanting and the not-wanting. The conflict between comprehension and ignorance we accept as part of our nature; we do not see that it is impossible to resolve this conflict within the pattern of duality and so we accept it, making a virtue of conflict. We have come to regard it as essential for growth, for the perfecting of man. Do we not say that through conflict we shall learn, we shall understand? We give a religious significance to this conflict of opposites, but does it lead to virtue, to clarification, or does it lead to ignorance, to insensitivity, to death? Have you never noticed that in the midst of conflict there is no understanding at all, only a blind struggle? Conflict is not productive of understanding. Conflict leads, as we have said, to apathy, to delusion. We must go outside the pattern of duality for creative, revolutionary understanding.

Does not conflict, the struggle to become and not to become, make for a self-enclosing process? Does it not create self-consciousness? Is not the very nature of the self one of conflict and pain? When are you conscious of yourself? When there is opposition, when there is friction, when there is antagonism. In the moment of joy, self-consciousness is nonexistent; when there is happiness you do not say, “I am happy”; only when it is absent, when there is conflict, do you become self-conscious. Conflict is a recall to oneself, an awareness of one’s own limitation; it is this which causes self-consciousness. This constant struggle leads to many forms of escape, to illusion; without understanding the nature of conflict, the acceptance of authority, belief, or ideology only leads to ignorance and further sorrow. With the understanding of conflict, these become impotent and worthless.

Choice between opposing desires merely continues conflict; choice implies duality; through choice there is no freedom, for will is still productive of conflict. Then how is it possible for thought to go beyond and above the pattern of duality? Only when we understand the ways of craving and of self-gratification, is it possible to transcend the endless conflict of opposites. We are ever seeking pleasure and avoiding sorrow; the constant desire to become hardens the mind-heart, causing strife and pain. Have you not noticed how ruthless a man is in his desire to become? To become something in this world is relatively the same as becoming something in what is considered the spiritual world; in each, man is driven by the desire to become and this craving leads to incessant conflict, to peculiar ruthlessness and antagonism. Then to renounce is to acquire, and acquisition is the seed of conflict. This process of renouncing and acquiring, of becoming and not becoming, is an endless chain of sorrow.

How to go beyond and above this conflict is our problem. This is not a theoretical question, but one that confronts us almost all of the time. We can escape into some fancy which can be rationalized and made to seem real, but nevertheless it is delusion; it is not made real by cunning explanations nor by the number of its adherents. To transcend conflict the craving to become must be experienced and understood. The desire to become is complex and subtle, but as with all complex things it must be approached simply. Be intensely aware of the desire to become. Be aware of the feeling of becoming; with feeling there comes sensitivity which begins to reveal the many implications of becoming. Feeling is hardened by the intellect and by its many cunning rationalizations, and however much the intellect may unravel the complexity of becoming, it is incapable of experiencing. You may verbally grasp all this but it will be of little consequence; only experience and feeling can bring the creative flame of understanding.

Do not condemn becoming but be aware of its cause and effect in yourself. Condemnation, judgment, and comparison do not bring the experience of understanding; on the contrary, they will stop experience. Be aware of identification and condemnation, justification and comparison; be aware of them and they will come to an end. Be silently aware of becoming; experience this silent awareness. Being still and becoming still are two different states. The becoming still can never experience the state of being still. It is only in being still that all conflict is transcended.

Question: Will you please talk about death? I do not mean the fear of death, but rather the promise and hope which the thought of death must always hold for those who are aware throughout life that they do not belong.

KRISHNAMURTI: Why are we concerned more with death than with living? Why do we look to death as a release, as a promise of hope? Why should there be more happiness, more joy in death, than in life? Why need we look to death as a renewal, rather than to life? We want to escape from the pain of existence into a promise and hope that the unknown holds. Living is conflict and misery and as we educate ourselves to inevitable death, we look to death for reward. Death is glorified or shunned depending on the travail of life; life is a thing to be endured and death to be welcomed. Again we are caught in the conflict of the opposites. There is no truth in the opposites. We do not understand life, the present, so we look to the future, to death. Will tomorrow, the future, death, bring understanding? Will time open the door to reality? We are ever concerned with time, the past weaving itself into the present, and into the future, we are the product of time, the past; we escape into the future, into death.

The present is the eternal. Through time the timeless is not experienced. The now is ever existent; even if you escape into the future, the now is ever present. The present is the doorway to the past. If you do not understand the present now, will you understand it in the future? What you are now you will be, if the present is not understood. Understanding comes only through the present; postponement does not yield comprehension. Time is transcended only in the stillness of the present. This tranquillity is not to be gained through time, through becoming tranquil; there must be stillness, not the becoming still. We look to time as a means to become; this becoming is endless, it is not the eternal, the timeless. The becoming is endless conflict, leading to illusion. In the stillness of the present is the eternal.

But thought-feeling is weaving back and forth, like a shuttle, between the past, the present, and the future; it is ever rearranging its memories, ever maneuvering itself into a better position, more advantageous and comforting to itself. It is forever dissipating and formulating, and how can such a mind be still, creatively empty? It is continually causing its own becoming by endless effort, and how can such a mind understand the still being of the present? Right thinking and meditation only can bring about the clarity of understanding, and in this alone is there tranquillity.