The inherent contradiction of human life has now reached an extreme degree of tension: on the one side there is the consciousness of the beneficence of the law of love, and on the other the existing order of life which has for centuries occasioned an empty, anxious, restless, and troubled mode of life, conflicting as it does with the law of love and built on the use of violence. This contradiction must be faced, and the solution will evidently not be favourable to the outlived law of violence, but to the truth which has dwelt in the hearts of men from remote antiquity: the truth that the law of love is in accord with the nature of man. But men can only recognize this truth to its full extent when they have completely freed themselves from all religious and scientific superstitions and from all the consequent misrepresentations and sophistical distortions by which its recognition has been hindered for centuries.
— Leo Tolstoy – A Letter to a Hindu
It is only when the mind, which has taken shelter behind the walls of self-protection, frees itself from its own creations that there can be that exquisite reality. After all, these walls of self-protection are the creations of the mind which, conscious of its insufficiency, builds these walls of protection, and behind them takes shelter. One has built up these barriers unconsciously or consciously, and one’s mind is so crippled, bound, held, that action brings greater conflict, further disturbances. So the mere search for the solution of your problems is not going to free the mind from creating further problems. As long as this centre of self-protectiveness, born of insufficiency, exists, there must be disturbances, tremendous sorrow and pain; and you cannot free the mind of sorrow by disciplining it not to be insufficient. That is, you cannot discipline yourself, or be influenced by conditions and environment, in order not to be shallow. You say to yourself, “I am shallow; I recognize the fact, and how am I going to get rid of it?” I say, do not seek to get rid of it, which is merely a process of substitution, but become conscious, become aware of what is causing this insufficiency. You cannot compel it; you cannot force it; it cannot be influenced by an ideal, by a fear, by the pursuit of enjoyment and powers. You can find out the cause of insufficiency only through awareness. That is, by looking into environment and piercing into its significance there will be revealed the cunning subtleties of selfprotection.
— Jiddu Krishnamurti – Ojai 12th Public Talk 1st July, 1934
One image, as the observer, observes dozens of other images around himself and inside himself, and he says, `I like this image, I’m going to keep it’ or ‘I don’t like that image so I’ll get rid of it’, but the observer himself has been put together by the various images which have come into being through reaction to various other images. So we come to a point where we can say, `The observer is also the image, only he has separated himself and observes. This observer who has come into being through various other images thinks himself permanent and between himself and the images he has created there is a division, a time interval. This creates conflict between himself and the images he believes to be the cause of his troubles. So then he says, “I must get rid of this conflict”, but the very desire to get rid of the conflict creates another image. Awareness of all this, which is real meditation, has revealed that there is a central image put together by all the other images, and the central image, the observer, is the censor, the experiencer, the evaluator, the judge who wants to conquer or subjugate the other images or destroy them altogether. The other images are the result of judgements, opinions and conclusions by the observer, and the observer is the result of all the other images – therefore the observer is the observed.
— Jiddu Krishnamurti – Commentaries On Living – Series II
“A man who took great pride in his lawn
found himself with a large crop of dandelions.
He tried every method he knew
to get rid of them. Still they plagued him.
Finally he wrote the Department of Agriculture.
He enumerated all the things he had tried
and closed his letter with the question:
‘What shall I do now?’
In due course the reply came:
‘We suggest you learn to love them.'”
He was becoming blind by degrees. He fought it with every means in his power. When medicine no longer served to fight it, he fought it with his emotions. It took courage to say to him, “I suggest you learn to love your blindness.”
It was a struggle. He refused to have anything to do with it in the beginning. And when he eventually brought himself to speak to his blindness his words were bitter. But he kept on speaking and the words slowly changed into words of resignation and tolerance and acceptance… and, one day, very much to his own surprise, they became words of friendliness… and love. Then came the day when he was able to put his arm around his blindness and say, “I love you.” That was the day I saw him smile again.
His vision, of course, was lost forever. But how attractive his face became!
— Anthony de Mello – The Song of the Bird – Dandelions (page 65-66)
So how does the observer come into being? When you look at this flower, at the moment you observe it closely, there is no observer, there is only a looking. Then you begin to name that flower. Then you say, “I wish I had it in my garden or in my house.” Then you have already begun to build an image about that flower. So the image-maker is the observer. Right? Are you following all this? Watch it in yourself, please. So the image and the image-maker are the observer, and the observer is the past. The “me” as the observer is the past, the “me” is the knowledge which I have accumulated: knowledge of pain, sorrow, suffering, agony, despair, loneliness, jealousy, and the tremendous anxiety that one goes through. That’s all the “me”, which is the accumulated knowledge of the observer, which is the past. Right? So when you observe, the observer looks at that flower with the eyes of the past. And you don’t know how to look without the observer and, therefore, you bring about conflict.
— Jiddu Krishnamurti – Mind in Meditation – Pages 8 and 9
“Life is experience, experience in relationship. One cannot live in isolation, so life is relationship and relationship is action. And how can one have that capacity for understanding relationship which is life? Does not relationship mean not only communion with people but intimacy with things and ideas? Life is relationship, which is expressed through contact with things, with people and with ideas. In understanding relationship we shall have capacity to meet life fully, adequately. So our problem is not capacity – for capacity is not independent of relationship – but rather the understanding of relationship, which will naturally produce the capacity for quick pliability, for quick adjustment, for quick response.
Relationship, surely, is the mirror in which you discover yourself. Without relationship you are not; to be is to be related; to be related is existence. You exist only in relationship; otherwise you do not exist, existence has no meaning. It is not because you think you are that you come into existence. You exist because you are related; and it is the lack of understanding of relationship that causes conflict.”
— Jiddu Krishnamurti – The First and Last Freedom – Chapter 14 : ‘Relationship and Isolation’
“The only difference between you and me, is ‘and’.”
— Sai Maa Lakshmi Devi
“Only when we understand the true relationship between each other is there a possibility of love, and love is denied when we have images. Therefore it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife, your husband, your neighbour, your child, your country, your leaders, your politicians, your gods – you have nothing but images.
These images create the space between you and what you observe and in that space there is conflict, so what we are going to find out now together is whether it is possible to be free of the space we create, not only outside ourselves but in ourselves, the space which divides people in all their relationships.”
— Jiddu Krishnamurti – Freedom From the Known – Chapter 11