Krishnamurti
TRUTH
IS A PATHLESS LAND
When you speak of a path to truth, it implies
that truth, this living reality, is not in the present, but somewhere in the distance,
somewhere in the future.
Now to me, truth is fulfillment, and to fulfillment
there can be no path.
So it seems, to me at least, that the first illusion
in which you are caught
is this desire for assurance,
this desire for
certainty, this inquiry after a path, a way,
a mode of living whereby you
can attain the desired goal, which is truth.
Your conviction that truth
exists only in the distant future implies imitation.
When you inquire what
truth is, you are really asking to be told the path which leads to truth.
Then
you want to know which system to follow, which mode, which discipline,
to
help you on the way to truth.
But to me there
is no path to truth;
truth is not to be understood through any system, through
any path.
A path implies a goal, a static end, and therefore a conditioning
of the mind and the heart
by that end, which necessarily demands discipline,
control, acquisitiveness.
This discipline, this control, becomes a burden;
it robs you of freedom and conditions your action in daily life.
Inquiry after
truth implies a goal, a static end, which you are seeking.
And that you are
seeking a goal shows that your mind is searching for assurance, certainty.
To
attain this certainty, mind desires a path, a system, a method which it can follow,
and this assurance you think to find by conditioning mind and heart through self-discipline,
self-control, suppression.
But truth is a
reality that cannot be understood by following any path.
Truth is not a conditioning,
a shaping of the mind and heart, but a constant fulfillment,
a fulfillment
in action.
That you inquire after truth implies that you believe in a path
to truth,
and this is the first illusion in which you are caught.
J. Krishnamurti
Adyar 5th Public Talk 2nd January, 1934
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You Can
Be Light Unto Yourself
To be
aware is to watch your bodily activity, the way you walk, the way you
sit,
the movements of your hands; it is to hear the words you use, to observe
all
your thoughts, all your emotions, all your reactions. It includes awareness
of
the unconscious, with its traditions, its instinctual knowledge, and the
immense
sorrow it has accumulatednot only personal sorrow, but the sorrow of
man.
You have to be aware of all that; and you cannot be aware of it if you are
merely
judging, evaluating, saying, "This is good and that is bad, this I will
keep
and that I will reject," all of which only makes the mind dull,
insensitive.
From
awareness comes attention. Attention flows from awareness when in that
awareness
there is no choice, no personal choosing, no experiencing . . . but
merely
observing. And, to observe, you must have in the mind a great deal of
space.
A mind that is caught in ambition, greed, envy, in the pursuit of
pleasure
and self-fulfillment, with its inevitable sorrow, pain, despair, and
anguishsuch
a mind has no space in which to observe, to attend. It is crowded
with its
own desires, going round and round in its own backwaters of reaction.
You cannot
attend if your mind is not highly sensitive, sharp, reasonable,
logical, sane,
healthy, without the slightest shadow of neuroticism. The mind
has to explore
every corner of itself, leaving no spot uncovered, because if
there is a single
dark corner of one's mind which one is afraid to explore,
from that springs
illusion....
It is only in the
state of attention that you can be a light unto yourself, and
then every action
of your daily life springs from that lightevery
actionwhether you
are doing your job, cooking, going for a walk, mending
clothes, or what you
will. This whole process is meditation....
Text from The Collected Works of
J. Krishnamurti
Vol. 13