As long as there is duality between what is and what should be - man trying to become something else, making an effort to achieve what `should be' - that conflict is waste of energy. As long as there is conflict between the opposites, man has not enough energy to change. Why should I have the opposite at all, as nonviolence, as the ideal? The ideal is not real, it has no meaning, it only leads to various forms of hypocrisy; being violent and pretending not to be violent. Or if you say you are an idealist and will eventually become peaceful, that is a great pretence, an excuse, because it will take many years for you to be without violence - indeed it may never happen. In the meantime you are a hypocrite and still violent. So if we can, not in abstraction but actually, put aside completely all ideals and only deal with the fact - which is violence - then there is no wastage of energy. This is really very important to understand, it isn't a particular theory of the speaker.
As long as man lives in the corridor of opposites he must waste energy and therefore he can never change. So with one breath you could wipe away all ideologies, all opposites. Please go into it and understand this; it is really quite extraordinary what takes place. If a man who is angry pretends or tries not to be angry, in that there is conflict. But if he says, `I will observe what anger is, not try to escape or rationalize it,' then there is energy to understand and put an end to anger. If we merely develop an idea that the mind must be free from conditioning, there will remain a duality between the fact and what `should be.' Therefore it is a waste of energy. Whereas if you say, `I will find out in what manner the mind is conditioned,' it is like going to the surgeon when one has cancer. The surgeon is concerned with operating and removing the disease. But if the patient is thinking about what a marvellous time he is going to have afterward, or is frightened about the operation, that is waste of energy.
The Flight of the Eagle Chapter 4 1st Public Talk Amsterdam 1969
When we use time as a means of acquiring a quality, a virtue, or a state of being, we are merely postponing or avoiding what is; and I think it is important to understand this point. Greed or violence causes pain, disturbance, in the world of our relationship with another, which is society; and being conscious of this state of disturbance, which we term greed or violence, we say to ourselves, "I will get out of it in time. I will practise non-violence, I will practise non-envy, I will practise peace". Now, you want to practise non-violence because violence is a state of disturbance, conflict, and you think that in time you will gain nonviolence and overcome the conflict. So, what is actually happening? Being in a state of conflict, you want to achieve a state in which there is no conflict.
Now, is that state of no-conflict the result of time, of a duration? Obviously not. Because, while you are achieving a state of nonviolence, you are still being violent and are therefore still in conflict. So, our problem is, can a conflict, a disturbance, be overcome in a period of time, whether it be days, years, or lives? What happens when you say, "I am going to practise nonviolence during a certain period of time"? The very practice indicates that you are in conflict, does it not? You would not practise if you were not resisting conflict; and you say the resistance to conflict is necessary in order to overcome conflict and for that resistance you must have time. But the very resistance to conflict is itself a form of conflict. You are spending your energy in resisting conflict in the form of what you call greed, envy, or violence, but your mind is still in conflict. So, it is important to see the falseness of the process of depending on time as a means of overcoming violence, and thereby be free of that process. Then you are able to be what you are: a psychological disturbance which is violence itself.
1948 6th Public Talk, Bangalore, India
Krishnamurti: The problem is: by nature, in my thoughts, in the way I live, I am a violent human being, aggressive, competitive, brutal and all the rest of it - I am that. And I say to myself, `How am I to live differently,' because violence breeds tremendous antagonism and destruction in the world. I want to understand it and be free of it, live differently. So I ask myself, `What is this violence in me?' Is it frustration, because I want to be famous and I know I can't be, therefore I hate people who are famous?' I am jealous and I want to be non-jealous and I hate this state of jealousy with all its anxiety and fear and annoyance, therefore I suppress it. I do all this and I realize it is a way of violence.
Now I want to find out if that is inevitable; or if there is a way of
understanding it, looking at it, coming to grips with it so that I shall
live differently. So I must find out what violence is. Questioner: It's a
reaction. Krishnamurti: You are too quick. Does that help me to under: stand
the nature of my violence? I want to go into it, I want to find out. I see
that as long as there is a duality - that is, violence and nonviolence -
there must be conflict and therefore more violence. As long as I impose on
the fact that I am stupid the idea that I must be clever, there is the
beginning of violence. When I compare myself with you, who are much more
that I am, that's also violence. Comparison, suppression, control - all
those indicate a form of violence. I am made like that. I compare, I
suppress, I am ambitious. Realizing that, how am I to live nonviolently? I
want to find a way of living without all this strife.
The Flight of the Eagle Chapter 9 1st Public Dialogue Saanen
A man who is pursuing an ideal can never know a new mind, and that
is the curse on this land. We are all idealists wanting to conform to
nonviolence, to this, or to that. We are all imitators. That is why we have
never a fresh mind, a mind which is completely, totally new, which is yours,
not Sankara's, not of Marx, not of somebody else. That total newness, that
complete state of mind, can only come into being when there is no
experiencer and no experience; that state is there only when you can die
totally to each day, to everything that you have gathered psychologically.
Then only is
Krishnamurti Articles & Quotes