Krishnamurti's Teachings: «Are you following this?»

You have to be your own teacher

The speaker is not important at all; what is important is for you to find out these things for yourself, so that you are free and not second-hand human beings. You must look to find out, to find out whether or not it is possible for the mind to be completely and totally free of this violence, pride and arrogance, and so come upon a different quality altogether. And to find that out you must look most intimately and discover for yourself; then it is your own, not somebody else’s, not something that you have been told, because there is no teacher and no follower. Unfortunately that word “guru” has been bandied about recently in this country; the word in Sanskrit means “the one who points”, like a signpost by the roadside. However, you don’t worship that post, hang garlands around it; neither do you follow it around and carry out all the mysterious orders a guru is supposed to give; he is just a signpost by the roadside, you read and pass by.
So you have to be your own teacher and your own disciple, and there is no teacher outside, no saviour, no master; you yourself have to change, and therefore you have to learn to observe, to know yourself. This learning about yourself is a fascinating and joyous business…

Talks with American Students, p 98

The real problem is the mind itself

It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it.
It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?

The Collected Works vol X, pp 155-156

Why can’t we…not seek an answer to a problem?

…The answer is in the problem, not away from the problem. I go through the searching, analysing, dissecting
process, in order to escape from the problem. But, if I do not escape from the problem and try to look at the
problem without any fear or anxiety, if I merely look at the problem—mathematical, political, religious, or
any other—and not look to an answer, then the problem will begin to tell me. Surely, this is what happens.
We go through this process and eventually throw it aside because there is no way out of it. So, why can’t we
start right from the beginning, that is, not seek an answer to a problem?—which is extremely arduous, isn’t
it? Because, the more I understand the problem, the more significance there is in it. To understand, I must
approach it quietly, not impose on the problem my ideas, my feelings of like and dislike. Then the problem
will reveal its significance.
Why is it not possible to have tranquillity of the mind right from the beginning?

The Collected Works vol V, p 283

Not to have a single problem

…From childhood we are trained to have problems. When we are sent to school, we have to learn how to write, how to read, and all the rest of it. How to write becomes a problem to the child. Please follow this carefully. Mathematics becomes a problem, history becomes a problem, as does chemistry. So the child is educated, from childhood, to live with problems—the problem of God, problem of a dozen things. So our brains are conditioned, trained, educated to live with problems. From childhood we have done this. What happens when a brain is educated in problems? It can never solve problems; it can only create more problems. When a brain that is trained to have problems, and to live with problems, solves one problem, in the very solution of that problem, it creates more problems. From childhood we are trained, educated to live with problems and, therefore, being centred in problems, we can never solve any problem completely. It is only the free brain that is not conditioned to problems that can solve problems. It is one of our constant burdens to have problems all the time. Therefore our brains are never quiet, free to observe, to look. So we are asking: Is it possible not to have a single problem but to face problems? But to understand those problems, and to totally resolve them, the brain must be free.

That Benediction is Where You Are, pp 18-19

To look at life not as a problem

First, we must be very clear that you and the speaker are treating life not as a problem but as a tremendous movement. If your brain is trained to solve problems, then you will treat this movement as a problem to be solved. Is it possible to look at life with all its questions, with all its issues, which is tremendously complex, to look at it not as a problem, but to observe it clearly, without bias, without coming to some conclusion which will then dictate your observation? You have to observe this vast movement of life, not only your own particular life, but the life of all humanity, the life of the earth, the life of the trees, the life of the whole world—look at it, observe it, move with it, but if you treat it as a problem, then you will create more problems.

Mind Without Measure, p105


Para puxar uma cadeira, ver e escutar:

Why Does the Mind Constantly Seek Pleasure?
{Saanen,Public Talk, 15th July 1980}

Understanding Desire
{Brockwood Park,Public Talk, 27th August 1978}

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# Breve biografia de Krishnamurti