Jiddu Krishnamurti Frases famosas
And there are those who kill, kill for sport, kill for amusement, kill for profit - the whole meat industry. Right? Destroy the earth, to dump poisonous gas, you know all that is happening in this country, pollute the air, the waters, and pollute each other. This is what we are doing to the earth and to ourselves.
And the questioner asks: can we live on this earth with its great beauty and not bring suffering to others or death. It is a very, very serious question. To live a life without causing suffering to others, or causing death to others, that means not killing a human being, not killing any animal for sport, for your food.
On Nature and the Environment http://www.jkrishnamurti.org/krishnamurti-teachings/print.php?tid=1598&chid=1295; J. Krishnamurti Second Question & Answer Meeting at Ojai 24 May 1984
A educação e o significado da vida - página 93, Jiddu Krishnamurti, Krishnamurti Foundation Trust Ltd., ISBN 8531601401, 9788531601408, 129 páginas
Uma forma diferente de vida.
Citações de verdade de Jiddu Krishnamurti
for to understand what truth is one must have a very sharp, clear, precise mind; not a cunning mind, not tortured, but a mind that is capable of looking without any distortion, a mind innocent and vulnerable
You Are the World: Authentic Reports of Talks and Discussions in ... - Página 25 http://books.google.com.br/books?id=fZu2AJiXY8cC&pg=PA25, J. Krishnamurti - Krishnamurti Foundation Trust Ltd., 2001, ISBN 8187326026, 9788187326021 - 164 páginas
Jiddu Krishnamurti frases e citações
“A vida inteira, a partir do momento em que nascemos, é um processo de aprendizado.”
The whole of life, from the moment you are born till the moment you die is a process of learning.
"Krishnamurti on education" - página 42, Jiddu Krishnamurti - Orient Longman, 1974 - 106 páginas
If we can really understand the problem, the answer will come out of it; because the answer is in the problem, it is not separate from the problem.
"Life ahead" - página 100, Jiddu Krishnamurti - Theosophical Pub. House,1967 - 191 páginas
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 19
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 123
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 114
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 37
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 132
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 92
JIDDU KRISHNAMURTI, AOS PÉS DO MESTRE, 2001, p. 67
Jiddu Krishnamurti: Frases em inglês
Last Talks at Saanen, 1985 (1987), p. 158
1980s
Contexto: The questioner says, how can the conditioned brain grasp the unlimited, which is beauty, love, and truth? What is the ground of compassion and intelligence, and can it come upon us — each one of us? Are you inviting compassion? Are you inviting intelligence? Are you inviting beauty, love, and truth? Are you trying to grasp it? I am asking you. Are you trying to grasp the quality of intelligence, compassion, the immense sense of beauty, the perfume of love and that truth which has no path to it? Is that what you are grasping — wanting to find out the ground upon which it dwells? Can the limited brain grasp this? You cannot possibly grasp it, hold it. You can do all kinds of meditation, fast, torture yourself, become terribly austere, having one suit, or one robe. All this has been done. The rich cannot come to the truth, neither the poor. Nor the people who have taken a vow of celibacy, of silence, of austerity. All that is determined by thought, put together sequentially by thought; it is all the cultivation of deliberate thought, of deliberate intent.
"Life Ahead: On Learning and the Search for Meaning" (1963), Introduction http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=38&chid=331, J.Krishnamurti Online, JKO Serial No. 261, p. 13, 2005 edition
1960s
Contexto: Learning in the true sense of the word is possible only in that state of attention, in which there is no outer or inner compulsion. Right thinking can come about only when the mind is not enslaved by tradition and memory. It is attention that allows silence to come upon the mind, which is the opening of the door to creation. That is why attention is of the highest importance. Knowledge is necessary at the functional level as a means of cultivating the mind, and not as an end in itself. We are concerned, not with the development of just one capacity, such as that of a mathematician, or a scientist, or a musician, but with the total development of the student as a human being. How is the state of attention to be brought about? It cannot be cultivated through persuasion, comparison, reward or punishment, all of which are forms of coercion. The elimination of fear is the beginning of attention. Fear must exist as long as there is an urge to be or to become, which is the pursuit of success, with all its frustrations and tortuous contradictions. You can teach concentration, but attention cannot be taught just as you cannot possibly teach freedom from fear; but we can begin to discover the causes that produce fear, and in understanding these causes there is the elimination of fear. So attention arises spontaneously when around the student there is an atmosphere of well-being, when he has the feeling of being secure, of being at ease, and is aware of the disinterested action that comes with love. Love does not compare, and so the envy and torture of "becoming" cease.
“Attention is not concentration.”
Vol. XV, p. 321
Posthumous publications, The Collected Works
Contexto: Attention is not concentration. When you concentrate, as most people try to do — what takes place when you are concentrating? You are cutting yourself off, resisting, pushing away every thought except that one particular thought, that one particular action. So your concentration breeds resistance, and therefore concentration does not bring freedom. Please, this is very simple if you observe it yourself. But whereas if you are attentive, attentive to everything that is going on about you, attentive to the dirt, the filth of the street, attentive to the bus which is so dirty, attentive of your words, your gestures, the way you talk to your boss, the way you talk to your servant, to the superior, to the inferior, the respect, the callousness to those below you, the words, the ideas — if you are attentive to all that, not correcting, then out of that attention you can know a different kind of concentration. You are then aware of the setting, the noise of the people, people talking over there on the roof, your hushing them up, asking them not to talk, turning your head; you are aware of the various colours, the costumes, and yet concentration is going on. Such concentration is not exclusive, in that there is no effort. Whereas mere concentration demands effort.
“That is the first thing to learn — not to seek.”
1960s, Freedom From The Known (1969)
Contexto: That is the first thing to learn — not to seek. When you seek you are really only window-shopping. The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom.
“See what happens when the brain is completely still.”
Fonte: 1970s, The Urgency of Change (1970), p. 184
Contexto: The brain is the source of thought. The brain is matter and thought is matter. Can the brain — with all its reactions and its immediate responses to every challenge and demand — can the brain be very still? It is not a question of ending thought, but of whether the brain can be completely still? This stillness is not physical death. See what happens when the brain is completely still. <!-- π
§ IV
1910s, At the Feet of the Master (1911)
Contexto: Superstition is another mighty evil, and has caused much terrible cruelty. The man who is a slave to it despises others who are wiser, tries to force them to do as he does. Think of the awful slaughter produced by the superstition that animals should be sacrificed, and by the still more cruel superstition that man needs flesh for food. Think of the treatment which superstition has meted out to the depressed classes in our beloved India, and see in that how this evil quality can breed heartless cruelty even among those who know the duty of brotherhood. Many crimes have men committed in the name of the God of Love, moved by this nightmare of superstition; be very careful therefore that no slightest trace of it remains in you.
“Thought shattering itself against its own nothingness is the explosion of meditation.”
1970s, Krishnamurti's Notebook (1976)
1960s, (1969)
“The society in which we live is the result of our psychological state.”
1st Public Talk, Berkeley, California (3 February 1969)
1960s
Vol. XIV, p. 301
Posthumous publications, The Collected Works
Saanen, Switzerland (5 August 1973)
1970s
Contexto: Now, one sees all that by observing, by being aware, watching, one is aware of all this. Then out of that awareness you see there is no division between the observer and the observed. It is a trick of thought which demands security. Please don't madam, please. And by being aware it sees the observer is the observed, that violence is the observer, violence is not different from the observer. Now how is the observer to end himself and not be violent? Have you understood my question so far? I think so. Right? The observer is the observed, there is no division and therefore no conflict. And is the observer then, knowing all the intricacies of naming, linguistically caught in the image of violence, what happens to that violence? If the observer is violent, can the observer end, otherwise violence will go on? Can the observer end himself, because he is violent? Or what reality has the observer? Right sir? Is he merely put together by words, by experience, by knowledge? So is he put together by the past? So is he the past? Right? Which means the mind is living in the past. Right? obviously. You are living in the past. Right? No? As long as there is an observer there must be living in the past, obviously. And all our life is based on the past, memories, knowledge, images, according to which you react, which is your conditioning, is the past. And living has become the living of the past in the present, modified in the future. That's all, as long as the observer is living. Now does the mind see this as a truth, as a reality, that all my life is living in the past? I may paint most abstract pictures, write the most modern poems, invent the most extraordinary machinery, but I am still living in the past.
“Can the mind resolve a psychological problem immediately?”
1st Public Talk, Ojai, California (1 April 1980)
1980s
“Is it possible to observe without the observer?”
1st Public Talk, Bombay (Mumbai), India (7 February 1971)
1970s
1960s, (1969)
Part V, Ch. 3 : 3rd Public Talk Madras 14th January 1968 "The Sacred" http://www.jiddu-krishnamurti.net/en/awakening-of-intelligence/1968-01-14-jiddu-krishnamurti-awakening-of-intelligence-the-sacred
1970s, The Awakening of Intelligence (1973)
1980s
"Eighth Talk in The Oak Grove, 7 August 1949" http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=320&chid=4643&w=%22The+answer+is+in+the+problem%2C+not+away+from+the+problem%22, J.Krishnamurti Online, JKO Serial No. 490807, Vol. V, p. 283
Posthumous publications, The Collected Works
Closing poem
1910s, At the Feet of the Master (1911)
“Thought nourishes, sustains and gives continuity to fear and pleasure.”
3rd Public Talk, Bombay (Mumbai), India (14 February 1971)
1970s
Vol. I, p. 12
1980s, Letters to the Schools (1981, 1985)
“You can look only when the mind is completely quiet.”
2nd Public Talk, Amsterdam, The Netherlands (12 May 1968)
1960s
“There's a great and unutterable beauty in all this.”
Fonte: 1970s, Krishnamurti's Notebook (1976), p. 166
“The moment I am aware that I am aware, I am not aware. Awareness means the observer is not.”
7th Public Discussion, Saanen, Switzerland (10 August 1971)
1970s
Further response to the above question
1950s, Freedom From the Self (1955)
1950s, The First and Last Freedom (1954)
Vol. XV, p. 244
Posthumous publications, The Collected Works
“To learn about oneself, a living thing, you have to watch, learn anew each minute.”
4th Public Talk, Bombay (Mumbai), India (17 February 1971)
1970s
Conversation 5
1970s, The Urgency of Change (1970)
“What is correct action in a deteriorating world?”
2nd Seminar Meeting, Brockwood Park, UK (14 September 1979)
1970s