To be sensitive to the beauty of something is to perceive the totality of it. The mind that is thinking in terms of a part can never perceive the whole. In the whole the part is contained, but the part will never make up the whole, the total.
To learn, to discover, something fundamental you must have the capacity to go deeply.
The saint who seeks a position in regard to his saintliness is as aggressive as the chicken pecking in the farmyard.
The ending of sorrow is the beginning of wisdom.
What is confusion? Confusion exists only when there is the fact plus what I think about the fact: my opinion about the fact, my disregard of the fact, my evasion of the fact, my evaluation of the fact, and so on. If I can look at the fact without the additive quality, then there is no confusion.
Fear is the movement of time.
Whatever you do within the field of this consciousness, sorrow can never end.
As we are concerned with what others think of us, so we are anxious to know all about them; and from this arise the crude and subtle forms of snobbishness and the worship of authority. Thus we become more and more externalized and inwardly empty. The more externalized we are, the more sensations and distractions there must be, and this gives rise to a mind that is never quiet, that is not capable of deep search and discovery.
Anything I fight, I am giving life to. If I fight an idea, I am giving life to that idea; if I fight you, I am giving you life to fight me.
If we did not worry, most of us would feel that we were not alive; to be struggling with a problem is for the majority of us an indication of existence. We cannot imagine life with out a problem; and the more we are occupied with a problem, the more alert we think we are. The constant tension over a problem which thought itself has created only dulls the mind, making it insensitive and weary.
The mind hates to be uncertain, so it must have habits as a means of security.
Therefore you must die to every thing that you know psychologically, so that your mind is clear, not tortured, so that it sees things as they are, both outwardly and inwardly.
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.
When you quote the Bhagavad Gita, or the Bible, or some Chinese Sacred Book, surely you are merely repeating, are you not? And what you are repeating is not the truth. It is a lie; for truth cannot be repeated.
The understanding of oneself is not a result, a culmination; it is seeing oneself from moment to moment in the mirror of relationship – one’s relationship to property, to things, to people and to ideas.
A man with worldly riches or a man rich in knowledge and belief will never know anything but darkness, and will be the centre of all mischief and misery.
Our fear is not of the unknown, but of letting go of the known. It is only when the mind allows the known to fade away that there is complete freedom from the known, and only then is it possible for the new impulse to come into being.
But when you are completely attentive with that attention in which there is no object because there is no process of acquiring, no cultivation of the will to achieve a result, then you will find that the mind is extraordinarily steady, inwardly still – and it is only the still mind that is free to discover or let that reality come into being.
Love is the only thing that is eternally new.
Creativeness is quite a different state of being, is it not? It is a state in which the self is absent, in which the mind is no longer a focus of our experiences, our ambitions, our pursuits and our desires. Creativeness is not a continuous state, it is new from moment to moment, it is a movement in.
If you see the danger of your conditioning merely as an intellectual concept, you will never do anything about it. In seeing a danger as a mere idea there is conflict between the idea and action and that conflict takes away your energy. It is only when you see the conditioning and the danger of it immediately, and as you would see a precipice, that you act. So seeing is acting.