We never see a tree except through the image that we have of it, the concept of that tree; but the concept, the knowledge, the experience, is entirely different from the actual tree. Look at a tree and you will find how extraordinarily difficult it is to see it completely, so that no image, no screen, comes between the seeing and the actual fact. By completely I mean with the totality of your mind and heart, not a fragment of it.
The description is not the described; I can describe the mountain, but the description is not the mountain, and if you are caught up in the description, as most people are, then you will never see the mountain
Life is both pleasure and pain, is it not? But why should we cling to pleasure and avoid pain? Why not merely live with both? If you cling to pleasure what happens? You get attached, do you not?
Religion, politics, society are exploiting you, and you are being conditioned by them; you are being forced in a particular direction. You are not human beings; you are mere cogs in a machine.
Education in the true sense is helping the individual to be mature and free, to flower greatly in love and goodness. That is what we should be interested in, and not in shaping the child according to some idealistic pattern.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.
You must know for yourself, directly, the truth of yourself and you cannot realize it through another, however great. There is no authority that can reveal it.
All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society.
By our pontifical assertions, our superior impatience, and our casual brushing aside of their curiosity, we do not encourage their inquiry, for we are rather apprehensive of what may be asked of us; we do not foster their discontent, for we ourselves have ceased to question.
It is only the dull, sleepy mind that creates and clings to habit. A mind that is attentive from moment to moment - attentive to what it is saying, attentive to the movement of its hands, of its thoughts, of its feelings - will discover that the formation of further habits has come to an end.
I should say that all compromise is a "stepping down" of the Truth, is trying to reduce something which cannot be reduced, and that for anyone who has understood life these compromises are impossible.
While one is young is the time to investigate, to experiment with everything. The school should help its young people to discover their vocations and responsibilities, and not merely cram their minds with facts and technical knowledge; it should be the soil in which they can grow without fear, happily and integrally.
What meaning has such meditation? There is no meaning; there is no utility. But in that meditation there is a movement of great ecstasy which is not to be confounded with pleasure. It is this ecstasy which gives to the eye, to the brain and to the heart, the quality of innocency. Without seeing life as something totally new, it is a routine, a boredom, a meaningless affair. So meditation is of the greatest importance. It opens the door to the incalculable, to the measureless.