Throughout life, from childhood, from school until we die, we are taught to compare ourselves with another; yet when I compare myself with another I am destroying myself.
Fear is the destructive energy in man. It withers the mind, it distorts thought, it leads to all kinds of extraordinarily clever and subtle theories, absurd superstitions, dogmas, and beliefs.
It is very difficult to be like the other guy, to be ordinary. Mediocrity takes a great deal of energy. But to be ourselves is very easy. You don't have to do a thing.
But inwardly we are as corrupt as the person who sits in an office and plans war-because, we want to be somebody in the family, in a group, in society, in the nation.
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?
Happiness is strange; it comes when you are not seeking it. When you are not making an effort to be happy, then unexpectedly, mysteriously, happiness is there, born of purity, of a loveliness of being.
Our conflict is in relationship, at all levels of our existence; and the understanding of this relationship, completely and extensively, is the only real problem that each one has.
There you have the two extremes: the man that is concerned mainly with the hidden life, and the man who seriously concerns himself with the expression of that life. What I want to do is to bring about harmony between the two extremes, for therein lies the Truth. The harmony of life is the understanding of Truth.
As the river enters the sea and loses itself in the sea, so Krishnamurti has entered into that Life which is represented by some as The Christ, by others as The Buddha, by others still, as the Lord Maitreya. Hence Krishnamurti as an entity fully developed has entered into the Sea of Life and is the Teacher, because the moment you enter into that Life -which is the fulfilment of all Teachers, which is life of all the Teachers - the individual as such ceases.
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.