In the search for reality, energy creates its own discipline. But mere discipline, without full comprehension of all this, has no meaning, it is a most destructive thing.
Student: Sir, you said you must change the world. How can you change it, sir? Krishnamurti: What is the world? The world is where you live - your family, your friends, your neighbours. And your family, your friends, your neighbours can be extended and that is the world. Now, you are the centre of that world. That is the world you live in. Now how will you change the world? By changing yourself?
Aloneness is obviously not isolation, and it is not uniqueness. To be unique is merely to be exceptional in some way, whereas to be completely alone demands extraordinary sensitivity, intelligence, understanding.
To understand the totality of this extraordinary thing called life, one must obviously not be too definite about these things. One cannot be definite with something which is so immense, which is not measurable by words. We cannot understand the immeasurable so long as we approach it through time.
There is always great beauty, not of images, feeling or thought. Beauty is neither thought nor feeling; it has nothing whatsoever to do with emotion or sentiment. There is fear. Fear is never an actuality; it is either before or after the active present. When there is fear in the active present, is it fear? It is there and there is no escape from it, no evasion possible. There, at that actual moment, there is total attention at the moment of danger, physical or psychological.
Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else.
The moment you have in your heart this extraordinary thing called love and feel the depth, the delight, the ecstasy of it, you will discover that for you the world is transformed.
Imagination builds the image of the self, and thought then functions within its shadows. From this self-concept grows the conflict between what is and what should be, the conflict in duality.
Beyond all explanations which a good brain can give, why do we choose the worse and not the better, why hate rather than love, why greed and not generosity, why self-centred activity and not open total action? Why be mean when there are soaring mountains and flashing streams? Why jealousy and not love? Why?
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.