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I don't know if any of you have noticed, early in the morning, the sunlight on the waters.

How extraordinarily soft is the

light, and how the dark waters dance, with the morning star over the trees, the only star in the sky. Do you ever notice any of
that? Or are you so busy, so occupied with the daily routine, that you forget or have never known the rich beauty of this
earth — this earth on which all of us have to live? Whether we call ourselves communists or capitalists, Hindus or
Buddhists, Moslems or Christians, whether we are blind, lame, well or happy, this earth is ours.

Do you understand? It is our earth, not somebody else's; it is not only the rich man's earth, it does not belong exclusively to
the powerful rulers, to the nobles of the land, but it is our earth, yours and mine.

We are nobodies, yet we also live on this earth and we all have to live together. It is the world of the poor as well as of the
rich, of the unlettered as well as of the learned. It is our world, and I think it is very important to feel this and to love the
earth, not just occasionally on a peaceful morning, but all the time. We can feel that it is our world and love it only when we
understand what freedom is.



A Collection of Krishnamurti's Teachings


1. Background. Krishnamurti noted that many people, having suffered in their lives, seek comfort and peace of mind in
religion. But, throughout his public talks he roundly criticised the flight from disturbance as a destructive and "dangerous"
tendency -- settling for pacifiers in the absence of peace (6Aug49), settling for tranquillisers in the absence of tranquillity

Flight from disturbance is a rather natural impulse, especially for those who feel exhausted by the burdens they have carried.
One might well expect a compassionate teacher to offer comfort to those in such a situation. But that was not Krishnamurti's
way. Instead he sounded a warning to beware of those who offer comfort -- "a snare in which you are caught like a fish in a
net" (13Apr35). This is one of many vivid metaphors he used to convey the urgency of facing reality in a more robust spirit.
From early to late, he counselled against putting up "Please Do Not Disturb" signs when the house we live in is burning.
(11Jul48, 27Jul77).

We have collected below a number of passages from public talks in which Krishnamurti examines in detail the longing for
shelter, and explores the strategies man has invented to avoid discomfort. Through these passages the reader can see
Krishnamurti in action, analysing the causes and destructive consequences of flight from disturbance, and see him
responding to it with acute poignancy: "We carry on; and the beauty of life passes by." (21Jan54). These passages also
explain how flight from disturbance can actually increase insecurity. After carefully building protective walls around
ourselves, we may naturally fear the day when those walls break down ("Something will Crack" 27Jul77). The remedy he
offers is to learn the vitality that comes from being "entirely vulnerable to life". (26Jun35)
2. The Documentary Record For the present study, we canvassed nearly two thousand contexts from Krishnamurti's public
talks between 1926 and 1985. From this vast material we selected nearly one hundred passages to introduce several aspects
of this rather subtle theme.

We have not so far found any single term in common usage or in Krishnamurti's special vocabulary, to capture this
particular topic. It might well be explored through any chosen terms from a background set of more than sixty alternatives
that we initially looked at. We chose to focus on three main keywords: disturbance, comfort andvulnerability. These three
terms provided more than sufficient material to illustrate some central issues and, we hope, to give readers a useful starting
point for their own inquiries in this field.

3. Arrangement of the Source Material. We have organised our selections under seven headings (1) Beware of Those Who
Offer Comfort (2) I am Afraid of Losing What I Have (3) I Have Built My Own Prison (4) Security or Awareness? (5) No
Escape From Life (6) Entirely Vulnerable (7) That is the Moment to Inquire.

For the present study, we have not adhered to any chronological arrangement of selections within each section. After
experimenting with several arrangements, it is our sense that this particular topic lends itself better to a thematic
arrangement. We have aimed for a sequence of passages which could help readers to identify an important but perhaps
somewhat neglected thread that runs through many contexts in Krishnamurti's public talks.

4. Its Destructive Consequences. We have already noted one major consequence that Krishnamurti drew out of the flight
from disturbance -- that it creates artificial fears and new anxieties. In this respect it may be a self-defeating impulse, which
begins in weariness and ends in even more suffering. Gradually we bind ourselves by commitments and vested interests and
then we fear to lose what was gained in these ways. Krishnamurti noted how this promotes conservative attitudes -- "we
want to live an undisturbed, respectable, bourgeois life" (7Sep61). Here and elsewhere Krishnamurti wryly treated material
and spiritual comfort as two sides of the same debased coin -- "I want a comfortable chair or ... a comfortable, secure idea
which can never be shaken" (30Aug77; see also 31Dec33). He warned that all these attitudes encourage disengagement, and
we let things drift, even when that entails complicity in "world catastrophe" (11Jul48). What is more, flight from
disturbance is ultimately self-destructive: "your thoughts and feelings become shallow, barren, trivial, and life becomes an
empty shell" (1Jan34).

5. It Blocks Free Inquiry. Krishnamurti's critique of authority as a hindrance to free inquiry, is well-known. His critique of
the flight from disturbance as another major hindrance to free inquiry, is considerably more subtle and probably less widely
recognised. One of the deepest and most destructive consequences that he saw in flight from disturbance is the way it makes
one insensitive and closes the doors to the "laboratory of life" in which we learn (22Nov59). It makes one run away from
many of those learning opportunities which present themselves precisely at moments of disturbance and engagement in a
crisis. Because of the cardinal importance he attached to completely free inquiry, it would seem to follow that one must
choose between comfort and awareness, or as he sometimes puts it, one must choose between security and truth. While
leaving this choice to the individual, there is no mistaking where he positions himself on this issue. These themes are
developed fully in Section 7 ("That is The Moment to Inquire").

6. Strength Through Vulnerability Vulnerability as a source of strength is a characteristic twist for Krishnamurti, who held
the search for comfort to be an illusion that weakens the spirit and very much aggravates the unavoidable insecurities of life.
In many passages he puts forward an invitation to find the vitality and strength that come from facing uncomfortable facts
directly and engaging fully with the challenges of life. "To live greatly, to think creatively, one must be completely open to
life, without any self-protective reaction ... in love with life" (15Mar35).

7. A Difficult Message to Convey Once, Krishnamurti hinted that the impulse toward security might be part of our
conditioning (22Mar72). And, there are indications in his talks that flight from disturbance is a field where resistance is high
and self-deception is rampant. Over a long period of time, Krishnamurti expounded his treatment of the problem. And he
sometimes prefaced his remarks with cautionary words that indicate a steady resistance on the part of his audience. In one of
the earliest passages in this study he remarked: "What I am saying today I have said innumerable times; I have said it again
and again. But you don't feel these things because you have explained away your suffering" (31Dec33). Twenty-six years
later his words suggest a continuing stalemate in the discourse: "Probably you will say, 'Well, I have heard this before, he is
on his favourite subject', and go away. I wish you [could] listen as if for the first time ... [and] discover freedom for
yourself" (22Nov59). Another twenty-six years passed, and he was still remarking how walls, even "soft walls", hinder free
inquiry (29Aug85). We have already noted how flight from disturbance encourages us to let things drift. Now, after the
passage of yet another decade in which drifting has become very much more dangerous, readers may be left to ponder the
question as to how widely this particular aspect of Krishnamurti's teaching has been recognised and fully absorbed in action.


All My Life I Have Been Hurt (1972)

I have been hurt all my life, I am sensitive -- you know what hurt is, the wounds that one receives, and what effect it has in
later life. I have been hurt. I can deal with superficial hurts fairly intelligently. I know what to do. I either resist, build a wall
around myself, so isolate myself so that I will never be hurt, grow a thick skin -- which most people do. But behind that they
are wounded deeply. (Saanen 23Jul72)

Looking For Peace (1955)

Essentially you are seeking a state of mind which will never be disturbed and which you call peace + Our life is disturbed,
anxious, full of fear, darkness, upheaval, confusion, and we want to escape from all that; but when a confused man seeks ...
what he finds is further confusion + I may want perfect bliss, which means an undisturbed state of mind in which there will
be complete quietness, no conflict, no pain, no inquiry, no doubt + I might just as well take a drug, a pill, which will have
the same effect - only that's not respectable, whereas the other is. (Laughter). Please, it is not a laughing matter, this is what
we are actually doing. (Ojai 7Jul55)

We Want To Be Enclosed (1948)

Love is the most dangerous thing, because when we love somebody, we are vulnerable, we are open; and we do not want to
be open. We do not want to be vulnerable. We want to be enclosed, we want to be more at ease within ourselves. (Bangalore

The Protective Walls We Build (1936)

Awareness is discernment, without judgement, of the process of creating self-protecting walls and limitations behind which
the mind takes shelter and comfort + If you begin to be aware, to discern how you have created this process through fear,
how you are constantly taking shelter, whenever there is any reaction, behind these ideals, concepts and values, then you
will perceive that awareness is not occupation with your own thoughts and feelings, but deep comprehension of the folly of
creating these values behind which the mind takes shelter. (Eddington 12Jun36)

Even Soft Walls Are Limitations (1985)

I can build a wall round myself and say "Sorry", and be polite about it, soft about it, and very affectionate; but it is still a
wall, and that means limitation. Is it possible for me to live vulnerably? Go on, think it out Sirs. And yet not be wounded.
Highly sensitive, not in any way responding according to my attachment -- you understand? Go on Sirs, think it out.
(Brockwod 29Aug85)

You Want Comfort (1935-77)

Many will say that they are seeking truth; but if they were to analyse their longing, their search, it would be seen that they
are really looking for comfort, security, an escape from conflict and suffering (Rio de Janeiro 13Apr35); After all, what is it
we all want? We want gratification, comfort, inward security, peace -- and that is what we are seeking. We call it truth, we
give it a name. What we are seeking in different forms, at different levels, is gratification. (London 16Oct49); It is a fact that
none of us wants to be disturbed. We have fallen into a rut, a narrow groove, intellectual, emotional or ideological, and we
do not want to be disturbed. All we want, in our relationships and everything else, is to live a comfortable, undisturbed,
respectable, bourgeois life. (Paris 7Sep61); Because I am insufficient, I want comfort. I want a comfortable chair or a
comfortable woman or man or a comfortable idea. I think most of us [want] a comfortable, secure idea which can never be
shaken, and to that we are deadly attached; and [when] anybody says "nonsense" to that I get angry, I get upset because he is
shaking my house. (Brockwood 30Aug77)

You Are Running Away (1934)

Where there is a search for comfort, there is no understanding + To me, there is a living reality. There is something eternally
becoming, fundamental, real, lasting, but it cannot be preconceived; it demands no belief, it demands a mind that is not
tethered to an ideal as an animal is tied to a post, but on the contrary, demands a mind that is continually moving,
experimenting, never staying + You are running away -- there is escape, desire for comfort, security. When religions are
based as they are, on the giving of securities, there must be exploitation. To me religions as they are exist on nothing but a
series of exploitations. (Auckland 28Mar34)

It is All Smoke (1950)

Habit is a means of forgetting and being at peace so that you won't be disturbed + This process ... is all smoke + Sometimes
we do have the flame, rich, full, complete; but the smoke returns because we cannot live long with the flame + We are
inwardly poor, insufficient ... lonely (Madras 5Feb50)

Don't Expect Comfort From Me (1949)

I am not giving you comfort. This is not something to be believed or thought about, or intellectually examined and accepted
-- for then you will make it into another comfort (London 16Oct49)

A Disturber of the Peace (1935-61)

Then there is the man who, with his ideas, disturbs the vested interest of religion or of worldly power. You call him
dangerous and get rid of him. + If he says that acquisition leads to exploitation, to sorrow and cruelty, you call him a
criminal or an idealist ...a disturber of the peace. (Argentina 2Aug35); I do not see why one should not be disturbed; what is
wrong with being disturbed? (Paris 7Sep61)

Beware of Those Who Offer Comfort (1935)

Beware of the person who offers you comfort, for in this there must be exploitation; he creates a snare in which you are
caught like a fish in a net. (Rio de Janeiro 13Apr35) Because there is so much suffering, we think that by giving comfort to
people we are helping them. This giving of comfort is nothing but putting them to sleep; thus the comforter becomes the
exploiter. (Montevideo 26Jun35)

Slowly Dying From That Poison

You can know yourself only in relationship in your daily life. Don't you know that you are in conflict? And what is the good
of going away from it, of avoiding it, like a man who has a poison in his system which he does not reject and who is
therefore slowly dying? (4Dec49)


Why Not Look Into This Fear? (1950)

The actual question is the desire to escape. What do you fear, why are you afraid of the unknown, that insufficiency in
yourself, that emptiness? If you are afraid, why do you not look into it? Why should you be afraid of losing what you have,
of losing association, contact? + You don't know the living, you know the past -- dead and decadent things. So, is it not our
trouble that we never find what is? We never face the conflict of our insufficiency -- we keep smothering it down and
suppressing it, running away from it, and we don't know what is. When we approach it without any fear or condemnation,
then, we come to find the truth of it; and it may be extraordinarily more significant than the significance we give it through
fear. (Colombo 22Jan50)

Commitments Made and Benefits Accepted (1933-36)

If my talk is to be of any value to you, try to think for yourself + Don't think along the lines to which you have already
committed yourself, for they are merely subtle forms of comfort. You say, "I belong to a certain group. I have given that
group certain promises and accepted from it certain benefits. How can I think apart from these conditions and promises?
What am I to do?" I say, do not think in terms of commitments, for they prevent you from thinking creatively. (Adyar
29Dec33) We have innumerable commitments. We have organisations to keep up. We have committed ourselves to certain
ideas, to certain beliefs. And economics play a large part in our lives. We say, "If I think differently from my associates,
from my neighbours, I may lose my job + So we go on as before ... not facing facts directly. (Adyar 3Jan34) Once we have
committed ourselves to a particular society, to its leaders and their friends, we begin to develop those loyalties and
responsibilities which prevent us from being wholly honest with ourselves. (Ojai 10May36)

Heavy in That Which We Have Accepted (1953)

In my youth, I see the inequality of rich and poor ... appalling misery, strife. I am discontented with all that and I begin to
enquire. I join a party,, or become a very devout religious person. The moment I have joined ... my discontent is gone +
When you look back to your youth, that is what happens to most of us. + When we have become crystallised, heavy in that
which we have accepted, we have destroyed our discontent + The moment we have found someone who can give us a way
to act, a way to live, our dissatisfaction comes to an end, and we pursue that particular pattern of thought for years and years
(Madras 13Dec53)

Vested Interests (1955-61)

If you and I approach our human problems, not with commitments ... and self-interest, but with clarity, then I think these
problems can very easily be solved. I must know that I am confused, that I am committed, that I have a vested interest (New
Delhi 8Mar59)

We Are Weary, We Let Things Drift (1948)

You don't see that the house is burning and you are living in it + You are afraid, you are comfortable, you are weary + You
let things drift, and therefore the world's catastrophe is approaching + That is an actual fact + After all, what affects another
affects you. You are responsible ... you cannot shut your eyes and say, "I am secure in Bangalore". That is very short-sighted
and stupid. (Bangalore 11Jul48)

We Compromise Our Freedom (1959)

We have lost our dignity as human beings. There is dignity as a human being only when one has tasted, smelt, known this
extraordinary thing called freedom + If we do not know this freedom, we are enslaved. That is what is happening in the
world, is it not? + Probably you will say, "Well, I have heard this before, he is on his favourite subject", and go away. I wish
it were possible for you to listen as if you were listening for the first time -- like seeing the sunset, or the face of your friend
for the first time. Then you would learn, and thus learning, you would discover freedom for yourself + If your mind is
tethered, held by some commitment, whether political, religious, social, or economic, then that very commitment will
prevent you from inquiring; for you there is no freedom. Do please listen to what is being said, and see for yourself the fact
that the very first movement of inquiry must be born of freedom. You cannot be committed, and from there inquire, any
more than an animal tied to a tree can wander far. + We cannot proceed together unless we comprehend from the very
beginning, from now on, that to inquire there must be freedom. There must be abandonment of the past ...a complete letting
go. + If you commune with yourself, you will know why ... you have committed yourself; and if you push further, you will
see the slavery, the cutting down of freedom, the lack of human dignity which that commitment entails. When you perceive
all this instantaneously, you are free. People who are committed to something, are not serious at all. They have given
themselves over to something in order to achieve their own ends. (Madras 22Nov59)

We Become Dull (1960)

I do not know if we have ever asked ourselves ... why we lose our sensitivity + [One way in which] dullness comes about
is ... when one belongs to a particular group and must act within the framework of that commitment. (New Delhi 9Mar60)

Why Are We Not Free of All That? (1955)

Must not our minds be free of all commitments as Hindus, Theosophists, or whatever it be, before we can inquire? Why are
we not free of all that? + If you are serious, this must actually take place. (Banaras 18Dec55)
Drawing A Line (1985)

If one is dependent on another financially, that becomes rather dangerous. Most of us are in this position. Do you want me
to go on with this? If I am dependent financially on you, God forbid ... what happens between us? You then have the whip in
your hand + For myself I won't depend on anybody, or on anything, or on any past experience and all the rest of that rubbish
+ But if one is dependent financially where do I draw the line? + How far, how deep is that line? You understand my
question? + I must be very clear on this + Oh Lord! (Brockwod 29Aug85)

We Can Discard It Completely (1953-61)

Can you completely discard this whole idea of ...the giver of comfort? + I say you can completely wipe it away (Bombay
25Feb53) From the beginning to the end, destroy your Masters, your Society, your commitments ...completely wipe them
away and stand alone. (Madras 13Dec61)


Trying to Avoid Crises (1933)

When you realise with your whole mind and heart the condition of the prison in which you live ... then are you free,
naturally and without effort. This realisation can come only when you are in a great crisis, but most of you try to avoid
crises. + If you really confront the crisis before you, if you realise the futility of escape ... then in that awareness is born the
flower of discernment + When you are trying to escape, your attempt to be aware is futile. You don't really want to be
aware, you don't want to discover the cause of suffering; your whole concern is with escape. (Alpino 6Jul33)

We Don't Want to be Disturbed (1950)

The awakening of intelligence is a most difficult task. The mind is so timorous that it is ever creating shelters to protect
itself ... moving from one prison to another (La Plata Argentina 2Aug35); We don't want to be disturbed. That is our whole
process of thinking, is it not? We want to be self-enclosed, without any disturbance + In his search for God, the so-called
religious person is really seeking complete isolation in which he will never be disturbed; but such a person is not really
religious. The truly religious are those who understand relationship completely, fully, and therefore have no problems, no
conflict. Not that they are not disturbed; but because they are not seeking certainty, they understand disturbance and
therefore there is no self-enclosing process created by the desire for security. (New York 18Jun50)

Self-Imposed Limitations (1936)

The true experience of reality is not some fantastic, imaginative experience, but that which comes into being when the mind
is free from ... [those] restrictions and limitations which we accept in our search for self-protection, security and comfort.
(Eddington 12Jun36)

A Thousand Escapes (1933-85)

The very idea of comfort is a hindrance; that very conception from which we derive consolation is but a flight from the
conflict of everyday life. For centuries we have been building avenues of escape + We do not understand the real movement
of suffering; we merely become more and more cunning and subtle in our dealings with it + Wisdom, life itself can be
understood only when the mind is free from this search for comfort, this imitation. These are but the ways of escape that we
have been cultivating for centuries. (Oslo 10Sep33) One man rationalises away suffering, so as to live as undisturbed as
possible; another in his belief, in his postponement, takes shelter and comfort so as not to suffer in the present. These two
are fundamentally the same. Neither wants to suffer, it is only their explanations that differ. (Ommen 5Aug37) I am afraid
that is ... difficult, not to seek comfort .... some way [of] escaping from the fact. We have cultivated a thousand escapes, it is
part of our life. So K says to his friend, who is you, he says: "Don't escape. That is the first thing to realise." Do you
understand? See the fact, the truth of it, the implications of escaping. (Madras 5Jan85)

Seeking Comfort in Illusions (1949-72)

Most of us are disinclined to be disturbed, we prefer to follow the easy way of existence; and whether it leads to misery, to
turmoil and conflict, is apparently of very little importance. All that we want is an easy life - not too much trouble, not too
much disturbance, not too much thinking (Rajahumundry 4Dec49) The mind wants comfort + And the man who seeks
comfort will find it in an illusion, not in reality. For him it is more important to be comfortable, not to be disturbed, not to
break down the habits which he has built for so many centuries. (Brockwood 16Sep72)

Building on Sand (1933)

We entrench ourselves continually; through possessiveness we build around ourselves securities, comforts, and try to feel
assured, safe, certain. That is what we are constantly doing. But though we entrench ourselves behind [these] securities ...
though we build up many certainties, we are but building on sand, for the wavs of life are constantly beating against their
foundations, laying open the structures that we have so carefully and sedulously built. Experiences come, one after
another ... and all our securities are swept away, scattered like chaff before the wind. So, though we may think that we are
secure, we live in continual fear of death, fear of change and loss, fear of revolution, fear of gnawing uncertainty. (Adyar

From One Cage to Another (1933)

I know many who daily practise certain ideals, but they become only more and more withered in their understanding + They
have merely transferred themselves from one cage to another. If you do not seek comfort, if you continually question -- and
you can question only when you are in revolt -- then you establish freedom from all teachers and all religions; then you are
supremely human, belonging neither to a party nor to a religion nor to a cage. (Oslo 5Sep33)

Looking for Quick Relief (1933-49)

Most of you are seeking temporary relief, temporary shelter, and you call that the search for truth + As long as you merely
want to relieve conflict ... you are like a doctor who deals only with the symptoms of a disease. As long as you are merely
concerned with finding comfort, you are not really seeking. Now let us be quite frank. We can go far if we are really frank.
Let us admit that all that you are seeking is security, relief; you are seeking security from constant change, relief from pain +
[That] has nothing to do with reality. In such things we are like children + Now you may agree with my words, saying, "You
are quite right; we are not seeking truth, but relief, and that relief is satisfactory for the moment." If you are satisfied with
this, there is nothing more to be said. If you hold that attitude, I may as well say no more. But, thank heaven! not all human
beings hold that attitude. Not all have reached the state of being satisfied (Adyar 29Dec33); Find out how to meet the
problem anew. Every problem, whether political, economic, religious, social, or personal ... is ever new + We would like to
sit back and be comfortable. We would like to shelter ourselves + We would like not to be disturbed; but life, which is ever
changing, ever new, is always disturbing to the old. So, our question is, how to meet the challenge afresh + Most of us ...
want quick relief, a panacea + We are searching not for truth but for comfort. The man who gives us comfort, enslaves us.
(Colombo 25Dec49)

The Misery It Brings (1935)

You want to know how and why evils, miserable conditions, exploitation exist in the world. We have created them. Each
individual, through his intense desire to be secure, to be safe, to be certain, has created a society, a religion, in whose shelter
he takes comfort. We as individuals have created this system, and as individuals we will have to awaken to our creation and
destroy all the things that are false in it; then in that freedom there will be love, truth. Instead of escaping from the objective
world of confusion and misery into the subjective, in which you hope to find God, let there be harmony between the
subjective and the objective. (Mexico City 2Nov35)

We Haven't Got the Intensity of It (1977)

What I am seeking is comfort, not the truth of anything, but comfort. If I do not seek comfort in any form -- which is the
fact -- if I have lived a shoddy narrow life and petty, jealous, anxieties, like millions and millions and millions of people do,
what is the importance of me? I am like the vast ocean of people. I die. You follow? But I cling to my little life, I want it to
continue hoping that at some future date I will be happy. And with that idea I die. And I am like a million others in a vast
ocean of existence, without meaning, without significance, without beauty, without any real thing. + The whole process of
living is to move away from this vast current of ugliness and brutality. Because we can't do it, we haven't got the energy, the
vitality, the intensity, the love of it, we move along. Right sir. (Saanen 20Jul77)

How Destructive It Is (1961-78)

The feeling of security is the most destructive thing on God's earth, (New Delhi 20Jan61) See the consequences of building
this structure + If you like it, if it pleases you, if it gives you comfort, know in that comfort there is tremendous danger, that
you suffer, that you go through all kinds of neuroticisms, you know what is happening. If you say that gives me comfort,
stay with it. (Brockwood 29Aug78)

The Tragedy of It (1958)

Please believe me, you will not have that sense of beauty and love even if you sit cross-legged for meditation, holding your
breath for the next ten thousand years + You do not see the tragedy of it. We are not in that sensitive state of mind which
receives, which sees immediately something which is true. You know a sensitive mind is a defenceless mind, it is a
vulnerable mind, and the mind must be vulnerable for truth to enter (Poona 21Sep58)

It Creates Fear and Conformity (1934)

Religions as they are, not as you would like them to be ... are based on comfort, giving you comfort when you are suffering.
The human mind is continually seeking security, a position of certainty, either in a belief or an ideal, or in a concept, and so
you are continually seeking a certainty, security, in which the mind takes shelter as comfort. Now what happens when you
are continually seeking security, safety, certainty? Naturally that creates fear, and when there is fear there must be
conformity. (Auckland 28Mar34)
It Postpones Change (1936)

Change involves not only physical discomfort but mental uncertainty, and we dislike to be uncertain. Because this
uncertainty creates disturbance, we postpone change, thus exaggerating the gap. So we go on creating conflict and misery,
from which we desire to escape. (Eddington 12Jun36)

It Puts Us to Sleep (1945)

A mind that is well anchored, which feels safe in some refuge, can never understand Reality. The craving for security breeds
slothfulness; it makes the mind-heart unpliable and insensitive, fearful and dull; it hinders the vulnerability to Reality. In
deep insecurity is Truth realised. (Ojai 8Jul45)

It Destroys That Which You Are Seeking (1933)

You have created this vast machine which you call religion, this intellectual machine which has no validity, and you have
also created the machine that is called society, for in your social as well as in your religious life you want comfort, shelter +
You talk of searching for truth, but your search is merely a search for substitution, the desire for greater security and greater
certainty. Your search is destroying that which you are seeking, which is peace, not the peace of stagnation, but of
understanding, of life, of ecstasy. You are denied that very thing because you are looking for something that will help you to
escape. (Adyar 3Jan34)

One Day Something is Going to Crack (1977)

I have never questioned because I am afraid I might not be comfortable. So I see I want to be comfortable, that's why I can't
look. So why do I want comfort? Where am I to find it? I want it, but where am I to find it? + One day something is going to
crack, so I am frightened. You follow how far I have moved away. I want to observe and I find I am really afraid to observe.
Right? Are you following this? I am going to find out why am I afraid. What am I afraid about? Losing my comfort, losing
my security, losing my conditioning? It is this conditioning that is creating the misery in the world. Right? So the house is
burning, I want to put out that fire, but ... I am frightened. Right? Are you doing this? So in other words, sir, you want to
remain mediocre which means -- I am not condemning you, I am just pointing out -- mediocrity means climbing half way
up the hill; excellence means going right to the top of it. Most of us would rather remain in our stagnant pools of little
conditioning, and knowing that very conditioning is destroying the world. Right? So look how far I have gone into it. I find
I am conditioned, I question why I am conditioned and in questioning that I find I want comfort, I want the easiest way.
(Saanen 27Jul77)

Disaster Just Around The Corner (1959)

There are problems of which, perhaps, many of you are unaware -- and probably you do not care to be aware of them,
because you want to live an easy, indolent life + We are surrounded by many things, both ugly and beautiful. Most of us are
not sensitive to any of this, because we want to lead a safe, secure, undisturbed life. But disaster is always just around the
corner. (Bombay 27Dec59)


The Time Has Come to Choose (1926)

Every one of you is frightened; you dare not come out of your little path, your little window, and walk with him. You want
him to walk with you, with your ideas, your idiosyncrasies and your particular fancies. + Now the time has come when you
must choose whether you are going to follow him, to breathe the same air, to climb the same mountain, along the same path,
or whether you are going to try to bend him to your particular will, to your particular temperament. (Eerde Talk #3 1926)

Are You Interested in This? (1933)

The majority of people are not interested in what I am talking about. Why are they not interested? Because ... they want
security, comfort, pleasure. Not that I am saying that you must not have these things; don't jump to the opposite. Those
things take minor importance when you are complete. I don't mean that you must not have clothes, food, shelter, but they
are not the first things; they have their right place. So please first find out ... if you want to pursue [awareness] with all your
being. If you want security, comfort (etc) approach it wholly; not with a tired, wearisome feeling, wanting and not wanting,
seeing the absurdity of it intellectually and at the same time emotionally running after it. You cannot know awareness, nor
can you maintain it if you are not interested enough to act wholly with both mind and heart, with your whole being. When
you are interested, then out of that comes the flame of awareness. (Ommen 30Jul33)

I Have Chosen Truth (1949)

A mind that seeks security ... a mind that is seeking safety, comfort, can never find truth, even in the smallest things + I am
not seeking comfort, I am trying to find out what is true. Are you in that position? (Bangalore 18Jul48)

Do You Want Comfort or Understanding? (1933)

You must find out whether you are seeking comfort and security, or whether you are seeking understanding. If you really
examine your own hearts, most of you will find that you are seeking security, comfort, places of safety + You can have
understanding, I assure you, only when you begin to question the very shelters in which you are taking refuge + You are not
children, monkeys imitating someone else's action + You are supposed to be creatively intelligent + But you don't feel these
things because you have explained away your suffering + You are concerned only with yourselves, with your own security,
comfort, like men who struggle for government titles. You do the same thing in different ways. (Adyar 31Dec33)

You Can't Have Both (1933)

You come here and listen to my telling you that to escape from conflict is futile. Yet you desire to escape. So you really
mean, "How can we do both?" Surreptitiously, cunningly, in the back of your minds you want the religions, the gods, the
means of escape that you have cleverly invented and built up through the centuries. Yet you listen to me when I say that you
will never find truth through the guidance of another, through escape, through the search for security, which results only in
eternal loneliness. Then you ask, "How are we to attain both? How are we to compromise between escape and awareness?"
You have confused the two and you seek a compromise + I can tell you that from dependence on another, from the search
for comfort, results eternal loneliness + What I say is very simple. I say that authority is created when the mind seeks
comfort in security. (Alpino 6Jul33)

Your So-Called Search for Truth (1933)

Those people who are always proclaiming that they are searching for truth are in reality missing it. They have found their
lives to be insufficient, incomplete, lacking in love, and think that by trying to seek truth they will find satisfaction and
comfort. If you frankly say to yourself that you are seeking only consolation and compensation for the difficulties of life,
you will be able to grapple with the problem intelligently. But as long as you pretend to yourself that you are seeking
something more than mere compensation, you cannot see the matter clearly. The first thing to find out, then, is whether you
are really seeking, fundamentally seeking truth. (Alpino 1Jul33) Your so-called search for truth becomes merely a search for
more permanent securities + That is how it is with most people + The securities which we know are steadily being eaten
away, corroded, by the experience of life. (Adyar 31Dec33)

You Don't Want to See (1949)

We don't see, because we don't want to see; it is too imminent, too dangerous, too vital. To see would upset our whole
process of thinking and living. (Ojai 14Aug49)

Drugged into Contentment (1935)

Don't merely laugh at the question and pass it by, saying that it does not apply to you. What is it that you are seeking? If you
are seeking comfort, then you will find comforters and be drugged into contentment. (Montevideo 26Jun35)

Plumb The Full Depths (1933)

If you emotionally think security is essential for your well-being, pursue it, don't try to dominate it. Investigate it, try to
plumb its full depths and in the discovery, in the penetration, you will discover its futility + I am afraid it is simple and you
will miss it. If you want a thing, approach it wholly both with your mind and heart; look at it intellectually and emotionally.
If you want comfort with all its implications of power, domination, take it with both your whole heart and mind. (Ommen

Crisis Ignites the Flame (1933)

As long as your mind is carefully, surreptitiously avoiding conflict, as long as it is searching for comfort through escape, no
one can help you to complete action, no one can push you into a crisis that will resolve your conflict. When you once realise
this -- not see it merely intellectually, but also feel the truth of it -- then your conflict will create the flame which will
consume it. (Alpino 9Jul33)