The Teachings of U. G. Krishnamurti. U. G. Krishnamurti
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happening. But I don't go out and sit on a platform and talk — I am not cut out for that kind of a thing. I am a simple man — I don't want to complicate things unnecessarily. You see, my position is very simple. I'm always available. I have no private life which I can call my own. Anybody can come at any time. I just see them and say "Good morning, what can I do for you?" — that's all I can do; I have nothing to give; that's all.
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Knowledge is not something mysterious or mystical. You know that you are happy, and you have theories about the working of the fan, the light — this is the knowledge we are talking about. You introduce another knowledge, 'spiritual knowledge', but — spiritual knowledge, sensual knowledge — what is the difference? We give the names to them. Fantasies about God are acceptable, but fantasies about sex are called 'sensual', 'physical'. There is no difference between the two; one is socially acceptable, the other is not. You are limiting knowledge to a particular area of experience, so then it becomes 'sensual', and the other becomes 'spiritual'? Everything is sensual to me.
The knowledge that is essential for the living organism — all of that is necessary. But all those speculations about God, Truth, Reality, have no meaning at all to me — they are all cultural values; they are totally unrelated to the survival of the living organism; they are all socially, arbitrarily fixed, religious values. All our tastes are cultivated tastes. Likes and dislikes are all cultivated; there is no such thing as an absolute morality. By "morality" I mean questioning your actions before and after. It is all social. What is a good man good for in this world? He's good for the society, isn't he? For the smooth running of society, these codes are necessary. These religious people have created a policeman inside you. Certain actions are termed 'good' and certain other actions, are termed 'bad', either before or after you do them — that hasn't helped you in any way; it is thinking that has created the problem. Man's problem is basically the moral dilemma, questioning your actions before and after — it has become a neurological problem, not a religious problem — the whole of your body is involved. Even God is a neurological problem: 'God' is the jumbled spelling of 'dog', but the whole of your being is reacting to the word 'God'. All your beliefs — they are not just psychological; they are neurological.
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You don't know what is good; you know only what is good for you. That's all you are interested in, that's a fact. Everything centers around that. All your art and reason centers around that. I am not being cynical. That's a fact. Nothing wrong with it. I'm not saying anything against it. The situations change, but it is that which is guiding you through all situations. I'm not saying it is wrong you see. If it is not so, something must be wrong with you. As long as you are operating in the field of what they call the 'pair of opposites', good and bad, you will always be choosy, in every situation, that is all — you cannot help doing that.
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A 'moral man' is a 'chicken'. A 'moral man' is a frightened man, a chicken-hearted man — that is why he practices morality and sits in judgement over others. And his righteous indignation! A moral man (if there is one) will never, never talk of morality or sit in judgement on the morals of others. Never!
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Man is always selfish, and he will remain selfish as long as he practices selflessness as a virtue. I have nothing against selfish people. I don't want to talk about selflessness — it has no basis at all. You say "I will be a selfless man tomorrow. Tomorrow I will be a marvelous man" — but until tomorrow arrives (or the day after tomorrow, or the next life) you will remain selfish. What do you mean by 'selflessness'? You tell everybody to be selfless. What is the point? I have never said to anybody "Don't be selfish." Be selfish, stay selfish! — that is my message. Wanting enlightenment is selfishness. The rich man's distributing charity is also selfishness: he will be remembered as a generous man; you will put up a statue of him there.
The basic pleasures you are indulging in, I am not against at all. Whatever you do, I am not against it at all. Because you think there is something more interesting than what you are doing, there is restlessness — because you have an 'ideal way' of doing things, a 'perfect way' of doing things. Why is this going on?
Q: We want to feel that we have spent our life usefully. ''''UG: And at the end of your life you will tell yourself that you have wasted all your life. You are not doing anything to change; you have invented a 'next life'. Your dissatisfaction is very artificial. If you were really interested in mankind, you would really be doing something to change.
Once the question "How to live?" is dropped, living itself becomes the most important thing. You must be free from the burden of culture. Of course you can't just throw away the culture — for example, taking a morning bath and all that. But it's so simple — I also take my bath — what is so religious about it? You think that there is something more interesting than what you are doing. If that is knocked off, what you are doing becomes very, very interesting.
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You have been told that you should practice desirelessness. You have practiced desirelessness for thirty or forty years, but still desires are there. So something must be wrong somewhere. Nothing can be wrong with desire; something must be wrong with the one who has told you to practice desirelessness. This (desire) is a reality; that (desirelessness) is false — it is falsifying you. Desire is there. Desire as such can't be wrong, can't be false, because it is there. Anger as such can't be false, because anger is there. You are talking of some energy which those people have defined as God or God knows what. Don't you see that it is the very thinking that has turned this into a problem? Anger is energy, desire is energy — all the energy you want is already in operation there. What the hell do you want energy for? You are destroying this energy through thinking. It is only thinking that has created the problem. Without thinking, there is no problem there. What I'm saying is that through thinking you cannot solve the problem; thinking can only create problems.
You hope that you will be able to resolve the problem of desire through thinking, because of that model of a saint who you think has controlled or eliminated desire. If that man has no desire as you imagine, he is a corpse. Don't believe that man at all! Such a man builds some organization, and lives in luxury, which you pay for. You are maintaining him. He is doing it for his livelihood. There is always a fool in the world who falls for him. Once in a while he allows you to prostrate before him. You will be surprised if you live with him. You will get the shock of your life if you see him there. That is why they are all aloof — because they are afraid you will catch them some time or the other. The rich man is always afraid that you will touch him for money. So too the religious man - he never, never comes in contact with you. Seeing him is far more difficult than seeing the President of your country — that is a lot easier than seeing a holy man. He is not what he says he is, not what he claims he is.
But those men who have 'made it' — they live amongst the people — you can see them always there.
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Q: What is the meaning, the purpose, of life?
UG: You are asking me "Has anything any purpose?" Look here, a lot of meanings and purposes have been given to you. Why are you still looking for the meaning of life, the purpose of life? Everybody has talked of the meaning of life and the purpose of life — everybody. Answers have been given by the saviours, saints and sages of mankind — you have thousands of them in India — and yet today you are still asking the same question, "Has life any purpose or meaning?" Either you are not satisfied or you are not really interested in finding out for yourself. I submit that you are not really interested, because it's a frightening thing. It's a very frightening thing. Is there any such thing as truth? Have you ever asked that question for yourself? Has anybody told the truth?
Q: There are so many truths.
UG: They are all liars, fops, fakes and cheaters in the world, who claim they have searched for and told the truth! Alright, you want to find out for yourself what this truth is. Can you find out? Can you capture the truth and hold it and say "This is truth?" Whether you accept