(I found this article quite interesting. The article was originally published at http://www.bangkokpost.com/Outlook/30Mar2008_out001.php)
When I say, "Love has no tomorrow and no yesterday," or, "When there is no centre then there is love," it has reality for me but not for you. You may quote it and make it into a formula but that has no validity. You have to see it for yourself, but to do so there must be freedom to look, freedom from all condemnation, all judgement all agreeing or disagreeing.
Now, to look is one of the most difficult things in life - or to listen - to look and listen are the same. If your eyes are blinded with your worries, you cannot see the beauty of the sunset. Most of us have lost touch with nature. Civilisation is tending more and more towards large cities; we are becoming more and more an urban people, living in crowded apartments and having very little space even to look at the sky of an evening and morning, and therefore we are losing touch with a great deal of beauty. I don't know if you have noticed how few of us look at a sunrise or a sunset or the moonlight or the reflection of light on water.
Having lost touch with nature we naturally tend to develop intellectual capacities. We read a great many books, go to a great many museums and concerts, watch television and have many other entertainments. We quote endlessly from other people's ideas and think and talk a great deal about art. Why is it that we depend so much upon art? Is it a form of escape, of stimulation? If you are directly in contact with nature; if you watch the movement of a bird on the wing, see the beauty of every movement of the sky, watch the shadows on the hills or the beauty on the face of another, do you think you will want to go to any museum to look at any picture? Perhaps it is because you do not know how to look at all the things about you that you resort to some form of drug to stimulate you to see better.
There is a story of a religious teacher who used to talk to his disciples every morning. One morning he got on to the platform and was just about to begin when a little bird came and sat on the window sill and began to sing, and sang away with full heart. Then it stopped and flew away and the teacher said, "The sermon for this morning is over."
It seems to me that one of our greatest difficulties is to see for ourselves really clearly, not only outward things but inward life. When we say we see a tree or a flower or a person, do we actually see them? Or do we merely see the image that the word has created? That is, when you look at a tree or at a cloud of an evening full of light and delight, do you actually see it, not only with your eyes and intellectually, but totally, completely?
Have you ever experimented with looking at an objective thing like a tree without any of the associations, any of the knowledge you have acquired about it, without any prejudice, any judgement, any words forming a screen between you and the tree and preventing you from seeing it as it actually is? Try it and see what actually takes place when you observe the tree with all your being, with the totality of your energy. In that intensity you will find that there is no observer at all; there is only attention. It is when there is inattention that there is the observer and the observed. When you are looking at something with complete attention there is no space for a conception, a formula or a memory. This is important to understand because we are going into something which requires very careful investigation.
It is only a mind that looks at a tree or the stars or the sparkling waters of a river with complete self-abandonment that knows what beauty is, and when we are actually seeing we are in a state of love. We generally know beauty through comparison or through what man has put together, which means that we attribute beauty to some object. I see what I consider to be a beautiful building and that beauty I appreciate because of my knowledge of architecture and by comparing it with other buildings I have seen. But now I am asking myself, 'Is there a beauty without object?' When there is an observer who is the censor, the experiencer, the thinker, there is no beauty because beauty is something external, something the observer looks at and judges, but when there is no observer - and this demands a great deal of meditation, of enquiry - then there is beauty without the object.
Beauty lies in the total abandonment of the observer and the observed and there can be self-abandonment only when there is total austerity - not the austerity of the priest with its harshness, its sanctions, rules and obedience - not austerity in clothes, ideas, food and behaviour - but the austerity of being totally simple which is complete humility. Then there is no achieving, no ladder to climb; there is only the first step and the first step is the everlasting step.
Say you are walking by yourself or with somebody and you have stopped talking.
You are surrounded by nature and there is no dog barking, no noise of a car passing or even the flutter of a bird. You are completely silent and nature around you is also wholly silent. In that state of silence both in the observer and the observed - when the observer is not translating what he observes into thought - in that silence there is a different quality of beauty.
There is neither nature nor the observer. There is a state of mind wholly, completely, alone; it is alone - not in isolation - alone in stillness and that stillness is beauty. When you love, is there an observer? There is an observer only when love is desire and pleasure. When desire and pleasure are not associated with love, then love is intense. It is, like beauty, something totally new every day. As I have said, it has no yesterday and no tomorrow.
It is only when we see without any preconception, any image, that we are able to be in direct contact with anything in life. All our relationships are really imaginary - that is, based on an image formed by thought. If I have an image about you and you have an image about me, naturally we don't see each other at all as we actually are.
What we see is the images we have formed about each other which prevent us from being in contact, and that is why our relationships go wrong. When I say I know you, I mean I knew you yesterday. I do not know you actually now. All I know is my image of you. That image is put together by what you have said in praise of me or to insult me, what you have done to me - it is put together by all the memories I have of you - and your image of me is put together in the same way, and it is those images which have relationship and which prevent us from really communing with each other.
Two people who have lived together for a long time have an image of each other which prevents them from really being in relationship. If we understand relationship we can cooperate but cooperation cannot possibly exist through images, through symbols, through ideological conceptions. Only when we understand the true relationship between each other is there a possibility of love, and love is denied when we have images. Therefore, it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife, your husband, your neighbour, your child, your country, your leaders, your politicians, your gods - you have nothing but images.
These images create the space between you and what you observe and in that space there is conflict, so what we are going to find out now together is whether it is possible to be free of the space we create, not only outside ourselves but in ourselves, the space which divides people in all their relationships.
Now the very attention you give to a problem is the energy that solves that problem. When you give your complete attention - I mean with everything in you - there is no observer at all. There is only the state of attention which is total energy, and that total energy is the highest form of intelligence. Naturally that state of mind must be completely silent and that silence, that stillness, comes when there is total attention, not disciplined stillness. That total silence in which there is neither the observer nor the thing observed is the highest form of a religious mind. But what takes place in that state cannot be put into words because what is said in words is not the fact. To find out for yourself you have to go through it.
Every problem is related to every other problem so that if you can solve one problem completely - it does not matter what it is - you will see that you are able to meet all other problems easily and resolve them.
The above article is from J. Krishnamurti's book, 'Freedom from the Known', published with permission from the Quest Foundation, Thailand
You may contact: questfoundation@hotmail.com, for further information.