K:"If we see actually, not theoretically, that thought is limited,
thought is the most dangerous instrument that man has. Sorry!"
PP:"I have no problem dealing with that. I agree with it."
K:"Then what shall we do? Let's think for a minute. What shall we do?"
PP:"Then, we must look inside ourselves beyond thought."
K:"What do you do?"
PP:"Why not stop it?"
K:"No, don't come to any conclusions. What do we do? If both of us
see, or some of us see, that thought has created such chaos in the
world, such violence, such brutality, such agony in the world, then
what shall we do? How shall we go beyond thought? Not stop it, for
thought is necessary to communicate."
PP:"I was thinking of stopping in the sense that you said, 'Quiet your
mind and listen to yourself.' "
K:"No, let's go slowly. What shall we do? I see thought as basically
the most dangerous instrument I have."
PP:"I'm not sure. I'm here to learn, so I'll listen to you."
K:"No, don't listen to me."
EM:"I would think that you would immediately begin to feel the need to
either control or reorient thought."
K:"Who is the controller?"
K: "Consciousness is put together by thought."
ET: "It's the same thing. You can't."
EL: "You can't control it with more thought."
RW: "It's perpetuating itself."
EM: "But we're not saying that they are inseparable."
K:"No. We're saying that thought creates the thinker; the thinker
separates himself from thought, then the thinker tries to control
thought. But thought is the thinker."
PP:"I think, therefore, I am?"
EM:"The eternal paradox, sir."
K:"No, I wouldn't call it a paradox. There is no thinker without the
EL:"If you can stop thought ..."
K:"Who is to stop it?"
K:"Who is the thinker?"
RW:"It just goes around and around ..."
K:"We act this way: experience, knowledge, memory, thought, action.
That is the chain in which we are caught. And we feel that's perfectly
all right. It's respectable, accepted, traditional, normal, healthy;
but see the danger of it. So, seeing what happens, you stop there,
EM:"Becoming aware of the danger of memory, of this... of this cycle, we
K:"Let's stop there."
PP:"At what point do you stop?"
K:"Just a minute. I'm quite sure you have been to museums, and you
have seen a painting by Michelangelo or someone, and you look at it.
If you begin to compare that picture with the other pictures, you are
not actually seeing the picture. If it is a really good museum, you
see only one painting on a wall. You sit there and look at it. You get
the whole feeling of the picture. The painting, the shadow, the light,
color, the beauty and so on. You look at it. We are doing the same now
with regard to thought. We don't say, 'I'm going to move somewhere
RW:"Is looking at thought stopping it..."
K:"Looking at the whole painting of thought, the whole map of thought,
all movement of thought, just looking at it. We're not trying to
understand, not trying to go beyond it, suppress it, and all the rest
of it. Just looking at it."
EM:"So, what you're addressing is, then, that we need to be concerned
with complete analysis of our inward selves, so that we don't find
ourselves in a position of going through this eternal cycle."
K:"Yes, sir. But not through analysis."
RW:"Analysis is thought."
EM:"That's thought. Yes, I see. We've passed that."
K:"Just observe...What you observe is not to be reduced to an
abstraction called an idea."
EM:"I see. We're really at a point where thought is not being used as
K:"Like a good scientist who just observes the thing he is observing;
that is, it is telling a story."
EM:"The difficulty I have is that one day we may be sitting around
discussing this to the level that we have gotten. The next day, I find
myself in the artificial society of competition where I have this
eternal thought process."
K:"Don't enter into that."
EM:"You don't enter into it? Well, the obvious question then is, how
can we survive?"
K:"I think that if we don't make survival the most important thing, we
(J. Krishnamurti, Things of the mind, presented by Brij B. Khare, p.