Only in Relationship can you know yourself, not in abstraction and certainly not in isolation. The movement of behavior is the sure guide to yourself. It's the mirror of your consciousness; this mirror will reveal its content, the images, the attachments, the fears, the loneliness, the joy and sorrow. Poverty lies in running away from this, either in its sublimations or its identities.
While one is young is the time to investigate, to experiment with everything. The school should help its young people to discover their vocations and responsibilities, and not merely cram their minds with facts and technical knowledge; it should be the soil in which they can grow without fear, happily and integrally.
Living is not this tawdry, mediocre, disciplined thing which we call our existence. Living is something entirely different; it is abundantly rich, timelessly changing, and as long as we don't understand that eternal movement, our lives are bound to have very little meaning.
My discord must be different from yours; my revolt must not be the same thing as yours. It will not be a revolt if it is moulding itself around your revolt.
As the river enters the sea and loses itself in the sea, so Krishnamurti has entered into that Life which is represented by some as The Christ, by others as The Buddha, by others still, as the Lord Maitreya. Hence Krishnamurti as an entity fully developed has entered into the Sea of Life and is the Teacher, because the moment you enter into that Life -which is the fulfilment of all Teachers, which is life of all the Teachers - the individual as such ceases.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.
Silence is difficult and arduous; it is not to be played with. It isn't something that you can experience by reading a book, or by listening to a talk, or by sitting together, or by retiring into a wood or a monastery. I am afraid none of these things will bring about this silence. This silence demands intense psychological work. You have to be burningly aware - aware of your speech, aware of your snobbishness, aware of your fears, your anxieties, your sense of guilt. And when you die to all that, then out of that dying comes the beauty of silence.
When inquiry is suppressed by previous knowledge, or by the authority and experience of another, then learning becomes mere imitation, and imitation causes a human being to repeat what is learned without experiencing it.