Krishnamurti & the Art of Awakening
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What are actually the K-Teachings ?


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Sat, 10 Oct 2015 #31
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

On the inner working of meditation

Well after midnight, when the wind was noisy among the
trees, meditation became a fierce explosion, destroying all the
'things' of the brain;( since ?) every thought shapes every response and limits ( a totally perceptive ?) action. Action born of idea is non-action; such non-action breeds
conflict and sorrow. It was in the still moment of meditation that
there was strength. ( This inner ) strength is not (the strenghth of) the many threads of will; will is resistance and
the action of will breeds confusion and sorrow within and without. ( This Inner) strength is not the opposite of weakness since all opposites contain their own contradiction.

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Sat, 10 Oct 2015 #32
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
For me at least, Dan, this...(so we are living the fall of a way of no life...thought only based.One reason might be the versatility of the human brain).. is quite clear, and specially observable in a crowded city like Paris . The egotistic collectively shared mentality is cancelling the human aspiration for any inner freedom. From where the sadness of a dying culture, the violence, etc. But this does not really seem to disturb anybody or to make them change. In terms of a survivalist existence the human brain is very versatile - people may actually suffer psychologically but this is instinctively covered up with a lot of cultural diversions, from parents to teachers to children a whole society living psychologically in denial. But why should we wonder about this humanely disastrous global trend when even the few acclaimed (in the small K world) 'prestigious' K schools are operating in exactly the same way - just with a slight **eco- humanistic tint ?

Well John , for me this is right.

thought seems to have reach some limits, at last ...not knowing it.

suffering and its attempt to run away brings violence at all levels yes..

People are acting, so yes they do not seem to bother superficially,depends on where you are,as in a city like Paris when I was working a bit there long ago, there is this constant sort of buzz around that you can catch ,even only visually then this keeps the brain busy enough with itself, apparently...well ,we must say that in the occidental world there never was a time where people had so much...even an unemployed wise person would travel much more than a king like Louis the XIV...amazingly this brings too discontentment..without knowing the root of that of course..

living in denial yes....when such society suddenly brakes apart all goes very fast ..

Agreed with schools , I know about BP only which I was closely following some 20 years ago..

Nevertheless, despite of all that, this does not change what can be done and which is there for us, done or ....not done, by oneself...that is rather interesting to know, it pushes away the illusion that I am not feeling great because of society which is for me not true...when I feel do not feel "right", the main cause is in myself....

So you are back to Paris ?

Dan ...........

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Sat, 10 Oct 2015 #33
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
Well after midnight, when the wind was noisy among the
trees, meditation became a fierce explosion, destroying all the
'things' of the brain;( since ?) every thought shapes every response and limits ( a totally perceptive ?) action. Action born of idea is non-action; such non-action breeds conflict and sorrow. It was in the still moment of meditation that there was strength. ( This inner ) strength is not (the strength of) the many threads of will; will is resistance and the action of will breeds confusion and sorrow within and without. ( This Inner) strength is not the opposite of weakness since all opposites contain their own contradiction.

Well this weird energy was there........the other process at work..so the presence...k sometimes call it the mind is not it ? not being of the brain ...

Dan ...........

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Sun, 11 Oct 2015 #34
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Last Roman Meditations ( from the K Notebok 1961)

Before dawn, meditation was the immense opening into the Unknown. Nothing can open that Door save the complete destruction of the known. Meditation is explosion in understanding. There is no understanding without self-knowing; learning about the self is not accumulating knowledge about it; gathering of knowledge prevents learning; learning is not an additive process; learning is from moment to moment, as is understanding. This total process of learning is explosion in meditation.

It began suddenly, in a room overlooking a noisy street; the strength and the beauty of the Otherness was spreading from the room outward over the traffic, past the gardens and beyond the hills. It was there immense and impenetrable; it was there in the afternoon, and just as one was getting into bed it was there with furious intensity, a benediction of great holiness. There is no getting used to it for it is always different, there's something always new, a new quality, a subtle significance, a new light, something that had not been seen before. It was not a thing to be stored up, remembered and examined, at leisure; it was there and no thought could approach for the brain was still and there was no time to experience, to store it up. It was there and all thought became still. This intense energy of life is always there, night and day. It is without friction, without direction, without choice and effort. It is there with such intensity that thought and feeing cannot capture it to mould it according to their fancies, beliefs, experiences and demands. It is there with such abundance that nothing can diminish it. But we to give it a direction, to capture it within the mould of our existence and thereby twist it to conform to our pattern, experience and knowledge. It is (our mental ) greed that narrows down its energy and so there is conflict and sorrow. Every action of (motivated by greed or?) envy perverts this (non-personal ?) energy, causing ( frustration?) discontent, anxiety and the never ending misery of comparison and irritation. It is this 'perverted' (diverted?) energy that makes the ( self-contained consciousness of the ?) priest and the general, the politician and the thief. That boundless energy made incomplete by our desire for permanency and security is the soil in which grow barren ideas, competition, cruelty and war; it is the cause of everlasting conflict between man and man. When all this (mental diversion?) is put aside, with ease and without effort, then only is there that intense (Mind ?) energy which can only exist and flower in ( an inner space of?) freedom. In this ( state of inner ?) freedom it causes no conflict and sorrow; then only it increases and has no end. It is ( the inner source of?) life that has no beginning and no end; it is Creation which is love, destruction. ( Recap:) ( The inner ressources of ?) Energy used in one direction leads to conflict and sorrow; ( however, the source of the same ?) energy, as an expression of the totality of life, is a bliss beyond measure.

There was perfume in the air and as the sun went down, the silence became intense, rich and unfathomable. Out of this silence only, there is seeing, listening really, and out of this came meditation, though the little car went down the curving road noisily, with a great many bumps. There were two Roman pines against the yellowing sky and though one had seen them often before it was as if they were never seen. Meditation was (an inward ?) explosion, without leaving any remnant of the ( psycho-memory of the?) past. It exploded ( the inner process of?) 'time', and in this explosion everything was seen without shadow - to see without the shadow (of the past?) is to see beyond time. It was a marvellous evening so full of humour and space. The noisy town ( of Florence ?) with its lights and the smooth running train were in this vast silence and its beauty was everywhere. The train, going [back to Rome] was crowded with tourists and businessmen endlessly smoking and eating heavily when the meal was served. The country was beautiful, rain washed, fresh and there was not a cloud in the sky. It was a marvellous day and there in that smoky compartment, with passengers that hardly looked out of the window, there was that Otherness. All that night, It was there with such intensity that the brain felt its pressure. It was as though at the very centre of all existence, it was operating in its purity and immensity. The brain watched, as it was watching the scenery racing by, and in this very act, it went beyond its own limitations. During the night, at odd moments, meditation was a fire of explosion.

Early in the morning meditation was inexhaustible. Thought is always limited, it cannot go very far, for it is rooted in memory, and when it tries to go far, it becomes speculative, without validity. Thought cannot find (the truth of?) 'what is' and of what is not beyond its own borders of time (time-lines?) ; thought is time-binding. Thought (trying to?) untangle itself from the net of its own making is not the total movement of meditation. The ending of thought and the beginning of the new is meditation.

The human brain is an astonishingly sensitive instrument. It's always receiving impressions, interpreting (processing?) them, storing them away; it is never (getting quiet?) still, waking or sleeping. Its concern is ( its temporal?) survival and security, the inherited (instinctual?) animal responses ; on the basis of these, cunning ( schemes?) are built; its ambitions, desires, compulsions and conformities are the ( expression of its own of?) urges of survival and security. Being highly sensitive ( aware of its own impermanency ?) , the brain with its machinery of thought, begins the cultivation of ( a safe continuity in?) time, the yesterdays, the today and the many tomorrows; this gives it an opportunity of postponement and ( self-) fulfilment; the ideal and its fulfilment are the continuity of itself. But in this there is always (an associated feeling of?) 'sorrow' and the (resulting) flight into multiple forms of entertainment, including the religious rituals. But there is always ( old age and?) death and the (associated?) fears; so words and theories become amazingly important, living on these and building its whole structure of one's existence on these feelings which words and ( rewarding intellectual?) conclusions arouse. ( recap:) The brain and its thought ( self-centred thinking?) function at a very superficial level, for the ( thinking ) brain and its (self-centred?) activities are only a fragment of the totality of (one's?) life; a fragment that has become completely important to itself and its relationship to other fragments. This ( self- enclosing?) fragmentation and the contradictions it breeds is its very existence; it cannot understand the whole and when it attempts to do so, it can only think in terms of opposites and reactions which only breed conflict, confusion and misery. Only when the brain and its ( self-centred thinking?) thought are completely still, then only is there the awareness of the whole. The brain which is so astonishingly sensitive can be still in its sensitivity, widely and deeply attentive but entirely quiet. When time and its measure cease then only is there the whole, the un-knowable.

The 'seriousness' of ( self-centred?) thought is fragmentary and immature but there must be a Seriousness which is not the product of desire. This Seriousness has the quality of a light that has no shadow; this seriousness is infinitely pliable and therefore joyous. It was there and every tree and (the perception of?) every blade of grass and flower became intensely alive and splendid; their colour intense and the sky immeasurable. The earth, moist and leaf-strewn, was life.

Long before the sun was up, the movement of meditation was a benediction. This movement flowed into the Otherness, for It was there in the room, filling it and overflowing it, outward and beyond, without end. There was in It a depth that was of such immensity and there was ( a deep sense of?) peace. This ( inner) peace was uncontaminated by thought and time. It was not the peace of ( death); it was something that was tremendously and dangerously alive. It was not the peace that conflict engenders; it was not the fruit of self-satisfaction and/or discontent, in which are the seeds of deterioration.

It was before dawn that the waking brain became quiet for the Otherness was there. It came in so quietly and with hesitant care for there was sleep still in the eyes but there was a great delight, the delight of great simplicity and purity. In the middle of the night, when it was ( getting) quiet after thunder and lightning, the brain was utterly still and meditation was an opening into immeasurable ( inner ) emptiness. The very sensitivity of the brain made it still; it was still for no cause. It was so still that the limited space of the room had disappeared and time had stopped. There was only an awakened attention, without a centre which was attentive; it was the attention in which the origin of ( self-centred) thought had ceased naturally and easily. It was a 'listening' without any ( mental) interpretation and a 'watching' without ( the burden of?) knowledge. This meditation yielded to the Otherness; It was of shattering purity- a purity that left no ( memory?) residues; It was there and nothing else existed. As there was this ( state of?) no-thingness , It was. It was the purity of all essence. This (sense of inner ?) Peace is a vast, boundless space, of immeasurable emptiness

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Sun, 11 Oct 2015 #35
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:

paul daniel wrote:

.the other process at work..so the presence...k sometimes call it the mind is not it ?

Perhaps, Dan, the universally integrated human mind or 'consciousness' ? So, you see, the awakening of it may be the true purpose of an authentic meditation ( QED)

Perhaps yes..but rarely...

I still have problems with many words , more than before, like consciousness and meditation...not again ?? ;-) but that is OK.

K made it clear that meditation has no link with thought...for me words like god,heart,compassion,consciousness, unconscious,fear,sorrow,suffering and many others need now some different approach as one word having different meaning depending on people makes it difficult to talk about the same subject in fact...

in the occidental world the destruction of the language is on its way, not a secret anymore so not some breaking news, for so called control purpose, I think it is worthy to try to be very keen on how we say things...talking here to myself, I do not wish to advice anyone about that..as so far it remains a wish ? oh well !!!!

Words which are so define in material aspects of life are difficult beyond that, like thought is beyond material fields...

by the way what does it mean QED ??

Sorry for such boring post 0...

Dan ...........

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Sun, 11 Oct 2015 #36
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
The 'seriousness' of ( self-centred?) thought is fragmentary and immature but there must be a Seriousness which is not the product of desire. This Seriousness has the quality of a light that has no shadow; this seriousness is infinitely pliable and therefore joyous. It was there and every tree and (the perception of?) every blade of grass and flower became intensely alive and splendid; their colour intense and the sky immeasurable. The earth, moist and leaf-strewn, was life.

Desire would be one of "my" new uninvited topic...since I have deeply seen out of the blue that without desires ,thought would not be functioning ....desire is a complex incentive, to make our thinking process which by many aspects is just a calculator, calculating....the process needs goals to function...so desire provide them....

I say that it is complex because the word desire again says too little...there are a lot of others sub incentives behind like self reward,self pride,self satisfaction and so on....what we call fear is part of it too, frustration not to reach too etc ad libitum, then all this is creating discontentment ,sorrow and suffering...

not bad at all..

when one sees that one may say that the Origin is not that great so are we...

then I leave that here for now....yet I could go more into...later on..not a day to write a lot..

I Will come back to it , by finding more accurate sayings by k about desire too, not too simple ones as I am not interested in that any more, but deeper ones..and see his experience on that...

thanks

Dan ...........

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Mon, 12 Oct 2015 #37
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Rishi Valley meditations ( From the K Notebook)

Time ( the spatio-temporal human consciousness?) is always repeating its problems; its responses and answers are concerned with the immediate . The immediate answer to the immediate call is ( resulting in?) worldliness , with all its indissoluble problems and agonies, following the pattern of likes and dislikes, of prejudice and malice.
To turn your back on it all is not to end it. It is there whether you deny it or not; whether you have critically analysed it or whether you say the whole thing is an illusion, maya. It is ( the attachment to?) these immediate answers to a series of immediate calls that has to come to an end. Then you will answer from the inner emptiness of no time ( of a time-free consciousness?) to the immediate ( pressures and?) demands of 'time' or you may not answer at all
which may be the true response. All reply of ( the self-centred?) thought and emotion will only prolong the agony of ( trying to solve) problems that have no answers; the final answer is beyond the ( limitations of the?) immediate (reality) . In the (knowledge of the?) immediate is all your hope, vanity and ambition, whether that immediacy is projected into the 'future' of many tomorrows or in the 'now'. This is the way of sorrow. The ending of sorrow is never in the immediate response to the many challenges. This 'ending' (of time ?) is in seeing ( the truth of ) this fact.

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Mon, 12 Oct 2015 #38
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
just today in the Jardin du Luxembourg I had this quite profound insight on the nature of our 'psychological' memory: a subliminally sticky memory of which we are no more aware simply because it has become part of our 'known' background- and of course, it acts as an independent 'thinker' or 'observer'; It is very likely that this 'imprinting' is taken place very early in our life and once set in place it is becoming our active interface with the world. Can the brain relate to its surrounding reality without it ? It can...but it doesn't even try it because of its inbuilt blinding need for safety .

Hello John, yes I get that....analysing is constant, based on a set up program analysing a stored memory of various goals,desires, knowledges etc etc

as such this is normal and logical as such for a program .Nothing extraordinary !

Then your question is : Can the brain relate to its surrounding reality without it ? you say it can, I say too having lived it too.

For my it appears to be involuntary, yet all this is so fast, instant and out of the control of thought which sees it happening, that in fact the right answer here is that i don't know if it is involuntary...that was too why I am here writing away , as I came with such questioning of a right doing wherever it must happen...of course with sorrow is clear for me ,but there is more to that I guess..

then you add: but it doesn't even try it because of its inbuilt blinding need for safety

I still question the safety thingy thing....it could be more simple like when the analyser meets the unknown, in that field as it has no capacity at all, it simply cannot go into it , all what it analyses is previously recorded ,its desired future as well ! .....then it should leave that alone so which it does not, possibly in the absence of our missing capacities like the one to live the unknown ,then as k mentioned it clearly , it is attempting to turn what it does not know into something known of its own making..take death for example...that is a perfect example..

John: So once the basic imprinting is done, the 'me versus world' interface is getting constantly updated while remaining the basic reference for each and every conscious response.

indeed....what will shake this world is pain..is not it ?

so the outer pain and disaster,nonsense and machines etc is clearly our personal one multiplied by X billion..

Dan ...........

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Tue, 13 Oct 2015 #39
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:

paul daniel wrote:

indeed....what will shake this world is pain..is not it ?

May be so, Dan, but as K was often saying, man has suffered since immemorial times and it just got accustomed with it- 'l'angoisse existentielle' has become part of the globally accepted human condition.

Well John, even pain will not shake this species right NOW, or after 2 world wars, earth would be crowded by million of awakened people !! it is just not a subject at all, never had been apart with Mr Buddha and k in between so 2500 years there is an empty nothing especially in Europe and generally what is called the occidental world busy with science, so where the intellect only prevails, yet the middle ages contrary to what people "think they think" was for me interesting, how many people walking by Notre Dame in Paris, know that they are looking at one of numerous middle ages construction..?? ...thinking in terms of global seems to lead nowhere when it is about my own brain,each item must undergo its own radical awakening, that would not be the first step for one to go global , the first step being , if this means anything at all, with oneself , as an unhappy creature, suffering yet negating it.....

Since living analytically leads to a nonsensical life, ...that probably ""why"" we are alive is even gone in my view, to machines all over the place and pain, yet in this nonsense some, many will find a wooden branch to help them to stay physically alive like money, power,possession,beliefs, etc.....we keep feeding our own meaning in it....there is no need to describe what sense ,meaning is given...not to mention some elected by the grace of god..honestly earth is a gigantic mental asylum...with not one single movement of change in sight...

perfect conditions for suicide or a massive awakening....suicide ( like war) being like I see it and described by k too a movement of escape .....

but all this is guesses...facts are less bright...yet most of human being never had so many toys to play with and so much poisoned food either..

whatever happens, whatever I possess, I is unhappy..pretending that all is fine...

even thought the entire planet got accustomed to it as you say, is not my own problem yet of course the analytical system thinks that it is,shaping the entire universe to fit my desires is its main and only work ....if people act as if they enjoy a nonsensical life but really sad in fact, well good luck with it so..

One of my daughter she is now 19, she is really light years away from such subjects , entirely adapted to that superficial world of entertainment was inclined to mentally suffer much somehow since she is 2, so trying to get at all of us,to any one in her way .. kind of "I suffer so will you " ...

slowly we passively went into one of my pet subject as you say (in a sort of shamanistic way, so hard to say what happens), and after a good while she got something vital about it but I had to force her to go into, really forced her somehow into it, like there is nothing to do at all when I feel some mental pain....yesterday as she does from time to time she told me that in the morning she was really awful again and that as now she got by herself through experiment that this must be left alone, expecting nothing out of it, all of a sudden it was gone without any explanation one more time...then she was "good"....

this I say is so simple, does not need any intellectual capacities, and does not interest anyone at all, apart from exceptions...

why ? honestly I have enough with myself...:-))

Dan ...........

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Tue, 13 Oct 2015 #40
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
So, it may not be working that way at all. Basically it should be a simple act of a mature mind...except that this collective mentality of getting more and more, better and better in terms of time is putting practically on a loop. From where a certain lassitude which goes along with...self-indulgence, resulting in the present cultural standardisation at the lowest psychological common denominators- greed, violence, self-interest etc.

John, why would a mature mind come out of the blue by doing nothing or by thinking, or by having a proper education as who is going to educate and to try to convey what..out of which bases ?

So far the outer is totally hopeless , the mass ,the good people want this life ,with all of what there is in it....fine...if there was no war crime all over the place ,war lead by the occidental thieves, I would not care one second at all...but there is, we are criminals, anyone accepting or praising competition and hierarchies is this world ..

when there was some revealing of the analytical program I have clearly seen for myself that competition does not exist, what is taking place is elimination, the analytical process is eliminating people like it eliminates ideas, theories, guesses etc

this came without searching or even thinking about this because I live suffering when it is there..

a guide we have....suffering is a process ,an ignored one..Buddha knew this in his own experiment....
today in so called Buddhism, dukkha is not a subject...

greed ,violence, self interest have not changed since long time....there were people in some different time who were different, we have inherited their brain, but some of it does not function any more...

the missing capacities, the keys to life,when we only try to survive in total blindness..

Dan ...........

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Tue, 13 Oct 2015 #41
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Madras Meditations ( From the K Notebook, 1961)

Walking and talking, meditation was going on below the words and the beauty of the night. It was going on at a great depth, flowing outwardly and inwardly; it was exploding and expanding. One was aware of it; it was happening; one wasn't ( consciously?) 'experiencing' it, it was taking place. There was no (personal?) participation in it; thought could not share it nor could emotion get entangled with it; it was too disturbingly active for either. It was happening at such an unknown depth for which there was no measurement. But there was great stillness. It was quite surprising and not at all ordinary. Waking, the Otherness was there and waking up was necessary, not sleep; it was deliberate, to be aware of what was happening, to be aware with full consciousness of what was taking place. Asleep, it might have been a dream, but fully awake, this strange and unknowable Otherness was a palpable reality, a fact and not an illusion, a dream. It had a quality of weightlessness and impenetrable strength. It was there with such incorruptible strength that nothing could destroy it for it was unapproachable. You can approach something with which you are familiar, there must be a mutual recognition. There was none. This Otherness is without relationship to any thing and so there was no understanding of it or relationship with it. It was an unapproachable flame and you could only look at it and keep your distance. And with it came an unexpected ecstasy, an unreasonable joy and continued for a lengthy period of time.

Of a sudden it happened, coming back to the room; It was there with an embracing welcome, so unexpected. One had come in only to go out again; we had been talking about several things, nothing too serious. It was a shock and a surprise to find this welcoming Otherness in the room; it was waiting there with such open invitation that an apology seemed futile. Several times, along a path that was used by so many, it would be waiting just as the path turned; with astonishment one stood there, near those trees, completely open, vulnerable, speechless, without a movement. It was not a fancy, a self-projected delusion; the other (person) , who happened to be there, felt it too; it was there, with an all-embracing welcome of love, something totally new and wholly unexpected. It was its beauty that made the entire mind still and the body without a movement; it made the mind, the brain and the body intensely alert and sensitive; it made the body tremble and in a few minutes that welcoming otherness was gone, as swiftly as it must have come. No thought or fanciful emotion could ever conjure up such a happening; the thought-feeling can play every kind of clever and fanciful trick but they cannot invent or contain the otherness. It is by itself and nothing can touch it.

Sensitivity is an integral state, there is no 'partial' ( cultivated ?) sensitivity, either it is the state of one's whole being, a total consciousness or it is not there at all. It is not the result of experience and thought, it has no overtones of romanticism and fancy. Only the sensitive mind can face the actual, only the sensitive mind can be alone ; this all-oneness is stripped of all (expectations of? ) pleasure and so it has the austerity of seeing and understanding. Sensitivity and refinement are two different things; one leads to isolating death and the other to life that has no end.

The (dinner table) conversation was not too serious, but in the midst of this casual atmosphere, something tremendous was taking place. One went to bed with it and it went on as a whisper during the night. There is no 'experiencing' of it, since to experience there must be a (knowledge loaded?) 'experiencer' but when there is neither, it is simply there, as a fact. This 'fact' ( of the Unknown?) had no value in terms of utility and profit, it was there and by its very existence there was love, beauty (and a sense of?) immensity. Without It, there is nothing. Without rain the ( life on?) earth would perish.

( Thinking of one's life in terms of continuity in?) time is illusion. There is (a physical) ) tomorrow and there have been many yester-days; this ( objective?) time is not an illusion. But ( the self-centred process of?) thought which uses ( this ) time as a means to bring about a continuity of what has been; such thinking
takes shelter in the illusion of gradualness, in ideals, in time. Through ( an inner mentality based on?) time ( an inward?) mutation is not possible. The very denial of 'time' is ( the way of?) mutation; when the things which (our evolution in?) time has brought into being : habits, traditions and (utopian?) ideals, are denied. Deny ( this inner process of ?) time and ( a qualitative?) mutation has taken place, a 'total' (holistic?) mutation. ( Nevertheless) acquiring knowledge, learning a technique, do require a time which cannot and must not be denied; they are essential for existence. The time necessary to go from here to there is not an illusion but every other form of time is illusion. In this (time-free?) mutation, there is ( the awakening of a total?) attention and from this attention there is a totally different kind of action. Such action does not become a habit, a ( routinely) repetition of a sensation, of an experience, of knowledge which dulls the brain (making it?) insensitive to ( the possibility of a qualitative inner) mutation. Virtue then is not ( the result of cultivating?) better habits and a better conduct; it is not a tame thing of society. To love then is a revolution of ( one's?) total consciousness.

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Tue, 13 Oct 2015 #42
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
So again, to use the K terminology it is a matter of right education- first of re-educating oneself and getting involved in an educative action. Paradoxically, at this point in time the younger generations are the most conservative ( possibly a matter of the residual ( karmic) sorrow and frustration accumulated collectively in the previous centuries. So we obviously cannot rely on the current educational activity - mainly of a diversionary nature. As I'm seeing it now it's more a matter of adult education- starting from a certain level of inner maturity. True enough, such mature learners are pretty scarce at this point of our evolution since old age is bringing its own degenerative problems, but that's where we actually are, and we have to deal with these facts. In many ways it is probably a matter of redeeming our old consciousness and actively working for a 'new' one

the entire so called educational system for me has collapsed centuries ago and is not at all ready to change, as long as competition so value given to people in order to find oneself here or there on the social and financial ladder is the only point( entirely cheated) with finding who is good at maths and cheating others to become lawyers and politician ..it is only a tool to format the youngest...

why have I not followed this path as I would find with a very high IQ ? Now I see part of it,because I included my suffering into my life...and I must say that like K I refused it ( no worries not trying to be another k, unless I want to suffer a lot again), but did not escaped it, just lived it...you do not need any studies of any kind to do that , I had such a deep interest in this....anyone can have it, it is there...for anyone..if
..
So as mentioned in a previous post , it is possible to sort of "show", interest, to the youngest as I did it deeply with 4 of my 5 children in a different way to life, when they do not feel good...when they feel good enough with a -/+ balance or busy enough there is no way...same for adults..

Well, so much can be done John is not it?...on one hand is seen the absolute necessity to have an entirely different society,so education, so ways of meeting others, working together,sharing etc not at war with oneself but at peace with oneself...

again it always go back to the very roots of our insanity...me!!

So the world is in a total mental mess with good enough machines..

Hopeless present must be lived too...another what is.

When the understanding of mental problem is what is taking place, the we have the needed teacher in us....I really see extended suffering as a function, quite clear for me says experiments ....when the analyser is dreaming about non existent future successes...that is greatly taught to all of us since childhood,...competition(elimination), sports to win, achieving ...and all of it....

Amazingly the entire planet has not yet drowned into that..so after all there is still a possible awakening shock to come.....who knows ? not me..

But this is just another guess...

thanks ...

Dan ...........

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Tue, 13 Oct 2015 #43
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:

paul daniel wrote:

John, why would a mature mind come out of the blue by doing nothing or by thinking, or by having a proper education as who is going to educate and to try to convey what..out of which bases ?

Well, Dan, especially at our age there are not too many life-choices - you either become truly serious and mature about your own life...or you start dis-integrating inwardly... in which case there are of course, a multitude of 'options'...

true ....

the thing is why not being both serious and not serious too when young...This is the case of someone I see everyday...

an ability not to jump to conclusions or not to listen to them is of a great help in any cases....then even at our age , 60 and 64, the intensity can be there...or not..

as to disintegrating oneself...well it is so sad sometimes when it is about genuinely nice and friendly enough people is not it ?

thanks for the latest k words here...I'll read them tomorrow..cheers.

Dan ...........

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Wed, 14 Oct 2015 #44
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Rishi Valley Meditations ( from the K notebook 1961)

Every prayer is (basically a form of ?) supplication, but there is no (need for such ?) asking when there is ( a total inner?) clarity and the heart unburdened (of psychical-problems?) . With the fury ( urgency?) of ( an insight- based ?) understanding only can sorrow end but the other ( the way of prayer) is easier, respectable and less demanding. But ( the accumulations of?) personal and collective ?) sorrow wears away the brain and the ( psycho-somatic) body, makes it dull, insensitive and weary. Understanding (the nature of this sorrow?) demands a self-knowing which is not an affair of the moment; this learning about oneself is endless and the beauty and the greatness of it is that it is endless. This self-knowing is only in the active present; it has no continuity as ( an accumulation of self-?) knowledge. What has continuity is the mechanical ( repetitive?) process of ( self-centred?) thought. ( Insightful?) understanding has no ( time-binding?) continuity.

There is a red flower among the dark green leaves, so gay, so full of colour (that) it fills the whole sky and the valley; it will fade and fall away, but this morning it was (a moment of?) eternity, it held all love and joy; it was the complete Meditation of life, and illusion exists only when the impact of fact ceases. That cloud so full of light is a reality whose beauty has no furious impact on a mind that is made dull and insensitive by its everlasting search for security. ( The search for psychological ) security in our relationships, or in knowledge destroys sensitivity and deterioration sets in. That flower, those hills and the blue restless sea are 'the' challenge of Life and only the sensitive mind can respond to them totally; such a total response leaves no marks of conflict, and conflict indicates a partial response. Sensitivity is absolutely essential to look deeply within; this movement of 'going within' is not a reaction to the outer; going within has its own action, expressed outwardly but it is not a reaction of the outer. Awareness of this whole movement is sensitivity.

The sun was setting in a tumultuous fury of clouds. To the east, clouds shot up full of evening light; each one was a different shape with a light of its own, towering over the hills, immense, shatteringly alive, soaring up into high heavens. As the road turned, there was an altogether different beauty and feeling about it, for the Otherness was there, coming as a ( psychic?) breeze , soft and gently and it was there inside and outside. Each time it is so new and amazing, the pure strength and vastness of It that there is astonishment and joy. It is something totally Unknown and the known has no contact with it. The known must wholly die for it to be. Experience is still ( rooted ) within the field of the known, you can only recognize as an 'experience' something which you have already known. But this was not experienceable, knowable; the totality of consciousness must be free of the known and be empty without any form of effort. It was there, inside and outside; one was walking in it and with it.

Meditation is not a 'practice', the following of a system or a method; these only lead to a (mental?) movement within the boundaries of the known; there is ( lurking?) despair and illusion within that activity. Meditation which began at unknown depths and went on with increasing intensity and sweep, carved the brain into total silence, scooping out the depths of ( self-centred) thought and feeling, emptying the brain of the 'known' and its shadow. It was a (like a surgical?) operation but there was no 'surgeon'; and it was going on, cutting out every ( psychic) 'tissue' which has been contaminated, lest the contamination should again spread. It was a meditation without a ( contolling?) 'meditator'. The 'meditator' is ( the active interface of?) thought, but in meditation ( the self-identified?) thought must totally cease. This is the foundation for ( the authentic?) meditation.

The brain is essentially (usually dealing with the?) superficial (aspects of life) ; its ( daily) activities are superficial, almost mechanical; its activities and responses are ( mostly?) on the surface, though it may think and feel far into the 'future' and way back into the 'past'. But this brain being still and turning upon itself, it was no longer 'experiencing' outwardly or inwardly. ( The self-centred human?) consciousness (containing ) the fragments of many past experiences, compulsions, fears, and despairs of the past and (its projections of the?) future, the contradictions of the race and its own self-centred activities, was not there. The entire 'being' was utterly still and as it became intense there was an entering into a depth (or a depth which came into being?) which ( the self-centred?) thought, feeling and consciousness could not enter into. It was a dimension which the brain could not capture or ( verbally ?) understand. Every part of one's whole being was alert, sensitive but intensely still. This depth was expanding, exploding, but out of time and beyond time and space.

It was a beautiful evening and along that quiet and deserted road Meditation came like a soft rain over the hills; it came as easily and naturally as the coming night. There was no effort of any kind nor any continuity of memory in this meditation. The brain was aware of its (natural) environment, recognizing without responding. It was very quiet and words had faded with thought. There was that strange 'energy', call it by any name ( such as...kundalini?) , deeply active, without object and purpose; it was ( the energy of?) Creation, not the thing of human brain, of self expression and decay. It was not approachable : thought and feeling are not the instruments of its comprehension. It was completely unrelated to everything and totally alone (All-one?) in its vastness and immensity. And walking along that darkening road, there was the 'Ecstasy of the Impossible' (of the Uncreated?) , the all-oneness of the impossible. ( Recap:) The 'possible' is ( material and?) mechanical and its 'impossible' can be envisaged, tried and perhaps achieved which in turn becomes mechanical. But that Ecstasy had no cause, no reason. It was simply there, as a fact, not to be accepted or denied, to be argued over and dissected. It was not a 'thing' to be sought after for there is no path to it. Everything has to 'die' for It to be, a destruction which is ( an act of Creation and ?) Love.

It was a 'meditation in emptiness', an (inner) Void that had no borders. Thought could not follow; it had been left ( behind) where ( its ) 'time' begins, nor was there feeling to distort love. This was an emptiness without ( time and?) space. The brain was in no way participating in this meditation; the totality of the Mind was being aware of what was taking place and it was not 'outside' of itself, something foreign. ( Self-centred?) Thought is an impediment in meditation, (however?) only through meditation can this impediment be dissolved. For ( the 'thinker' and its?) thought dissipates energy, while the ( spiritual?) essence of energy is freedom from ( the self-centred?) thought and feeling.

It was a pleasant ( country) road with hardly any cars and the villagers with their oxdrawn carts going from one village to another; in rags but these people had a smile, though their eyes were weary. The road went on and joined at the mouth of the valley the big road with few buses and cars but here on this open road, there was solitude and the many hills, full of age and indifference. Meditation is the emptying the mind of all thought, for (the self-centred?) thought and feeling dissipate energy; they are repetitive, producing mechanical activities ( a necessary part of existence though...), but they cannot possibly enter into the ( inner?) immensity of life. ( For this) quite a different approach is necessary, not the path of ( mental) habits, association and the known; there must be freedom from these. ( Put in a nutshell?) Meditation is the emptying of the mind of the known. It cannot be done by thought nor by desire or through the "self"-effacing hypnotism of words and images. All these have to come to an end, easily, without effort and choice, in the flame of awareness. And there walking on that road, there was complete emptiness of the brain, and the mind was free of all the 'knowing' of yesterday. Time ( the 'time' creating engine?) of thought, had stopped; literally there was no 'before' and 'after'; no 'going' or 'arriving' or 'standing still'. The totality of the Mind, in which is ( contained ) the brain with its thoughts and feelings, was empty; and because it was empty, there was a deepening and widening Energy without measure. The 'Otherness' was this mind without time; it was the breath of innocence and immensity. (These) words are only means of (literary?) communication but they are not ( conveying?) the innocence and the immeasurable. This emptiness was alone (All-One?)

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Thu, 15 Oct 2015 #45
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

More Rishi Valley Meditations ( extracted from the K Notebook)

How easy it is to degenerate, in every way, to let the body become sluggish, and the mind allowing itself to become shallow, petty and dull. A, (intellectually bright or ?) 'clever' mind is a shallow mind- it cannot renew itself and so it decays by its own ( selfish) thought. Every thought shapes the mind in the mould of the known (and then) every feeling, every emotion, becomes wasteful and empty and the body loses its sensibility. It is ( the self-centred activity of?) thought which is the disintegrating factor; for thought has its roots in the (memory of what has been previously?) 'known'. A life based on ( self-centred?) thought becomes (repetitive and predictibly ?) mechanical; however smoothly it may run, in that life there is no (spiritual?) renewal. Freedom from the ( illusory psycho-safety of living in the?) known is the ending of ( self-centred?) thought; to die to thought, from moment to moment, is to be free from the known. It is this (psychological) 'death' that puts an end to decay.

Meditation is not a ( process of) self-hypnosis by word repetition or imagery; all these must be set aside and then Meditation is the understanding of the facts and so going beyond them. Self-knowing (knowing the inner facts?) is the very beginning of meditation. It was early and the ( Rishi's?) valley was asleep. The brain was watchful, without any sensation; neither feeling nor thought existed. And a timeless (inward ) movement began. This 'movement' was not born out of the known; and because it was (non-directed?) , it was the essence of action. This 'energy of love', has its own movement.
( Recap:) There is only the (contemplation of this inner ?) fact : freedom from the known. Meditation was the ( unfolding ?) 'explosion' of the fact.

Sensitivity and sensation are two different things. Sensations, emotions, feelings always leave a ( psychical?) residue, whose accumulation dulls the mind, and perverts (the direct ) perception. Because sensations and feelings (eventually?) breed conflict, discipline and self- control have been advocated and to make the mind more stupid and dull, (the psycho-) 'ideals' and conclusions are invented and spread around. However, ( the total?) sensitivity is ( found in?) the 'dying' to every residue of sensation; to be sensitive, utterly and intensely, to a flower, to a person, to a smile, is (requiring) to have no scar of memory, for every ( psychological wounds or?) scars destroy sensitivity. To be (to become?) choicelessly aware of every sensation, feeling, thought as it arises, is to never allow a scar to be formed. (Recap:) Sensations, feelings, thoughts are always partial, fragmentary and ( potentially psycho-?) destructive. Sensitivity is a total (integration?) of body, mind and heart.

It was an evening of light pink and dark clouds and the moment one stepped out of the house, that Otherness, that Unknowable, was there. It was so unexpected and with such urgency that all talk came to an end, very easily and naturally. We walked that whole mile almost without a word and we walked with it and in it. It is wholly ( a first degree encounter with?) the Unknown ; all recognition has stopped for recognition is still the way of the known. Each time there is "greater" beauty and intensity and impenetrable strength. This is the nature of Love too.

Questioning (authority ?) has become merely a ( form of social ?) revolt, the refusal to accept the norms, (expecting ?) to break through the ( limitations of) economic and class bondages. Instead of the old patterns, new patterns are created in the mind and so destroying it, This endless revolt within the (perimeter of one's inner ?) prison is the reaction of the immediate, and remodelling and redecorating the prison walls seems to give us such intense satisfaction that we never break through the walls. This questioning discontent within the walls ( of the known?) doesn't get us very far; it would take you to the Moon and to the neutron bombs but all this is still within the field of sorrow. The questioning of the ( inner) structure of sorrow is far more urgent than going to the moon and it is this (inner) questioning that tears down the structure of our ( psychological) prison, with its gods and saviours, with its economists and leaders. This questioning destroys the very machinery of (self-centred) thought not the substitution by another thought, conclusion, theory. This (inward) questioning explodes the respectable self-centred activity; what has a ( psychological) causation or motive inevitably ( sooner or later ?) breeds agony (frustration?) and/or despair. We are ( subliminally?) afraid of this total destruction of the ( safety of living in the?) 'known'- the( psychological) ground of the 'me' and the 'mine'; ( living in?) the known seems better than ( what) the unknown (may bring) ; freedom from this ( comfortable living in the?) 'known' may destroy what we call 'love', 'relationship', 'joy' , but freedom from the known, the explosive ( self-) questioning ends sorrow, and Love is then something that ( the self-centred?) thought and feeling cannot measure.
( Recap : ) Our (inner) life is so shallow and empty, petty thoughts and activities, ( intricately ? ) woven in conflict and misery, always journeying from the known to the known, psychologically demanding security. There is no ( authentic?) security in the known however much one may want it. The (psychological) security is ( our own projection in?) time, but this 'psychological' (subjective?) time is an illusion ; there is nothing 'permanent' now or in the future. By right questioning and listening, the ( temporal?) pattern moulded by ( the self-centred?) thought and feeling, the pattern of the known, is shattered. Knowing the ways of one's thought and feeling, listening to every movement of thought and feeling, ends the ( psycho-attachment to the?) known. (Living in ) the known breeds sorrow, while love is ( to be found in?) the freedom from the known

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Thu, 15 Oct 2015 #46
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John, I made a compilation of what you put in bold letters....and see if there is something about all that.

This self-knowing is only in the active present; it has no continuity as ( an accumulation of self-?) knowledge
...

Dan: well I find that some of it leaves something, but k says about continuity as knowledge which is a different matter, yet when for example I have seen insightfully, of course without searching that there is no competition as such but elimination like thought eliminate a concept, then I know that for good..

But this was not experienceable, knowable; the totality of consciousness must be free of the known and be empty without any form of effort. It was there, inside and outside; one was walking in it and with it.

Dan: it all depends what k means here by consciousness ,what I always mean by that now is that it is a mixture of the analytical program and all memories of all kind, memories of the future included ....free of the known makes sense,thought does not lead is the meaning here for me..so something else is active and leading the brain mind instead of thought

The 'meditator' is ( the active interface of?) thought, but in meditation ( the self-identified?) thought must totally cease. This is the foundation for ( the authentic?) meditation.

Dan: same her, another process is active and something esle but thinking enters into being..

this brain being still and turning upon itself, it was no longer 'experiencing' outwardly or inwardly

There was that strange 'energy', call it by any name ( such as...kundalini?) , deeply active, without object and purpose; it was ( the energy of?) Creation, not the thing of human brain, of self expression and decay

Dan: I had lived that as well as without this kthing...the kundalini itself is a process leading to a connection with a strange energy and more ,yes indeed..here I do not think that he is mentioning the kthing , as this energy can be there without the kthing is what I knew some long time ago...

It was a 'meditation in emptiness', an (inner) Void that had no borders

dan: yes it speaks but not in a straight manner..

Meditation is the emptying the mind of all thought, for (the self-centred?) thought and feeling dissipate energy; they are repetitive, producing mechanical activities ( a necessary part of existence though...), but they cannot possibly enter into the ( inner?) immensity of life

Dan: well that is good as if so we would have found ways to destroy the universe itself by now

Meditation is the emptying of the mind of the known.

Dan: then I know what it is

A life based on ( self-centred?) thought becomes (repetitive and predictibly ?) mechanical; however smoothly it may run, in that life there is no (spiritual?) renewal.

Meditation is the understanding of the facts

There is only fact : freedom from the known. Meditation was the 'explosion' of the fact.

Dan: I know that explosion....that is very well described....the kthing ws that too, the other contact as well ,an explosion

It is wholly ( a first degree encounter with?) the Unknown ;

Our (inner) life is so shallow and empty, petty thoughts and activities, ( intricately ? ) woven in conflict and misery, always journeying from the known to the known,

Dan: to be mad nuts we shall be so :-))

thought is the program for the known, our asleep capacities have talent with anything but that....

unfortunately there is no known switch to that which works, well you know the one I know a bot ,if not more bout, but not as a method as this has no continuity as such and as it is..so it has to be differently new each time...

again thanks...

Dan ...........

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Fri, 16 Oct 2015 #47
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
K is taking the psychological key words at their face value: our common, everyday consciousness is to a great extent coloured by our personal experience and culture and it is more of a self-consciousness than an objective, non-personal one . The same field of consciousness - if emptied of its ( personalised) content is an objective, open ended consciousness - see also 'mind'- perhaps our total consciousness. So, independently of what the expert linguists or philosophers would ever have to say, this is to be clarified only individually by having an insight into it.

Hello John, agreed it is self coloured consciousness, well for me such word is more a problem than helping in fact...but this is me ...such word hides a complex and subtle imbrication of many programs and adds on if I may use such word here..

when the weird energy is present and the analyser is not in the way incapable to stand this energy and so remains where it has too only, there was no emptying of the content of my personal known whatever this know is does not matter, it was not just interfering..

now k is k and due to its apparently quite constant mind in touch with this weird energy , well who knows what was really happening in his brain mind...?

I agree to leave the so called experts too, having some insight is the way....I do not know for you but for me I cannot be influencing the subject of any insights at all, they just happen whenever , I have no control at all over that...this comes from my time in pain, searching is something which I do not want to go into any more as the symptom of wrongness is kind of immediately back at me...just mentioning a personal way it is..not saying anything good or wrong about that.....just my way so far for now..who knows what will come next ? again not me as I have no clues..

John Raica wrote:
Now, regarding these 'insightfully selected' K quotes from his personal Notebook, I am treating them as a very personal learning experience, there is a certain inner 'resonance' in my own being with their true vibration. A single insightful phrase can eventually convey, trigger- or awaken- a totally 'new' ( and objective) look at our whole human condition , especially since the expression of that insight is taken out of the conventional associations mechanically assigned by our own thinking or by the collective mentality

Yes this is what I understand of your present ways..and as it was there I decided to go along with what struck you and see if there was something talking for me..

i agree wit this : especially since the expression of that insight is taken out of the conventional associations mechanically assigned by our own thinking or by the collective mentality...

the other(s) process(es) at work so ?

cheers

Dan ...........

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Fri, 16 Oct 2015 #48
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Highlights from a K Talk in Stockholm, Sweden (1956)

I feel it is important to know how to listen (non-verbally?). Very few of us really listen or see anything really clearly, because what we are observing or listening to is immediately translated by our own minds in terms of our particular ideas and ( cultural background?) . We think we are understanding, but surely we are distracted by our own opinions and knowledge that we never see the ( truth of the?) problem. But by ( a simultaneous?) listening and following the operation of our own minds we can actually see the fact, then I think we shall find that quite a different (intelligence based?) process is taking place which will enable us to look at our (inner) problems freely and clearly. That is listening totally. Surely a free mind is the mind that is empty of all beliefs ( wishful thinking?) , of all (crystallised?) patterns of thought - there is freedom only when the entire thought process is understood and transcended, and only then is it possible for a new mind to come into being ( to be activated?) . So, can the human mind free itself from its own conditioning and look at its problem anew? We have masses of information, knowledge but really we ( our lives?) are very shallow and unhappy.

Although in some ( developped) countries there is an economic security, inwardly the individual remains uncertain, unsure. And a global physical security which all human beings want and need, is made impossible because of this (irational?) demand for inward, 'psychological' security. Only when the mind is no longer acquisitive, no longer seeking or demanding anything, that it is free to find out what is true, what is God. That is why it is very important to understand ourselves - to be aware, without judgment or condemnation, to look at ourselves dispassionately, so that the hidden emotions are not ( re-)pressed back but invited forth and understood, then the mind becomes really quiet; and only then there is the possibility of leading a full life. We can help each other to find the door to ( a higher?) Reality, but each one must open that 'door' ( of inward Perception?) for himself; and this is the only positive action. So there must be in each one of us an inward 'religious' (spiritual?) revolution which will totally change the way of our thinking. There must be a silent (non-verbal) observation of the responses of our (self-centred?) mind, put together through the accumulations of ( our personal and collective) memory. This process of self-( exposing and?) understanding is an enormous task - not to be done casually, later on, but every day, every moment, so that we begin to see all the hidden motives and intentions which lie behind our thoughts, and thereby bring about the liberation of the mind from its own (time-?) binding processes. Then the mind is ( becoming naturally?) still; and in that stillness 'something' which is not of the ( man-made?) mind can come into being of its own accord.

There are some questions, but to any of the big, fundamental questions - of love, of life, of death and the hereafter - are there any (final?) answers? The difficulty is not in asking a question, or receiving an answer; it is to see the ( nature of our?) problem clearly. When there is ( this inner) clarity, there are no questions and no answers.

Question: We Swedes do not like to tackle the problems of life only with the mind, leaving the emotions aside. Is it possible to solve any problem only with the mind, or only by the emotions?

Krishnamurti: That is a very difficult thing to do - to look at something totally, fully and freely. It is very difficult to look at the ( vital problems such as?) death, love, or... sex, since most of us are trying to understand our problems with a mind that is confused; and when one is confused, whatever his actions may be, they will only lead to further confusion and misery. So we must first discover and acknowledge to ourselves ( the unpleasant truth?) that we are ( inwardly) confused ; only when one stops and faces the fact of one's confusion with the total (attention?) of one's being, is there the possibility of 'dissolving' ( transcending?) that confusion. No one can do this for us; we must do it ourselves.

Question: Juvenile delinquency is increasing. What is the reason and what is the remedy?

Krishnamurti: We all want to be somebody in this society; we are all trying to achieve success to have the best or to be the best, and in this process there is fear, envy, greed, ambition, ruthlessness. Our whole (collective mentality) is based on this process. We want our children to fit into this societyn to conform to the ( established?) patterns of our 'culture'. There is revolt, among the children as among the grown-ups. The problem is ( getting) even more complex when we consider the purpose of education? Is it to make us fit into society? -or does ( a spiritually friendly?) education consist in helping the child to become aware of all the conditioning influences ? If we are serious about this we will really study the ( mind of the?) child, observe him constantly and carefully - be aware of the books he reads, with their glorified heroes, watch him in his work, in his play, in his rest - and ( hopefully?) will help him to be unconditioned and free. But ( this educational endeavour?) implies that we must be aware first of our own ways of thinking. After all, we are also everlastingly battling with each other and within ourselves. This battle, this struggle, projects itself into society; and into ( the mentality of?) the child. ( Unfortunately?) we cannot change the whole of our society; only the individuals can change. But we are not ( truly) individualised , are we? We are caught up in the ( group ?) mentality; and so long as we do not understand ourselves and free ( our own?) mind from its self-imposed limitations, how can we help the child?

Question: Can one live in the world without any ambition? Does it not isolate us, to be without ambition?

Krishnamurti: I think this is a fundamental question. We can see what the ambition ( to become rich and famous ?) makes of the world. Everyone throughout the world is forcing himself to be important. Even in our education, the boy who is not clever is compared with the boy who is clever - and we can see the result of this ambition projected in the( geo-political) world. Each nation is seeking to maintain itself at all costs.
Now, the questioner wants to know whether without this ( collective drive of ?) ambition we shall not be isolated from society. Why is there this fear of being alone? Can ambition and love go together? The mind that is seeking all the time to be something, to become great, surely does not know what love is. So long as we are pursuing ambition, we are isolated. We are isolated already, are we not? But, you see, to be respectable, to be known, to have power, position, money, virtue - all these things give us a sense of self- importance. So it is very difficult not to be ambitious.
The man who is ( inwardly?) 'as nothing' is alone (all-one?) , but not isolated. To free oneself from ambition requires a great deal of insight, intelligence and love.

Q: Does suffering ultimately lead one to inward peace and awareness?

Krishnamurti: I am afraid not. We think suffering is a means to something else - to heaven, to the attainment of peace, and so on - and hence we have made suffering into a virtue. How does suffering arise? Suffering is an inward, psychological disturbance. I am not now talking of physical suffering, but of the psychological suffering which comes when we are frustrated, when we are lonely, when we do not understand the process of our own being, the complexity of our own thinking.
What happens when we suffer? We try to use it as a means to ( reaching?) something else, do we not? - we say it makes us more intelligent, that it leads to peace, to awareness; or we immediately seek to escape from it through ideas, through amusements, through every form of distraction. Suffering comes, does it not?, when there is ignorance, when there is a lack of knowledge of the workings of one's own mind, when the ( deeper layers of the?) mind is torn by contradictory desires, by loneliness, by comparison, by envy. But when we understand the whole process of ignorance, of envy, when we look at it, face it totally, without any desire to escape or condemn it, then perhaps we shall see that there is no necessity for suffering at all. Inner peace cannot be found through suffering, it comes only when there is understanding of the workings of one's own mind and when, through that understanding, the thought process comes to an end.

Question: Why do you go about the world giving talks? Is it for your self-fulfilment, or because you think you can help people in that way?

Krishnamurti: We all want to be 'helped', but that leads to ( subtle forms of?) exploitation, does it not? As long as we depend upon another for ( finding an) inward peace, we shall not find it, for such dependence only breeds fear. Then why is one talking? I do not think there is any answer to that question, any more than there is an answer if one asks of a flower, "Why do you glow in the sunshine?"
If I were trying to help you, or trying to fulfil myself, it would put me in the position of being the 'one who knows', and you in the position of 'not knowing'; so I would be using you, and you would be using me. Whereas, what we are trying to do here is to understand ourselves, for self-knowledge alone brings Reality. We know very little about ourselves, about the ways of the mind and the urge of ambition, envy. Only the mind that is aware that it does not know, that is totally aware of its own ignorance - only such a mind can be at peace (with itself) . The mind that has merely gathered experience, accumulated knowledge, or acquired a lot of technical information, is everlastingly in ( a state of?) conflict.
When the mind is willing to die to all the ( psycho-?) knowledge it has accumulated, only then can it know what it is to have inner peace. This is a state which most of us have experienced occasionally, a state when the self is entirely absent. But we are so occupied most of the time with ( the complexity and?) superficialities that the true things of life pass us by.

Question: I have read an American book which certainly seems to prove through hypnosis that reincarnation is a fact. What comment will you make on this?

Krishnamurti: This is rather a complex question : the physical organism will come to an end and we want to know if there is ( a psychic?) continuity after death. The things that we have known and experienced will all come to an end, and we want to know whether reincarnation is a fact. I do not know if you have ever felt that thought is independent of the body, independent of the physical organism. We have the organism, the nervous responses, and thought; and so we ask if thought continues after death.

Now, ( the actual experience of?) death is something totally unknown, it is something completely new, and however anxiously we inquire, we cannot find an answer that will satisfy. So, can we discover what is the truth about death? We know that ( now ) we seek the continuity of the 'me' and so long as there is the desire to continue, we give strength to the idea of the 'me' and 'my importance'., this ( self-identified ) thought may continue, it may take another shape and form, which is called 'reincarnation'; but ( the metaphysical issue is ) does that which continues ever know the immeasurable, the timeless? Can it ever be creative? Surely, God, or Truth, or what you will, is not to be found in the field of time. It must be entirely new, not something created out of our own hopes and fears.

So you see, the problem is not whether or not there is reincarnation, but ( seeing the truth of?) the fact that we are all seeking permanency, security, here and hereafter. So long as the mind is seeking security in any direction,suffering must continue. Only the mind which dies from day to day, from moment to moment, to all that it has accumulated, can know what the Truth is. And then perhaps we shall discover that there is no division between life and death, but only a totally different state (dimension of Consciousness?) in which time, as we know it, does not exist.

This post was last updated by John Raica Sat, 17 Oct 2015.

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Sun, 18 Oct 2015 #49
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Inner highlights on Meditation ( From the K Notebook,1961)

Time is ( becoming an?) an illusion ( when the self-centred process of ?) thought uses it as a means to bring about an inward, a 'psychological' change ; such a change is only a modified continuity of what has been; such thought takes shelter in the illusion of a gradual progress in time. The very denial of such 'time' is (the way of a qualitative inner ?) mutation in which the ( residual psychic?) 'things' which ( man's evolution in?) time has brought : habit, tradition, reform, the ideals, are denied. Deny (the inward thinking in terms of?) time and a mutation has taken place, a total mutation, not the substitution of one pattern by another. In this ( psychical?) mutation, there is ( the awakening of a total) attention and from this attention there is a totally different kind of action, which does not become a habit, an (accumulation of?) knowledge which dulls the brain, making it insensitive to a mutation. Virtue then is not then an ideal to be pursued, put together by time ; to love is a ( qualitative?) revolution of our total consciousness.

Meditation, which began at unknown depths , went on with increasing intensity and carved the brain into total silence, 'scooping out' the depths of ( self-centred?) thought & feeling, emptying the brain of the known and its ( dark?) shadow . It was a « meditation without the meditator ». The "meditator" is ( a self-controlling process of ?) ?) thought, nurtured in ( its daily) conflicts and hurts . In meditation ( the interference of self-centred ?) thought must totally cease. This ( understanding ?) is the foundation for ( an authentic) Meditation.

The silence grew and became intense, wider and deeper. The (already quiet?) brain which had listened to the silence of the hills, fields and groves was itself now silent; it had 'folded' upon itself and entered into depths which were beyond itself. The brain is essentially a superficial (survival instrument?) ; its activities and responses are ( related to the ?) immediate (challenges of reality ?) Its thoughts and feelings are on the surface, though it may think and feel far into the future and way back into the past. But the same brain turning upon itself is no longer experiencing (anything) outwardly or inwardly. ( Its self- centred ) consciousness, the fears, hopes and despairs of the past and the future, the contradictions of the race and its own self-centred activities, was absent; it was simply not there. The entire being was utterly still and as it became intense, it was not more or less; it was intense and there was an entering into a depth (or a depth came into being?) in which thought, feeling and (self-) consciousness could not enter into, an inner dimension which the brain could not 'understand'. There was no 'observer', witnessing this depth. One`s whole being was alert, sensitive but intensely still. This 'new', this 'depth' was expanding beyond ( the limitations of?) time and space.

Walking along that darkening (country) road, there was the « ecstasy of the Impossible », the all-oneness of the Impossible. The 'possible' is mechanical ( can be duplicated?) but this ecstasy was simply there, not as an experience but as a fact. It was not a thing to be 'sought after' for there is no path to it. Everything has to 'die' for It to be, (an inner ending ?) which is ( also creation and ?) love.

It was a 'meditation' in emptiness, ( entering into?) a void that had no borders. Thought could not follow; it had been left ( behind) where ( its self-created ?) 'time' begins, nor was there a feeling to distort love. This was emptiness without space. The brain was in no way participating in this Meditation; it was completely still and he totality of the Mind was being aware of what was taking place. Thought is an impediment to Meditation and only through ( a 'meditator'-less?) meditation can this impediment be dissolved. For ( the self-centred?) thought dissipates energy and the essence of energy is ( to be found only in?) the freedom from 'thought & feeling', for ( self-centred?) thought and feeling are 'mechanical' activities - which are a necessary part of ( our physical) existence. But 'thought & feeling' cannot possibly enter into the ( inner?) immensity of life. Quite a different approach is necessary, a meditation ( which) is emptying the mind of the (psychical burden of the?) known. Walking on that ( country) road, there was a complete emptiness of the brain, and the mind was free of the 'knowing' of yesterday, Time, the 'thing' of thought, had stopped; there was no 'going' or 'arriving' or standing still. The totality of the Mind, in which is ( contained?) the brain with its thoughts and feelings, was empty; and because it was empty, there was ( only pure?) energy, a deepening and widening energy without measure. This (inner dimension of?) of 'otherness' was the ( Universal?) Mind without time; it was the breath of innocence and immensity. This ( inner?) emptiness was alone (All-One ?) .

Habits and Meditation can never abide together; an ( authentic ?) meditation can never follow the pattern laid down by (the self-centred process of?) thought which forms habit. Thought shattering itself against (the realisation of?) its own 'nothingness' is the explosion of meditation. This meditation has its own (creative?) movement, directionlessand so, causeless. In that peculiar silence meditation was a movement in which the brain emptied itself and remained still. It was a movement in emptiness of the totality of the mind and there was ( a sense of?) Timelessness. (Recap: The self-centred activity of) thought is a material (brain process ?) held within the bonds of time; ( such) 'thought' is never free, never new; every experience only strengthens the bondage and so there is sorrow. However astute, however experienced, thought can never end sorrow; it can ( manage to constantly?) escape from it but it can never end it, since the ending of sorrow is (also implying?) the ending of (the self-centred activity of ?) thought. The ending of thought is the ending of sorrow.

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Sun, 18 Oct 2015 #50
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Neither time nor space exists for the man who knows the Eternal.
Space and time are "real" for the man who is yet imperfect: space is divided for him into "dimensions", and time into past, present and future. He looks behind him and sees his birth, his acquisitions and all that he has rejected. That 'past' is being continually modified by the 'future' which is ever being added to it. From the past man turns his eyes to the future where death and the Unknown await him. Life is not to be approached through the past, nor through the mirage of the future. Its discovery can only be made in the immediate present - by the individual for himself and not for others - by the individual who has become the eternal "I". That eternal "I" is created by the perfection of the 'self' - an (integrated all-oneness ?) in which all things are contained, even human imperfections. Man, not yet having achieved that ( timeless) condition of "life in the present", lives in the ( memories of a ?) past which he regrets, or in the (expectations of the ?) future of his hopes, but never in the present which he ignores. This is the case with all men ( and/or women ?) .
In this (eternally new ?) moment of equilibrium between the past and the future, the ( eternal ?) "I" is poised as a tiger ready to spring, as an eagle ready to fly, as the bow at the moment of releasing the arrow. This ( is the timeless act of ?) Creation, the fullness of all life, it is immortality. The wind of the desert sweeps away all trace of the traveller. The sole imprint is the footstep of the present. The past, the future... sands blown by the wind.

J. KRISHNAMURTI 1929

This post was last updated by John Raica Sun, 18 Oct 2015.

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Mon, 19 Oct 2015 #51
Thumb_picture0122 Daniel Paul. Ireland 322 posts in this forum Offline

John Raica wrote:
Life is not to be approached through the past, nor through the mirage of the future. Its discovery can only be made in the immediate present - by the individual for himself and not for others - by the individual who has become the eternal "I". That eternal "I" is created by the perfection of the 'self' - an (integrated all-oneness ?) in which all things are contained, even human imperfections. Man, not yet having achieved that condition of "life in the present", lives in the past which he regrets, or in the future of his hopes, but never in the present which he ignores. This is the case with all men ( and/or women ?) .

Well, k is, for me, describing the thinking process, the analytical process, some of its program and its field of "expansion" which is the future; it clearly has no capacities at all about the present,as first it records something then watch it; so what it is watching is already past, and try to define the future, no its future only, thought cannot be global,all this creates the illusion of a movement , so all those unnecessary words like expansion, a myth for me, and so on..

Watching now at my own time in this present, the problem I see with k ways of remarkably describing all that, nevertheless it may give the impression that thought can do something about all that at all time, like watching, and all of it, when for me it cannot do anything but prevent any watching ,any life to be..

Here I am not mistaking insights, flashes for the weird energy; insights and all those effects of a brain now at work to solve all problems, already using more than thought to do so, meaning that more capacities are at work, a brain on its way to understand,discover and so on, but I talk about this weird presence which literally smashed everything which is of thought, putting all that where it has to , like in the crop field, in the kitchen , making furnitures etc organising the survival globally speaking ...

this brings nothing, but it is OK at it was not meant to....I still do not get how all this finds its way,yet I see some of it, I just remember this sensation of being able to not resist whatever the cost of this is...you know this permanent feeling that whatever is done, the same old sticky frustration up to pain is always there, and that there never is some mental "orgasm" taking place..which become unbearable at some stage, making life a heavy burden and nothing more

that seemed to be a turning point to find ways to live that like anything else....

thought has the more than vital play at the beginning to renounce itself to its activities when it is about the expansion of itself through desires and goals..

if this is REALLY a fact, then something may happen by itself...or not.

Dan ...........

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Mon, 19 Oct 2015 #52
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Highlights from the last K Talk in Stockholm (1956)

To those of us who are serious it must be a real problem to find out how to bring about a fundamental change in ourselves. It is obvious that such a change is necessary but the difficulty with most of us is, I think, that we do not know how to change. The question is, can the mind be free from its own self-centred activity? Is it possible for the mind not to be self-centred? There are those who maintain that such a thing is impossible, but if we would seriously inquire into whether it is possible to free the mind from all conditioning, how are we to set about it? Can we discuss and go further into this problem? Questioner: I think one must begin by discovering a means. Krishnamurti: Can we not dispose of all the 'means' which the mind invents in order to free itself? One means is using the action of will to break down our conditioning. Another means is psycho-analysis. You go to an analyst, or analyse yourself; you try to interpret your dreams, you carefully investigate each layer of memory, you examine every reaction, and so on. That is not the way, surely. And when we try to break down our conditioning through the ( disciplining?) action of will, what happens? One desire becomes dominant and resists the various other desires - which means that there is always the whole problem of suppression, resistance, and so-called sublimation. So will cannot help us to free the mind. Let us take a 'simple' example and go into it : we are all consumed with something, whether it be envy, fear, ambition; can the mind be totally free of these ( compulsory drives?) or must we go on chopping at them little by little until we die, and still not be free at the end of it all? We said yesterday that each one of us is (inwardly a self-energising?) 'bundle' of (accumulated memories of past ) experiences and reactions; I am taking only one thing out of that 'bundle' and look at it. ( let us take?) an experience which we all have: ( greed and/or?) envy. By what process can this experience be totally eradicated?

Questioner: One can learn to accept oneself.

Krishnamurti: But ( supposing ) one is still envious ?

Questioner: Truth will make us free.

Krishnamurti: But to see what is true (and what is false?) the mind must be very alert, vivid, sensitive - it must be in such a state to see the truth.

Questioner: We must be able to 'conquer' that envy by some sort of feeling of brotherhood. Krishnamurti: 'Conquering' is like putting a bandage over a wound. The wound is still there.

Questioner: How about understanding our envy and seeing how it inhibits us ?

Krishnamurti: But we have created a society in which envy ( the greed for have more?) is very dominant, have we not? Our education, our religious ambitions, our whole lives are based on this process - which breeds a competitive, ruthless society. Envy is an extraordinarily strong feeling, and having it, we function from ( getting identified with?) that centre. If there were no envy at all, what would be the state of the mind? And would it not then be possible to create quite a different society, quite a different kind of education? As individual human beings, is it not important that we should find out for ourselves if it is possible for the mind to be free of envy in its entirety?

Questioner: If we stop wishing, stop desiring...

Krishnamurti: How is one to stop desire? By will? By self-disciplining? If you do any of these things, there is a conflict.

Questioner: By studying it in all its forms ?

Krishnamurti: You can intellectually study all the various forms of envy and still suffer from it. Questioner: We must try to look at envy very calmly when it comes into our minds, and not bother too much to get rid of it.

Krishnamurti: If I am envious, how am I to look at it?

Questioner: Very calmly, I said.

Questioner: Is this not the main difficulty, that we never really meet envy? We are envious, but we do not see our envy, actually.

Krishnamurti: ( Exactly) Do we know envy as a living thing, or merely as a word, a verbal statement? Do we know it as an intimate fact? Questioner: I am afraid most of us know it only as a word and not as a fact. Krishnamurti: Of what significance is a verbal knowledge ( which is) unrelated to the feeling?

Questioner: I think we must accept envy and give it its right place in our lives. If we can see, without condemning it, that envy does not lead anywhere, we shall get rid of it.

Krishnamurti: To say one must accept envy does not help us. The ( immediate?) cause of envy we know, but I am talking of the totality of it, the cause and the effect. After all, I know why I am envious; I am not as beautiful or as clever as you are; I compare myself with you, and I am envious. But is it possible to be free from that whole complex process? Questioner: If I dwell in the ( sphere of the known?) 'self', it is not possible. But by meditating every day I can find out that the self has no value, and be free from envy.

Questioner: But after all, life has made us envious. We can try to be a little less envious; but even if we do not achieve that aim, life will still go on for many more years.

Krishnamurti: Those for whom envy is not a real problem can 'chop away' at it slowly; but that will never resolve our struggle and sorrow. The problem needs a lot of penetration, and one's life is based on envy to a very large extent. From childhood we are brought up in envy, encouraged in it, consciously or unconsciously. On the surface I may be able to brush it aside; but deep inside, ( the self-identified component of this?) envy is still biting and burning. How is that fire to be completely quenched? It may be that we have to look at the problem in an entirely different manner. Can we leave 'envy' for a moment and go into the question of what it is to be free? If there is (already a self-identified?) centre, what kind of action or non-action must take place? So long as 'you' are fighting 'greed' one part of the mind is resisting another part, so envy will continue, will it not?

Audience: Yes...

Krishnamurti: So long as there is this ( dualistic) conflict, one part of the mind dominating another part, there can be no freedom. Do you 'see' that fact? Audience: Yes. Krishnamurti: So my actual problem is (this inner?) conflict, the fact that 'I' am always striving in order to arrive somewhere. This 'striving' is the (core?) process of ( greed and/or ?) envy. I am discontented, and I am striving to reach 'contentment'. I think that if I can go to some other place, or reach some end, I shall be content. I am unhappy, and I am envious, always wanting more, more, more. My whole outlook on life is based on (psychological and material?) accumulation, because in myself I am discontented, unhappy, lonely, empty. Being empty, I want somehow to enrich my life. I try painting, writing, worshipping, and many other avenues of self-expression - hoping to cover up this sense of emptiness. Is this not a fact?

Audience: Yes.

Krishnamurti: But can this 'emptiness' ever be filled? Surely, the moment I try to fill my emptiness, there is again the whole problem of struggle, of how to make myself richer. Then I look around to see who is richer, more beautiful, more talented than I am, and immediately I am caught in the ( mental) field of self-comparison and struggle. What then? I know there is an inner ( state of ) insufficiency; and can it be looked at without the desire to run away from it?

So now we are no longer concerned with the question of ( greed and?) 'envy'; we are considering the question of this inner 'emptiness'. Is the mind really aware of its emptiness? When the mind is no longer caught in the mere ( verbal acceptance ) that it is empty, then there is only ( the actual fact of?) emptiness, this (uncomfortable?) sense of insufficiency, of being inwardly poor. To become fully aware of it is important, not the ( dualistic?) question of what to do about it – since when I ask what to do about it, 'I' am again in the ( dualistic ) field of ( 'me' and my?) 'envy'. But when one is aware of the (truth of the?) fact that the totality of one's being is 'empty' then one no longer seeks to escape from this emptiness. So, can the mind be aware of the 'fact' of its emptiness ?

If the mind is only concerned with the (truth of the?) fact that it is empty, then it no longer cares about who is more beautiful, or more intelligent. When the (insight into the truth of the?) fact operates, it is the (very seeing of?) truth that operates. But by being afraid of this emptiness or we trying to do something about it we create a ( separative?) hindrance between ourselves and the fact. ( In a nutshell : ) If the mind can be completely still in front of the 'fact' of ( its own inner?) emptiness, loneliness, envy, if it does not 'translate' that fact or wish it were different, then (the insight into the truth of?) this fact operates. But so long as we operate upon the fact, we cannot be free. To be silently aware of the fact without condemnation, without wanting (expecting?) a result, ( is the inward non-action that ?) reveals the truth, which is freedom. (May 25, 1956)

This post was last updated by John Raica Mon, 19 Oct 2015.

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Wed, 21 Oct 2015 #53
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

More meditative highlights from the K Notebook

The Otherness

The Otherness is 'mysterious' in the sense that it is something ( from a dimension ?) beyond time and thought. ( Therefore?) a mind that is caught (entangled?) in 'time and thought' ( thinking mainly about its own time-continuity ?) can never comprehend it. Without (an awareness of?) that Immensity human existence becomes trivial and sorrowful. There is an 'absoluteness' about it, it is an 'absolute' energy : self-existent and without causation; it is not ( just?) the 'ultimate' energy for it is (the spiritual essence of?) all (living?) energy. ( However, the practical difficulty is that?) every form of ( fragmentary, self-enclosed ?) energy and action must cease for it to be : there must be a total 'destruction' ( of the accumulations of psycho-memory?) for it to be, a total destruction of the 'known' in which all ( 'psychological') shelter and existence is cultivated, a total emptiness and only then the Timeless comes. This destruction (ending) of 'time' is not a ( time-spread) process, but the total ending of ( self-centred?) thought and feeling.

Inner Beauty and Meditation

( The sense of inner ?) beauty is never personal. The "personal" cultivation of beauty is a self-centred activity which ( in time ?) leads to insensitivity.
Every (living?) thing was ( still?) asleep and the beauty of the morning was magic; it was the beauty of the earth, heavens and of man, of the sleeping birds and the fresh stream in a dry riverbed; it was incredible that this (inner sense of beauty?) was not 'personal'. There was an 'austerity of completeness', so utterly complete that it knew no corruption ; the fury of ( this inner?) Beauty wiped away the defences of 'time'. Meditating there, beyond the limitations of time, Beauty was not the personal pursuit of pleasure, of the images and visions of the brain with its thoughts and feelings. ( Inner) beauty has nothing whatsoever to do with the pleasurable feelings aroused by a concert or a painting. It is the beauty beyond time and beyond the aches and pleasures of thought. ( Unfortunately, the self-centred process of ) 'thought & feeling' dissipate ( our total?) energy and so this Beauty (of Creation ?) is never seen. ( An integrated inner ?) energy, with its intensity, is needed to see this beauty – a beauty that is beyond the eye of the 'beholder'. When there is ( the egotistic interference of ?) the 'observer', then there is no (inner) beauty.

There on the perfumed verandah, when dawn was still far away and the trees were still silent, (the essence of) 'what is' was Beauty. This ( spiritual) essence is not 'experienceable', for ( the desire new?) 'experiences' only strengthens the ( psychological anchoring in the ?) known. The 'known' is never ( containing?) the ( spiritual?) essence. Meditation is not only the 'ending' of ( desire for the extraordinary?) experience, but it is the opening of the door to ( one's spiritual?) essence, opening the door of an (inner) 'furnace' whose fire utterly destroys ( the psycho-residues of the known?) , without leaving any ashes; there are no remains. ( Psychologically ?) we are ( stuck with ?) the remains of many thousands of 'yesterdays', ( creating the perfect illusion of?) a continuity of endless memories choices and despairs. The ( accepted concepts of the eternal ?) 'Self ' and of the little ( egotistic?) 'self' are the ( result of our self-centred ?) pattern of existence with ( its) never ending ( colateral accumulation of?) sorrow. In the flame of meditation ( the ego-mental pattern of ?) thought ends and with it ( the ego-?) feeling, for neither is Love. Without Love, there is no ( spiritual?) essence; without it there are only ashes (active sub-programs of memory ) on which is based our ('psychological' ) existence. Out of the ( inner) emptiness love is

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Wed, 21 Oct 2015 #54
Thumb_3135 Jo D United Kingdom 14 posts in this forum Offline

The last post reminded me that I read recently (not K) that when we are in presence everything becomes sacred. But when reading something striking in K, there isn't necessarily that connection with the sacred, but much more of an alertness, like a dog when she is listening out for something.

Also John, I am enjoying Think on These Things, it seems like a nice place for a beginner to K to start. Could you recommend another book that would be good for a beginner? Thank you.

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Thu, 22 Oct 2015 #55
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

More meditations from the K Notebook

To deny (what is false in our own consciousness?) is essential. To deny ( the psychological accumulations of?) 'today' without knowing what "tomorrow" will bring is to keep awake. To ( inwardly) deny the ( authority of?) social, economic and religious patterns is to be 'alone' ( an integrated all-one?) , which is to be sensitive. Not to be able to deny totally is to be (inwardly ) mediocre. Not to be able (willing?) to deny ( the collective mentality based on ?) ambition and all its ways is to accept the 'normality' of ( an) existence which (also) breeds conflict, confusion and sorrow. To deny the politician's (mentality?) in us, the ( mechanical) responses to the immediate is to be free from fear. Total denial is the negation of the ( so called) 'positive', of the imitative urge and conformity. This denial itself is positive, for it is not a reaction. To deny the accepted standards of beauty is to discover ( the inner source of?) beauty which is beyond thought and feeling; but, to discover it, ( a special?) energy is necessary. This energy comes when there is no inner conflict, contradiction, and one's action is no longer partial.

The humility ( of not 'knowing'?) is the essence of all virtue. ( However, its creative ?) order is never permanent; it has to be maintained every day, as a room has to be cleaned every day. This order is not (self-centred or?) 'personal', an individual adjustment to the ( established?) patterns of conditioned responses, of like and dislike, pleasure and pain. This ( holistic?) order is ( found in?) the understanding of sorrow and the ending of sorrow . Such order is not an end in itself; ( if it becomes an end in itself ?) it leads to the ( psychological ) 'dead end' of respectability, which is deterioration and decay. Learning is the very essence of this 'humility', learning from everything and from everybody. There is no hierarchy in this learning. (Accepting someone's spiritual?) authority denies learning ; a 'follower' will never learn.

There were several people in the room, some sitting on the floor and some on chairs; there was the quietness of appreciation and enjoyment. A man was playing on an eight-stringed instrument. He was playing with his eyes closed, as delighted as the little audience. It was pure sound and on that sound one 'rode' far and deep; each sound carried one deeper. The quality of sound that instrument produced made the (listening) journey infinite; from the moment he touched it till the moment he stopped, it was the sound that mattered not the instrument, not the man, not the audience. It had the effect of shutting out all other sound, even the fireworks that the village boys were setting off; you heard them crash and crack but it was part of the sound and the sound was everything - the cicadas that were singing, the boys laughing, the call of a small girl and the sound of silence. He must have played for over half an hour and during that entire period the journey continued; it was not a journey on the wings of thought or in the frenzy of emotion. That sound carried one through and beyond the confines of time, and quietly it went on into great immense emptiness from which there was no return ( to what one was before?) . What is 'returning' always is ( a self-conscious?) memory, but here there was no (such) memory, no ( 'personal'?) experience. ( Seeing the truth of a?) fact has no shadows of memory.

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Fri, 23 Oct 2015 #56
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

Selected Q & A's from the 1956 K Talks in Brussels

Question: Is there such a thing as real happiness? Can anyone ever find it, or is our pursuit of it an illusion?

Krishnamurti: I think if we pursue ( personal?) happiness, one's life becomes very shallow. After all, ( creative?) happiness' is a thing that comes to you, it is a by-product; when you go after happiness, it eludes you, does it not? If you are ( self-) conscious that you are happy, you are no longer ( genuinely ?) happy.
So happiness is something that cannot be pursued, any more than you can pursue (inner) peace- if you pursue it, your mind becomes stagnant. For ( inner) peace is a living state; and to understand what this peace is requires a great deal of intelligence and 'hard work'. Similarly, happiness requires immense insight (inward clarity?) and as much (meditation-wise?) hard work as you give to earning a livelihood, and far more. But if you are merely seeking ( instant?) 'happiness', then you might just as well take a drug. Only when the mind is no longer pursuing its own gratification, its (self-) fulfillment, which is a self-centred activity - only then is there the cessation of all (inner contradictions and?) conflict. (This state may be called ( creative?) happiness). Where there is an inner conflict (between contradictory desires?) , there must be tension, misery; so, to live a life without conflict one has to understand the 'psychological' process of this movement which we call ( struggling with oneself or inner ?) conflict; and we cannot possibly understand it so long as there is the 'motive to achieve' something. To understand deeply the inward nature of effort, requires a great deal of self-perception. That is why it is very important to know oneself. In the very process of self-knowledge, perhaps there will be (a colateral?) happiness on the side - which is very unimportant (as a goal in itself?) .

Question: You seem to deny yoga (although you practise it daily?). Do you think it has no (spiritual?) value at all?

Krishnamurti: We think that by right breathing, by having the right kind of yoga, by practising meditation, controls, discipline, we shall arrive at that state of mind in which it is possible to find out what God is, or if there is God. Many people think these systems will lead to that. But I think that Truth or God has no path by which you can approach it; merely doing a particular exercise or struggling to control all one's thoughts won't makes the mind really alert, pliable, intelligent, perceptive. How can the mind discover what is ( eternally?) true if it is caught in ( following a guru or ?) a system? By taking a drink, or one of these ( magic?) pills, or by doing yoga, you can have a certain temporary alleviation, satisfaction, peace; but (on the downside?) you will have to keep on taking your drug.

( Recap:) Taking a pill or practising some method of making the mind quiet, does not bring about that ( enlightened?) state of deep comprehension of what is (or what is not?) true. Yoga (as well as) all the other various stimulants, produce their own ( psycho-somatic?) results; but they cannot possibly make (awaken?) the mind into that astonishing instrument of inner inquiry and discovery. The ( psychological aspect of the?) problem is not whether ( practising ) yoga is 'right' or 'wrong', but whether the human mind can be freed from creating a (new and rewarding?) habit and living in that habit. A mind that seeks 'peace' and establishes itself in the routine of ( "seek and find" ?) peace has merely disciplined itself according to a pattern ; but such a mind is not a living mind, it is not innocent, fresh. Only the mind that is innocent, fresh, free to discover, is creative.

Question: How is it possible to live in this world without any kind of security?

Krishnamurti: I do not think it is possible to live in this world without ( a deep sense of ?) security. If you did not know where you were going to get your next meal, where you were going to sleep tonight, you could not call it 'living'. Modern society is gradually bringing about that physical security - the 'welfare' state. But surely that is not ( solving ) our (inner?) problems since we also want to be secure inwardly, psychologically. Therefore we invent 'things' (ideals and concepts?) in which we seek psychological security - and thereby bring about physical insecurity (on the global level?) . ( Eg:) As I find delight in being an 'Indian' - or what you will - and depending on that ( identification?) for my inward security - I create the division of nationalities, frontiers which will invariably bring about insecurity, psychologically as well as physically.

So, is it possible for the mind to be 'psychologically' free of this demand to be secure, this demand for ( self-) permanency? We are always seeking 'permanency' in our relationships, are we not? We want permanency in our relationship with society, with a particular person, and if that is once ( legally?) established, then we want permanency in another directions - we want to become well-known, famous ( and/or?) we want permanency after death, or permanent peace, a permanent state of happiness; or we want to be permanently 'good' ( be on the 'right' side of History?) . I think this is ( gist of ) the whole (psychological?) problem - to free the mind of this constant urge to seek a ( static ?) 'permanent' state. For does not this very demand for permanency lead to ( spiritual?) mediocrity? Surely it is only the mind has no ( desire for an illusory self-?) continuity in the 'known' is capable of renewing (regenerating?) itself; not the mind that is merely (safely?) moving from the known to the known. After all, what we want is the ( mechanical?) continuity of the 'known' – of the 'known' (and rewarding?) experiences and pleasures. Also, as the mind is ( actively) seeking that state of ( self-centred ?) permanency, we are bound to create division ( individualistic competition ?) between man and man.

The problem is, then, can the mind live without seeking ( an illusory psycho-?) permanency at all? After all, the human mind is the result of time, of innumerable experiences and it cannot brush all that aside. But need ( our strong attachment to?) those memories, to the 'known', interfere and make the mind incapable of ( self-) inquiring? The mind is capable of (self-) discovery only when there is freedom from the known. All this is not a matter of acceptance or rejection. You have to experiment with this if you are at all seriously interested. You have to go ( meditatively and?) deeply into yourself so profoundly that the mind becomes capable of renewing itself, of remaining innocent in spite of the innumerable experiences and accidents of life. For only the innocent mind is open to receive that which is Eternal (eternally new?)

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Fri, 23 Oct 2015 #57
Thumb_2474 Dan McDermott United States 112 posts in this forum Offline

Hi John,
Wonderful to read this. I had an interesting dream a while back and it has stayed with me: it was based I think on an idea that what we all are for the most part are 'words', words stacked on words in each ones own particular arrangement and this is what we present to each other in our lives...and in the dream, I was confronted with some antagonistic characters who seemed to be able to see through my 'guise' and were pointing out my 'flaws' and where this would have been a very uncomfortable situation; being 'exposed', it occurred to me that 'they' could not 'see' that they were made up of the same 'words'.memories, habits etc. and their criticism lost its 'sting'. I remembered then about 'vulnerability' and that being 'seen' as what one is, one's facade... is not a 'bad' thing.

This post was last updated by Dan McDermott Fri, 23 Oct 2015.

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Fri, 23 Oct 2015 #58
Thumb_3135 Jo D United Kingdom 14 posts in this forum Offline

Thank you John for the helpful reply, I will take a look at the link.

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Sat, 24 Oct 2015 #59
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

More Rishi Valley Meditations from the K' Notebook

How easy it is to degenerate, in every way, to let the body waste, become sluggish, the mind allowing itself to become shallow, petty and dull. An (intellectually trained?) 'clever' mind is a shallow mind and it cannot renew itself and so ( it eventually?) withers away in its own ( success and/or?) bitterness; it decays by the ( mechanistic?) exercise of its own brittle sharpness, by its own ( self-centred) thought. Every (such ) thought shapes (or sinks?) the mind in the mould of the known; every ( self-centred) feeling & emotion, however refined becomes wasteful and empty and the ( psycho-somatic?) body fed on ( self-centred?) thoughts and feelings loses its ( natural) sensibility.

It is not the 'physical' energy, though it is necessary, that breaks through this wearying dullness; it is not enthusiasm or sentimentalism which bring about ( the total?) sensitivity of one's whole being . It is ( the self-centredness of?) thought which is the disintegrating factor; for thought has its roots in the 'known'. A life based on thought and its ( well-known routinely ?) activities, becomes ( repetitive and?) mechanical; however smoothly it may run, it is still a mechanistic action. Action with a ( psychologically biased?) motive dissipates energy and so disintegration sets in. All motives, conscious or unconscious, generate from the 'known' and a life of (in the field of?) the 'known' is (subjected to a temporal?) decay; in that (choice of?) life there is no renewal. Thought ( as a fragmentary mental activity?) can never bring about innocency and humility and yet it is innocency and humility that keep the mind young, sensitive, incorruptible. The freedom from the 'known' is the ending of ( this self-centred?) thought; to 'die' to ( one's identification with?) thought, from moment to moment, is to be free from the known. It is this (psychological ) 'death' that puts an end to decay.

There was not a sound in the valley; it was dark and there wasn't a leaf moving; dawn would come in an hour or so. Meditation is not self-hypnosis, by words or thought, by repetition or ( by concentrating on an?) image; all these (props?) must be set aside and then meditation is the ( non-dualistic?) understanding of the facts and so going beyond them. Self-knowing is (has to be ?) the beginning of meditation; otherwise it leads to every form of immaturity and silliness. On waking, the body was quiet, the brain was watchful and a timeless (non-directional?) movement began. Words are of the past or the future but the 'active present' has no words. The dead (memories?) can be put into words but the living (present) cannot. Every word used to communicate about this 'living' ( dimension) is a denial of the living. ( Nevertheless?) it was a movement that passed through and between the walls of the brain and the brain was incapable to pursuit or recognising (it) . This ( timeless?) movement was not born out of the known; the brain can follow the known as it can recognize it, but here no recognition, of any kind, was possible. Because it was without direction, this 'movement' was the essence of (one's?) total energy. This energy (of) 'love', has its own movement. ( Recap:) There is only this (observable ?) fact : the freedom from the known. Meditation is the ( time-free?) explosion of ( seeing the truth of?) this fact.

This post was last updated by John Raica Sat, 24 Oct 2015.

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Sun, 25 Oct 2015 #60
Thumb_photo_reduite John Raica Canada 485 posts in this forum Offline

On the conflicting nature of desire and sorrow ( highlights from a K Talk in Brussels 1956)

One of our great ( 'psychological' ) difficulties is how to free ourselves from the complex problem of 'sorrow'. Unfortunately the intellect has no real solution to this problem. But if we can very seriously examine this problem of 'suffering' – by actually experiencing the whole process of it - then perhaps we shall discover its cause, and find out whether that discovery brings about the ( dis- ?) solution of it. Obviously, this problem of 'sorrow' is one of the fundamental (psychological) issues in our life. Most of us have some kind of sorrow, secret or open, and we are always trying to find a way to go beyond it, to be free of it. But unless we begin to understand for ourselves the really deep workings of the ( self-centred?) mind, sorrow will inevitably continue. Consciously or 'unconsciously' we all know that we suffer because we have in us the (dualistic?) contradiction of desires, one ( dominant form of?) desire trying to dominate another. This inner contradiction generates an (inner state of ?) conflict which ( eventually?) leads to the state of mind which we call 'suffering'. The whole complex (inward activity of?) of desire which create conflict is ( at least to me) the source of all sorrow.

Most of us are caught up ( or will eventually get stuck?) in this mass of contradictory desires, wishes, longings, fears ( as long as ) we are concerned about ourselves. And I think this ( core movement of desire manifested as?) 'self-concern' is the real source of our inner conflict and misery. So it seems to me very important, if we would (ever want to?) free ourselves from sorrow, to go into this whole complex which we call 'desire', ( the drive behind?) this ( pro-active?) 'bundle of ( personal) memories' which we call the 'me'. Is it possible to live in the world without ( being constantly driven by?) this 'complex (multi-level activity ?) of desire' from which all suffering arises? Can ( an intelligent human?) mind free itself from suffering? This must be a problem to all of us who 'think about these things', because all of us suffer, acutely or superficially. If it is our human (condition?) to ( be constantly driven by desire and?) suffer endlessly, then we must accept it and live with it. But I think that no ( reasonably intelligent?) man wants to be in that state. So, is it possible to end ( this inner dynamic of?) sorrow?

Surely, sorrow is the result, not only of our lack of self-knowledge, but also of this enormous (collective mentality of ? ) 'effort': that everyone is making to be ( or become 'someone' an/or?) to acquire 'something'. That is what we are doing all the time, is it not? . But it must be obvious to most of us that so long as I desire to become successful, for example, either in the material world or 'psychologically' (spiritually) , I must make ( pay the price in terms of?) effort, I must exert myself to achieve and that suffering is inherent in the very nature of that effort. I am not saying that we should 'reject' or 'sustain' ( physical?) effort, but whether effort is necessary 'psychologically', and whether (at that level?) it does not produce the seed of sorrow. Now, this ( 'psychological'?) effort, surely, is centred in the 'me' ('me'-first mentality ?) , the 'self' concerned with itself and its own activities.

Can the human mind free (untangle?) itself from this complex 'bundle of desires' without effort, without a motive? This is a very complex problem (since) my (whole inner?) life is made up of many wants and frustrations, many hopes, longings and aspirations : all that is the 'me', the self (centred consciousness ?) , which is the source of sorrow. Surely, any move this 'I' makes in order to be free of sorrow, furthers sorrow, By making an effort to get rid of sorrow, I build a resistance against it, which breeds further sorrow. If I see this, then what am I to do? How is a mind which is caught in ( the inner dynamic desire and/or ?) sorrow to free itself from sorrow? Can it do anything? Because any action on its part has a (self-continuing ) motive behind it; which invariably breeds conflict, which again begets sorrow. (Eg : ) I think I shall be 'happy' (happier?) if I have plenty of things, position, power, money. So I struggle (compete, etc ?) . In this very process there is ( a continuity of my inner ?) conflict, frustration; so ( the causation of?) 'sorrow' is set going. Or, if I am not worldly-minded, I turn to more 'spiritual' things, but there also I try to 'realize God', Truth, and all the rest of it; I cultivate virtue, follow yoga or some other system to the end that my mind may be at peace. So again there is a (still more subtle ?) struggle - which seems to me utterly futile, without meaning.

So what is the mind to 'do'? I know now the whole 'pattern of suffering', the causation of suffering and I see that escaping from suffering is no answer. One may escape momentarily, but suffering is still (awaiting) there, like a lingering poison. So how do I know that I suffer? Do I know it merely because I feel ( constantly) frustrated, or because I have lost someone ? Or do I (realise?) with my whole being that suffering is ( inherent in?) the nature of all desire, of all becoming? Surely, there must be suffering so long as one does not totally comprehend ( the process of?) desire ; whether we desire superficial things, or the deep, fundamental things, an ( implicit ) conflict (between 'what I want' and 'not want' ?) is always involved. So, can we find out whether the mind is capable of being free from ( this internal conflict of?) desire - from the whole 'psychological' process of the desire to be something, to succeed, to become, to find God, to achieve (and the possibility of not getting it) ?

Can the mind understand all that (duality of 'want & not want'?) and be free from it? Otherwise life is a process of continuous conflict, misery. You may find a 'semi-permanent' escape ; throw yourself into some activity, take refuge in a belief, find various ways of forgetting yourself; but conflict is still there. So, can the mind understand the (dualistic nature of this ?) process of desire?

An ( insightful?) 'understanding' comes only when the mind sees the ( truth about this ?) whole process of desire and, realising that it cannot do anything about, it becomes silent with regard to that problem? I think this is the fundamental ( transformational ?) issue : if the mind can look at this enormous problem of desire without any ( mental?) movement, you will find that when the mind is no longer contaminated by ( the dualistic conflict of?) desire and all the problems connected with it, then the mind itself is Reality - not the ( self-centred?) mind as we know it, but a Mind that is completely without the self, without desire.

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