Krishnamurti & the Art of Awakening
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Fri, 28 Apr 2017 #1
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

I have been pondering for some time that, like John Raica, I could set up a thread where I could post different snippets of texts-whether Krishnamurti or other liberated people or my own spiritual experience. So here it is. Any feedback or discussion is welcome, especially if it helps me sort out my own thoughts. I do not insist on the purity of the thread, so post whatever you want, your own experiences, excerpts, comments, free associations, even flame wars.

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Fri, 28 Apr 2017 #2
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

As my first snippet, I post my own description of liberation. I believe that I was in that state when I wrote it a couple of years ago. It was after a 10-day water fast.

Liberation is not outside, but it is something that has always been with me. Buddha, the Absolute, Liberation is my own mind, my own life in the present, my own innermost self. It's not an idea! It is the thing that lives, the living consciousness in the present. Do not create the idea of something outside, some concealed mind within yourself that you have to discover, because it is just another idea. It is you! A living entity, not a dead idea, not an idea of a living entity!, but the actual living entity. This is very important to understand, not intellectually but actually. Any idea of my self is just an image that is dead, while I'm alive and intangible. Remove all ideas and what is left? Pure Being, innermost Self, nothingness, from which nothing can be taken, to which nothing can be added. It is always thought which adds or takes, measures, compares. To search for liberation outside of the Self is becoming lost in the wood of illusion. This innermost self, this pure Being, is clouded with thought. Thinking is dualistic, thinking creates both desire and fear. Thinking binds us. Thinking comes from memory, from conditioning. Memory is the result of contact with past environment. There is a conflict between this "I" clouded by thought which is a result of past environment and the present environment. Thought is time. The purpose of enlightenment is to liberate Life in myself, my innermost Self, from captivity of thought, fear, desire, conflict. This can be done by realizing my inner Self (not as an idea, but as actuality!), and then realizing that I am free now and that non-freedom is created through thought, attachment, desire, fear, conflict, and escape from conflicts. I'm free. What is it that hold me, what is it that prevents me from letting go? Who is the entity that constantly says "I must", "I must not"? It requires constant alertness, constant awareness of freedom, and imprisoning thought. Freedom is freedom from the reactions of the ego! Suffering arises from the reactions of the ego (ego is memory, conditioning) to the external or internal environment. It reacts to things pleasant and unpleasant, sympathy and antipathy. These reactions manifest as desire or fear, attachment. Some things it tries to get others to get rid of. When one enters into a state of pure Being, one transcends all the reactions of the ego, all suffering. Every psychological problem and conflict is created by the ego through its conditioned responses. Beyond these reactions is pure Being, the innermost Self. From this inner Self one is then able to solve all his problems maximally efficiently and maximally harmoniously, maximally logically. In each experience there are 3 components - recognition, reaction and pure being. Under normal circumstances only recognition and reaction manifest (recognition is observed, reaction is observer). Pure being is beyond recognition, reaction, yet constantly present in both, it is freedom, it is not bound. Reactions come from ego (memory, conditioning), they are sympathy, antipathy, trying to get, trying to avoid, desire, fear. They are present consciously (or unconsciously) in every experience. As soon as one wears the reactions down, as soon as one reaches the consummation of all experience, he becomes a state of pure Being. There is no need to search for pure Being, for inner Self, for every search is running away from it. Our mind is full of junk. Remove the junk and pure Self will reveal itself and shine bright.

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Sat, 29 Apr 2017 #3
Thumb_017 John Perkins. United Kingdom 165 posts in this forum Offline

Thanks for the above, Jan. I'll give you my views on what you've had to say in due course but in the meantime I'd just like to say that I think a thread like this is very much needed. It is needed because it points to a subject area which, whilst being absolutely central to the K message, seems (ridiculously in my view) taboo for discussion in these places. That subject being, to use K's own terminology, the issue of 'brain mutation'. It seems to be a completely missed but self evident fact that if this 'mutation' never takes place then the teachings are brought to nothing. And it seems a similarly unacceptable idea that the internet might act as a filter, so that sites like these might expose examples of the phenomenon. I suspect the problem may be that people carry with them preconceived ideas of what the condition might look like. Centuries of domination by organised religion has seared into the psyche images of be-haloed 'walkers on water' and such like, and as with all tight-grasped ideas we don't like to see them rocked. One would hope that that sort of stuff would be K101 (to use an already over used Gatti-ism), but sadly not. The 'I' is a much bigger issue than that.

I hope you have luck with the thread but my advice would be not to hold your breath :)

Que Sera, Sera.

This post was last updated by John Perkins. Sat, 29 Apr 2017.

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Sat, 29 Apr 2017 #4
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Hi John, thanks. This insight (or mutation as you call it) is tricky, because the mind cannot capture it. The very nature of the mind is acquisitiveness, search for security, escape from conflict. And if the mind is trying to acquire, capture, possess the timeless, if it wants to make it into a security, or find a shelter behind it, it is doomed to fail and all it will ever know will be dust. We intellectually know it, yet we are constantly greedy for that state. So said K in Ojai in 1949. Notice that he does not say that there is no timeless element within the mind, he just says that thought cannot touch it.

"The questioner asks also: "Do you perhaps mean that, by knowing what part of you is eternal, time no longer becomes a means to an end?" Is there a part of you that is eternal? That which you can think about is still the product of thought, and therefore not the eternal. Because, thought is the result of the past, of time. And if you posit a something eternal in you, you have already thought about it. I am not cleverly arguing this matter. You can see very well that the eternal is not what you can think about. You cannot progress to the eternal, you cannot evolve to it; if you do, it is merely a projection of thought, and therefore still within the net of time. That way leads to illusion, misery, to all the ugliness of deception - which we like; because the mind can function only within the known, from safety to safety, from security to security. The eternal is not. if it is within the bondage of time; and the moment the mind thinks about it, it is in the bondage of time, and therefore it is not real. So, when you perceive this whole process of identification, when you see how thought gives continuity to things in order to be secure, how the thinker separates himself from the thought and thereby makes himself secure - when you see all this process of time and understand it, not merely verbally but deeply feel it, inwardly experience it, then you will find that you no longer think of the timeless. Then the mind is quiet, not only superficially, but profoundly; then it becomes tranquil - is tranquil. Then there is a direct experience of that which is measureless. But merely to speculate upon what is the timeless, is a waste of time. You might just as well play poker. All speculation is brushed aside the moment you have a direct experience. And that is what we are discussing - how to have this direct experience, without the intervention of the mind. But when once there is this direct experiencing, the mind clings to the sensations of it, and then wants a repetition of that experience; which means, really, that the mind is interested in sensation, not in experiencing. Therefore, mind can never experience, it can only know sensations. The experiencing comes only when the mind is not the experiencer. So, the timeless cannot be known, or imagined, or experienced through the mind. And as that is the only instrument which we have cultivated, at the expense of everything else, we are lost when we look at the process of the mind. We must be lost. We must come to an end - which is not despair, not fear. Know the process of the mind, see what it is; and when you see what it is, it comes to an end, without any enforcement. Only then is there a possibility of that renewal which is eternal."

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Sat, 29 Apr 2017 #5
Thumb_017 John Perkins. United Kingdom 165 posts in this forum Offline

Jan Kasol wrote:
Notice that he does not say that there is no timeless element within the mind, he just says that thought cannot touch it.

And I would concur. What he says represents the difference between what he elsewhere refers to as 'the content of mind' and mind itself (viz. mind's unrevealed potential). 'We' (ie. the 'I') are the 'content' of mind; viz. time. The 'potential of mind' corresponds to the universe. How could 'time' apply to the singularly singular?

Que Sera, Sera.

This post was last updated by John Perkins. Sat, 29 Apr 2017.

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Sat, 29 Apr 2017 #6
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Yes John, and the emptying of the mind of its content is emptying the mind of the ego, of the thought process, of reactions of memory. K is not entirely consistent in his terminology. Sometimes he talks about emptying the mind, other times about the death of the mind. Sometimes he equates the mind with the ego, other time he makes it sound like the ego is the content of the mind. But the words are not important, the description is not the desribed. The emptied mind can be compared to a mirror, to a still pond. I called it pure being, because it somehow captures some qualities of that state. It is a pure being (as contrasted to becoming which is of the ego) that nothing can touch, that nothing can stain, that is measureless, fathomless, timeless. You can also call it nothingness. And it is you innermost Self. K also sometimes spoke of pure action which is not a reaction. For exampe Bombay 1962 he says.

"...because I want to show that there is an activity which is not the result of reaction or the result of an idea. I want to show that there is an action which is the outcome of total negation of reaction, and therefore such action is creative action. To understand that, to go into that question - which is really not complex but is an extraordinary state of mind - you have to understand your reactions from which your daily action springs. We react, we revolt, we accumulate, we defend, we resist, we acquire, we submit - all these are reactions. I say something to you; you don't like it, and you do something in response to that which you don't like to accept. At that level we are acting all the time. You have been brought up, conditioned to a particular pattern of life; that is your daily life, pattern of life, inwardly and outwardly. And when that is questioned, you revolt, you react according to your conditioning, according to your habits; from that reaction there is another action. So we move from reaction to reaction all the time, and therefore we never are free. That is one of the origins of sorrow. Please understand this. There must be reaction. When you see something ugly, it must react; when you see something beautiful, it must react; when you see a poisonous snake, it must react; otherwise, you are dead, you are insensitive, you are not alive, you are dull. But that reaction is different from the reaction which society and yourself through experiences have built up, which has become your conditioning. When you see a tree, when you see a sunset, if you do not react, you are paralyzed. But when you react according to self-pity, according to your conclusions, according to your habits, according to your failures, successes, hopes, despairs, such reaction leads to incomplete action and therefore to the continuity of more conflict, more misery. I hope you see the difference between the two kinds of reaction. The reaction which sees and does not translate what it sees in terms of its own conditioning - that is one kind of reaction; that is the real action. And the other kind of reaction is that which sees and says, ''That is beautiful, I must have it''; that reaction is the response of its own conditioning, memory, of its own self-pity, of its own desires, and all the rest of it. So, please see the difference between these two. The response born of idea is one thing, and the response without idea is another. Response born of ideation, of conclusions, of habits, of traditions leads to bondage, to misery. And the response without idea, merely observing, leads to freedom; that is freedom - it does not lead; freedom does not lead you anywhere. It is only a free mind which is in a state of negation, negation of the positive reactions of a conditioned mind. And only a mind that is in negation, in that state of negation, can see in a flash what is true.... "

This post was last updated by Jan Kasol Sat, 29 Apr 2017.

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Sat, 29 Apr 2017 #7
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

And the question we all want to know is how to empty your mind? K says it is necessary to get rid of the will that seeks to control, suppress, gain, escape, and that it is necessary to stay with "what is". And "what is" are our reactions. If you remove the entity who tries to block them, supress them, control them, they will flower. Therefore, we should stay with all the reactions. All experiences constitute the "me". I have known suffering, despair, envy, pleasure, joy, loneliness and company, love and jealousy. I have known pride when I inflated like colored soap bubble, and the experience of humiliation when the bubble burst, the experiences of hope and the frustration when the hope is lost. All that is my life, that is the content of my consciousness. Each of these states of my consciousness - from despair, through desire to joy - are precious jewels in my jewelry of wisdom. We cannot try to keep some gems and discard others because some experiences are nice and some unpleasant. All these jewels are part of us and decorate our soul. Instead, we should welcome each gem and use all of them as stepping stones to climb to the Gates of Infinity. The Self hides in all these states of our mind, but it is not affected by them. If we introduce a controller who tries to keep pleasure and get rid of fear, he will create confusion and multiply suffering. Pleasure and fear are two sides of the same coin, like light and shade. Rumi says something similar

The Guest House

This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.
Be grateful for whatever comes.
because each has been sent
as a guide from beyond.

— Jellaludin Rumi,
translation by Coleman Barks

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Sat, 29 Apr 2017 #8
Thumb_017 John Perkins. United Kingdom 165 posts in this forum Offline

I suspect you'll struggle, Jan, to get any active interest in this area. I don't think there's any real recognition of the fact that to proscribe areas of inquiry constitutes an organisation of truth. As with most K stuff, it's little if at all understood. It's as he himself said, 'Why do you keep coming to these meetings?' ... People are actually content to go round and round in circles so long as they can keep fooling themselves that they're getting somewhere.

Que Sera, Sera.

This post was last updated by John Perkins. Sun, 30 Apr 2017.

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Sun, 30 Apr 2017 #9
Thumb_017 John Perkins. United Kingdom 165 posts in this forum Offline

We're fooled into thinking that time is our ally. We think that in order to examine a situation we have to stop it - take a snap shot as it were - and then another one further down the line and then figure out what went on in between. That's how we study, by projecting from the past to the future, not realizing that when we took the first snap shot we had already killed the very thing we want to study.

We do not have the power to stop this false process. We deal in it constantly, here as much as anywhere else. Unless or until the necessary conditions occur in us - which is nothing to do with knowing or understanding but simply in the act of Perceiving - nothing can or ever will change.

Que Sera, Sera.

This post was last updated by John Perkins. Sun, 30 Apr 2017.

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Sun, 30 Apr 2017 #10
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

John Perkins. wrote:
I suspect you'll struggle, Jan, to get any active interest in this area

I do not derive my happiness from whether I get active interest from others or not. I do not believe in any "inquiry together" in the sense of Krishnamurti. In fact, I believe that K was deluding himself when he believed that his audience might be instantly transformed by listening to his talk and observing their own consciousness during the talk. There is no "inquiring together", each one has to "inquire" for himself. K inquiries or even his dialogues were really monologues with Bohm (and others) picking K's brains, the audience were not doing any work. Each one of us can try to describe his own mind, his own experience, how he translates K teaching into his own life. We can ask each other how we understand this or that statement by K. But that's it.

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Sun, 30 Apr 2017 #11
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Our lives are full of loneliness, suffering, fear, despair, inner poverty, boredom and emptiness, desperate lack of love. Why are our lives so? Because we are terribly selfish. Every one of us is very self-centered, has in sight only his own pleasure, his own success, his own profit, his own happiness. Is there any another way of man's existence? It is a way of the annihilation of the self-centered self. Our self is just an egoistic concept that is wrapping itself around a certain core of memories, knowledge, fears, desires. This self is in love with itself. This self-centered selfish self holds Love in prison. It channels Love through it's own selfish channels, associates love with desire, sexual satisfaction, possession, and jealousy. It loves only when the love is returned, when it is not returned, it's love changes to hatred. Human love is selfish and it is not love. We love others for what they bring us and not for what they are. We love people because they cover our loneliness. There is a way out of this self. When this self-centered selfish self is annihilated, Love is freed from its prison. And such a Love is a like a scent of a flower. It is Love that has no object of love. Such love is above all thought, above all cunningness of the speculative mind, it is Love for all and everything, for all manifestations of Life. Human self-centered emotions and feelings are so superficial, so short-lived and so conditioned, channeled. They are just selfish reactions to insult or flattery, reactions of fear or courage, of success or failure. A Love freed from its self-centered prison is a Love for the whole world, love without a cause, love that has not object but is all-inclusive. We do not have this beauty in our hearts so we search for beauty outside of ourselves and try to bring it to our small prisons. Many people do not even know beauty, some do not even notice the beauty of nature.

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Mon, 01 May 2017 #12
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Ojai 1940

Questioner: What is the wisest step to take to understand oneself most unselfishly?

Krishnamurti: Do you think there are two ways of understanding oneself, selfishly and unselfishly? You just understand yourself, not selfishly or unselfishly. If you try to understand yourself selfishly, you don't understand yourself at all, because your being is of the self. If you say to yourself, I must unselfishly understand myself, you are presupposing a condition; you are establishing a concept which may be utterly false. So, to understand yourself, you must see yourself as you are, not biased by the selfish or the unselfish thought. To understand yourself you must create a mirror that reflects accurately what you are. We do not like to create for ourselves such a faculty that reflects purely, without bias, for we are concerned with judgment and alteration. Alteration depends on the background in which we have been brought up. If we are religious persons we will change ourselves according to our religious concepts and dogmas. If we think in social terms we will alter ourselves according to social morality. But to understand ourselves clearly and fully, we must perceive ourselves as we are, without prejudice, without condemnation. To perceive so clearly, without bias, requires constant alertness, a peculiar, alert passivity that needs patience and care. But this is difficult, as most of us are carried away by our sensations and desires; we want to keep, store up, that which is pleasant in us and reject that which is unpleasant. The desire to hold on and the desire to deny is not conducive to the understanding of yourself, but when you see, yourself clearly, without any distortion, then you begin to find out why distortion has taken place. Then you begin to discover the cause, and that, again, requires keen alertness, serious purpose. In the process of understanding yourself, mind must not be burdened with craving, however subtle, for a result. If you are seeking a result, then you are not concerned with the process of understanding yourself; you are after gain, achievement, success, which has its own sorrow and reward. To understand yourself, you must have a mind-heart that is clear, without fear, without the entanglements of hope.

Questioner: How can one alter oneself without creating resistance?

Krishnamurti: In the very idea of altering oneself there is implied a preconceived pattern which prevents critical understanding. If you have a preconception of what you want to be, of what you should be, then surely your awareness of what you are is not critical, as you are then only concerned with conforming or with denying. We want to be this or that, and hence we are incapable of real critical examination of what we are, and therefore when we alter in relationship with what we want to be, we are bound to create resistances and so fundamental change does not take place at all. Instead of being concerned with the change that must take place in ourselves, let us see if we have preconceived ideas of what we should be. As we have them our attention should be turned to the inquiry of how and why they have come into being. If we seriously inquire, we shall find that fear creates various patterns, preconceived ideas of ourselves and what we should be. Without these preconceptions, what are you? And so, having concepts and images of what you should be, you are striving after them, which only distorts your critical comprehension of yourself, thus building up resistances. But if you are capable of looking at yourself as you are, then there is a possibility of radical change which is not brought about through comparison. All comparative change is a change only in resistance.

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Tue, 02 May 2017 #13
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Happiness is a state in which one discovers one's own true self. Happiness is unification of mind, heart and body in harmony, that is, if our thinking is in harmony with what we feel. And only if we see ourselves exactly as we are, can we function without any blocks, without hypocrisy, without fear, do we stand on a solid foundation with no uncertainty, doubt. In this state, one sees all things clearly, sees his own life, and why he has become what he is, and knows exactly what he wants and what is really important in life. It is a state that arises through the understanding of one's whole life, of one's whole self. In this state there is a real deep peace that is filled with joy without cause, a joy that rejoices over itself. In this state, one clearly perceives what are the really important things in life and one becomes the ultimate master of his own life. It is a state of freedom. It is a state, in which we have fully and completely resolved and understood our lives and ourselves and became whole. This condition arises through negation. Negation of all conflicts in oneself creates peace, negation of one's own selfishness creates love, negation of all illusions creates truth.

Finding your true self means finding your wholeness. One of the chief reasons why we lost our wholeness is that we became second-hand human beings. We are constantly looking for reality promised by another, we try to mould ourselves according to foreign patterns, foreign opinions. We started to admire what other people admire about us, we expect what is expected of us and appreciate what others appreciate. We make ourselves into a person that others could love. In this constant adjustment we lost our true selves. We do not know anymore what is true and what false and where our wholeness lies. We learned to suppress our feelings and opinions in exchange for recognition by others. The parts of ourselves that we suppress are not lost, they are forgotten. We can always remember our true self. We are hiding parts of our personality that were unacceptable to parents and teachers, even though they are long since gone. Returning to our wholeness means finding and collecting our lost parts again, admitting that each of us has bravery and fear, generosity and selfishness, fragility, and strength.

The problem is that we became second-hand beings who are trying to live by someone else's rules, and that is true for Krishnamurti also. We have confusion, chaos, suffering, loneliness, and instead of really diving into the why, we take K as a drug that anesthetizes the suffering, gives us hope. We verbally accept his descriptions, his instructions, his theories, but we do not actually feel it deep inside. We read that should dissolve the ego and we verbally agree, but we have no clue what it means and we do not feel the necessity. These verbal descriptions have no meaning, because they just cover what's inside us, the fear, the pain, the loneliness, the disharmony, the confusion. Taking responsibility for one's life means stop living by another, and starting to inquire for oneself, to feel deeply, to start searching for what I really want and what I really feel and what are the real causes of my suffering. We should become true to ourselves. When I feel lonely, I feel lonely, it is just an escape trying to cover it with Krishnamurti's doctrine, which is only verbal and in the intellect, and then trying to convince myself that I am getting somewhere. Loneliness is a fact, Krishnamurti is a fiction, and if I admit it to myself, I am starting to be true to myself, I am starting to take responsibility for my life. We live in lies, in unrealities. We do not live in what we are, we live in what we want to be, what we think we should be, what others would like us to be. We constantly search for realities promised by another. All of this creates a hypocritical existence and confusion within ourselves. Becoming true to myself, becoming one's own light, stopping relying on others, taking responsibility for my own life and not shifting the responsibility to others (such as Krishnamurti). What creates harmony is to start discovering what I really feel and want in my life, what are my own true and real values, not values promised by another.

We read about the necessity to kill the ego, to get rid of the self, but we have no clue what it means. It is just a concept, that we accepted in our search for a reward. Maybe it does not mean to kill the self, but to discover our true self, to become whole again and so establish harmony within ourself. And when we are in harmony, we are no more selfish, we have no more illusions, we are no more violent, greedy, because we are happy.

"The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life."
-Krishnamurti, Freedom from the Known

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Tue, 02 May 2017 #14
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

...Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to - then you will also see that this living thing is what you actually are - your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears. So you see that you cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you - your relationship with others and with the world - there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity....

...If I were foolish enough to give you a system and if you were foolish enough to follow it, you would merely be copying, imitating, conforming, accepting, and when you do that you have set up in yourself the authority of another and hence there is conflict between you and that authority. You feel you must do such and such a thing because you have been told to do it and yet you are incapable of doing it. You have your own particular inclinations, tendencies and pressures which conflict with the system you think you ought to follow and therefore there is a contradiction. So you will lead a double life between the ideology of the system and the actuality of your daily existence. In trying to conform to the ideology, you suppress yourself - whereas what is actually true is not the ideology but what you are. If you try to study yourself according to another you will always remain a secondhand human being. A man who says, 'I want to change, tell me how to', seems very earnest, very serious, but he is not. He wants an authority whom he hopes will bring about order in himself. But can authority ever bring about inward order? Order imposed from without must always breed disorder. You may see the truth of this intellectually but can you actually apply it so that your mind no longer projects any authority, the authority of a book, a teacher, a wife or husband, a parent, a friend or of society? Because we have always functioned within the pattern of a formula, the formula becomes the ideology and the authority; but the moment you really see that the question, 'How can I change?' sets up a new authority, you have finished with authority for ever. Let us state it again clearly: I see that I must change completely from the roots of my being; I can no longer depend on any tradition because tradition has brought about this colossal laziness, acceptance and obedience; I cannot possibly look to another to help me to change, not to any teacher, any God, any belief, any system, any outside pressure or influence. What then takes place? First of all, can you reject all authority? If you can it means that you are no longer afraid. Then what happens? When you reject something false which you have been carrying about with you for generations, when you throw off a burden of any kind, what takes place? You have more energy, haven't you? You have more capacity, more drive, greater intensity and vitality. If you do not feel this, then you have not thrown off the burden, you have not discarded the dead weight of authority. But when you have thrown it off and have this energy in which there is no fear at all - no fear of making a mistake, no fear of doing right or wrong - then is not that energy itself the mutation? We need a tremendous amount of energy and we dissipate it through fear but when there is this energy which comes from throwing off every form of fear, that energy itself produces the radical inward revolution. You do not have to do a thing about it. So you are left with yourself, and that is the actual state for a man to be who is very serious about all this; and as you are no longer looking to anybody or anything for help, you are already free to discover. And when there is freedom, there is energy; and when there is freedom it can never do anything wrong. Freedom is entirely different from revolt. There is no such thing as doing right or wrong when there is freedom. You are free and from that centre you act. And hence there is no fear, and a mind that has no fear is capable of great love. And when there is love it can do what it will. What we are now going to do, therefore, is to learn about ourselves, not according to me or to some analyst or philosopher - because if we learn about ourselves according to someone else, we learn about them, not ourselves - we are going to learn what we actually are....

-Krishnamurti, Freedom from the Known, Chapter 1

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Tue, 02 May 2017 #15
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Krishnamurti asks the question: why don't you change?

Why, after studying Krishnamurti for years, haven't we changed? Because we, subconsciously, refuse to change. We do not want accept the responsibility for our whole life, because then we would have to act, and we do not want to act, and for this reason we postpone the change to the future. We give away the responsibility for our own life to external authorities. The same happens with Krishnamurti. We study his teachings in the hope to obtain some insight, that would transform us, free us, but that is an illusion of a mind, that does not want to accept responsibility for itself. There is no external authority, there is no external agency, no teachings, no insight that will come, no god, no guru. There is nothing at all, there is just me and my life and my relations with the world. When I fully realize that nothing external whatsoever, no internal or external ingredient or influence, no miraculous insight, is going to transform my life, what happens? Then I take responsibility and that is the beginning of real freedom. But when I ask "how can I change?", give me a method, then I am not serious enough, I am escaping from freedom. Every form of security is an escape from freedom. We have a mentality of an arab merchant and want to haggle for enlightenment. We think that enlightenment is something external to ourself and that if we pay for it by some discipline or study or effort, we will obtain it in the future. That is completely illusory, fictious. Enlightenment cannot be bought. Enlightenment is not separate from us. It is our mind. And we are, what our mind is.

Buddha expressed the fundamental freedom in the following way: "What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind. If a man speaks or acts with an impure mind, suffering follows him; if a man speaks or acts with a pure mind, joy follows him" (Dhammapada)

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Wed, 03 May 2017 #16
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

I am in the heart of the National Park (Podyjí), sitting on a rock over a river that flows peacefully beneath me. After a long winter, spring finally came. Here in the middle of a forest and wildlife, spring has a different flavor compared to the city. Not so distinctive, not so colorful, but it is more intense. The soil of the forest is still covered with the old leaves of the previous autumn, and fresh grass has not fully grown yet. But of all the trees, shrubs, and branches all around spring forth new buds. The hazelnuts around me spread their veined leaves, the white birch is covered in lush greenery after winter. Oaks, beeches, hornbeams - all the trees around are overfilled with lush spring sap. The only intense noise around is created by birds. They crack, sing, sigh, whistle and call each other in speech that only they understand. They probably look for a place to build a nest of love for their eggs and sing songs of love. A bumblebee, a big, striped, black-and-white wild bumblebee who is trying to find some food after a long winter, buzzes all over the woods. If a man just casually passes through the forest, he cannot adapt to its rhythm. One has to sit down, find a quit place and just observe and absorb with all of his senses, his eyes, his hearing, his smell and his skin. We rarely listen, all we know is talking and talking and talking. Not only can we not hear the sound of the woodpecker, how it taps on the tree, or the songs of the birds, or the sound of wind among the tree crowns, but we do not listen to our own heart. We do not want to hear what our heart tells us, and to outthunder it, we talk. We cannot be alone, so we are constantly looking to outside noise to escape. And what are we running away from? From the emptiness, boredom and sterility of our lives, the confusion and the gray wastes of our own hearts. Hearts which we locked in the cage of our egoism. It is sad to watch man. It is sad to see how he has estranged himself to himself, how he lost his true self. Why cannot we ever be completely silent? Why do we have to keep talking? Not just with each other, but also within. Why do we always have to comment on everything, get the right opinion, take a stand for everything? Why cannot we just sit back and listen? How can we hear anything when we just talk and talk and talk? I am talking about the peace and quiet of the soul, about the state of the fulfillment of the heart, in which there is no more effort. Every effort is just the noise of an ego. Our egoism is our own prison. We have barred ourselves from the world in our own cell and we have furnished the cell with our own furniture. And we are nothing more than just a dull little cell with a little furniture. We have furniture in the form of academic and scientific titles, we have furniture in the form of our great memories, we have furniture in the form of our knowledge and skills, we have the furniture of our cleverness, our beauty, our perfection, we have our beautiful house and our expensive car. We have our children as furniture, we even have our own love as furniture in the dank dungeon of our selfishness. Where have we lost the natural joy of the human heart among all that furniture? Where have we lost the meaning of life, love, in all of this? We do not know the meaning of love, freedom or truth anymore. Somewhere, we have crossed the vicious circle of egoism and tangled ourselves in it. We have forgotten what is true, so we have to learn to listen again. Do you know what truth is? Do you know what is? Are you alive at all? And do you know what's not truth? Truth is nothing you think, nothing you name, nothing you categorize and incorporate into your frame of reference, nothing you catch in the nets of your philosophies. You yourself are not true because you are the center of lies and darkness. You yourself are the source of what is not true. And this center of falsity and noise must be erased in order to understand truth. It is not possible to approach truth from some center, from some point of view, from some perspective - all this is just a distortion caused by an observer. Who is this observer? It's you, crawled in your cell full of furniture and trying to find truth. The truth simply is and you are not. Do you know what that means? That you do not have any center in yourself, no self-centered self who wants to change things, prove something, run away from things, grab some certainty, try to learn or remember something, to try to take anything away. That center in your heart just disappeared, there is no difference between "mine" and "yours". Then your heart is absorbed in truth, in peace, in silence, in joy, in love, in freedom. You cannot imagine that, because all your life all you have ever known has revolved around a painful center you call "me". This self is composed of your experience, knowledge, problems, egoism, of what you call love. You cannot imagine the feeling of eliminating the center, of extinguishing it, of ending its constant effort, and never ending thirst. That center is gone, and there is only an endless, eternal and immortal river of life in which your heart is bathing. That heart is no more yours. And when you get as far as here, then you can begin to understand the meaning of God, then you will be mature enough to answer the question of whether there is any God or not. All your previous ideas of God were coming out of that center, were the result of your conditioning, your illusions and your imaginations, were just projections of what you imagined could be God. But all this is now gone, there is no center in you, and you know the truth about God, but you cannot tell, there is only perfect silence, and in that perfect silence one unrepeatable moment of eternity alternates with another. And then there is love. Birds over your head are still singing, ants crawling down the tree branch, the river still flowing with its tranquil stream, the wind swirling in the tree crowns full of sap, the gray sky hanging above. And somewhere down below is you, a human being who understands the meaning of his humanity and who understands what the human heart has been created for. A human being who does not need any external morality because all the morality is in himself.

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Thu, 04 May 2017 #17
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Adyar 1933

"When your mind is prejudiced (under the influence of authority, conditioning influence), there can be no complete understanding of experience in action. Hence you say that you must have tomorrow in which to complete that action, and you are afraid that tomorrow will not come. But if you can complete your action in the present, then infinity is before you. What prevents you from living completely? Please don't ask me how to complete action, which is the negative way of looking at life. If I tell you how, then you will merely make your action imitative, and in that there is no completeness. What you will have to do is to discover what prevents you from living completely, infinitely; and that, you will find, is this illusion of an end, of a certainty, in which your mind is caught, this illusion of attaining a goal. If you are constantly looking to the future in which to achieve, to gain, to succeed, to conquer, your action in the present must be limited, must be incomplete. When you are acting according to your beliefs or principles, naturally your action must be limited, incomplete. When your action is based on faith, that action is not fulfillment; it is merely the result of faith. So there are many hindrances in our minds; there is the instinct of possessiveness, cultivated by society, and the instinct of non-possessiveness, also cultivated by society. When there is conformity and imitation, when mind is bound by authority, there can be no fulfillment, and from this there arises fear of death, and the many other fears that lie hidden in the subconscious"

How or why are the conditionings created? Deep inside, we want to be happy. Because of ignorance, we start searching for that happiness outside of ourselves. We observe the world, we see the rich and the successfull and we think that they are happy, and for this reason, we are striving to be rich and successful. Or we conclude that happiness is to be found through renunciation of our ego, so we go window shopping to various spiritual teachers in search of some discipline, that could help us achieve that. But completeness, happiness is inside ourselves in the present, it cannot be found outside of ourselves or in the future. So we cannot ask how am I to achieve that? Because every answer to that question would be a conditioning, a security, a discipline and hence would limit our freedom, our completeness. The real question to ask is what prevents my completeness in the present? We discover (through our own deep inquiry, not by reading about it) that the very search for security. In that search we adopt various securities offered to us, but they rob us of our freedom, because they condition our minds to various patterns, and they engender fear. When the mind discovers this, it has a tendency to automatically run to the opposite and think that it must get rid of all securities. But that is just another pattern, another security, another goal in the future ("I will discipline my mind to get rid of securities"). When the mind really perceives that all securities rob us of our freedom, engender fear, create incompleteness, what does it do? There is only one thing that it can do, it stays silent. In this silence there is a total perception, seeing, of the nature of all escapes, all securities, all conditionings, all authorities. In the flame of this perception, freedom and completeness is found. So to free ourselves, we should not look to future, but instead inquire, what prevents our completeness in the present. Why do we live according to foreign patterns? Why do we follow light promised by another? Only an earnest desire for freedom can free us, and this desire has to be born out of the depth of the mind itself, out of our own understanding, not because someone else tells us that we should make ourselves free, which would obviously just create another pattern. Then we will be like a snowdrop breaking through the ice. The real trouble is that we are unaware of ourselves, we are unaware of our conditionings, of the patterns that we follow. Some of these patterns have been acquired early in life, in childhood and they have become so habitual that we no more think about them, we are unaware of them. So we move on the periphery, on the intellect and argue about superficial things without being aware of the depths, of the deep conditioning.

This post was last updated by Jan Kasol Thu, 04 May 2017.

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Fri, 05 May 2017 #18
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Ommen 1931
When you see a sunset reflected in the waters, or the quiet tree on a mountain top, or read a lovely poem, you experience a sense of ecstasy, and that ecstasy is the complete forgetfulness, for the moment, of all your struggles, worries, your vanities, your strifes. You wish to maintain that quietude in which there is no effort, no idea of strife—for in that ecstasy there is completeness. But you cannot permanently maintain that ecstasy through outward or inner stimulation.

Through transient beauty you may enjoy an ecstasy which is a faint glimpse of the ultimate Reality, but through wisdom alone can you permanently maintain the realization of completeness. You may have an occasional swift understanding of happiness, but the certainty of tranquillity comes only with complete freedom from both outward and inner stimulation. The permanence of that ecstatic vision lies in the realization of that completeness which is Truth, Life, Liberation. During this Camp I shall use the word “completeness” to convey this idea; but if you are not eager to understand the significance, words become a barrier, and for this reason I try constantly to change the words I use.

Completeness is not based on belief but on knowledge. You can have permanently the realization of this completeness; you can live in it at all times, and from that true action is born. That knowledge, for me, is not based on self-delusion; I am not deceiving myself. I have realized this completeness, and it is not the outcome of some hidden illusion nor is it based on a belief. I have no beliefs or “principles” of any kind. Nor is this completeness to be realized through an inward craving, through hope or prayer. Completeness is the freedom from all “ideals”, from all cravings, from all illusions, from all self-deceptions. That which to me is Reality can be realized only by individuals for themselves in their ordinary lives. I want to speak of that Reality and how it may be realized, I want to help you to realize the permanency of that eternity. But you cannot realize this through systems, so if your mind is inclined to systematization you will not understand Life, because Life will not be hedged about with systems. If you follow a system there is no adjustment, you are merely imitating, adapting yourself to something which has been laid down by another. Before you can understand and realize this completeness, there must be a cessation of the idea of imitation, of following a system, a method, a path. This completeness is not a vision, it is not an external reality, but an inward realization which is come at by living with full responsibility. In this completeness there is no time, time being but the illusion of self-consciousness which divides life into opposites—space and time, birth and death. The realization of this completeness is the ultimate Reality, and that Reality is renewing itself, it is a timeless becoming. It is not a finality though it is an absolute. Nor is it the outcome of metaphysical speculation. I am trying to describe to you in words something which is beyond words, I am trying to measure the immeasurable. Though you may not fully grasp it, that completeness is in your heart and mind, not as an ideal to which you must adapt yourself, which is death, but as a living Reality. When you twist your life to an ideal, your life is perverted, you cannot realize Truth. I am only trying to describe this completeness for you so that you may gather the perfume, the significance of Truth.

That ecstasy of completeness can be realized by everyone, whatever his circumstances may be, if he is diligent, purposeful and self-recollected; if he has a mind that is capable of continual adjustment, that is pliable and constantly seeking, and a heart that is continually living in love, which is its own infinity. A man, wherever he is, whatever his circumstances, if he is ever seeking Truth, if he has freed himself from systems which are but imitations and therefore corruptions, if he has freed himself from fear, he will find that completeness.

There can be no authority in the realization of that completeness, you cannot have a teacher, a guru, a saviour. The man who is ever seeking that completeness puts away all desire to escape into seclusion, to withdraw from the world of conflict, to imitate, to obey or to have authority over others. Out of that fearless state of a pliable mind there comes utter detachment; not through fear or indifference, but through the search for Truth. Out of that detachment comes complete homelessness, the capacity to examine without attachment to self-consciousness, and that detachment is discernment of action. Discernment of action is conduct. Action can lead to the freedom of the individual so that he shall realize that full ecstasy of completeness, or action can lead to that inaction which will but surround the individual with further limitations. Action which leads to inaction is based on selfishness, and action which liberates the individual is based on search which destroys fear. A man who has such a mind and such a heart is ever seeking to live in adjustment, continually renewing himself; he becomes fully responsible, that is, fully conscious, and through that flame of full self-consciousness he realizes the ultimate Reality. The way to completeness lies through full self-consciousness.

There must be the total cessation of the self, freedom of egoism, because the ego is the seat of self-consciousness; and so long as the ego, personality, individuality—to me all three are the same— exists, there is no possibility of the realization of that ecstasy. So long as you are unconscious, that is, irresponsible, there cannot be the realization of completeness. That completeness comes only through the responsibility which is full self-consciousness, and through the flame of that self-consciousness lies completeness. Therefore you must become fully conscious of all your actions, thoughts and feelings, and not destroy them, not force them towards an ideal nor suffocate them because of an authority. There can be no authority in the realm of full self-consciousness. No one can tell you whether you are conscious or unconscious except yourself. You yourself must become responsible for yourself, and in that full responsibility lies the ecstasy of completeness. When that flame of self-consciousness is realized you have become fully responsible to yourself, and then begins the total dissipation, disappearance, of personality, ego, individuality; that is the beginning of the ecstasy which is completeness. I maintain that through the complete cessation of ego-consciousness which is the centre of virtues, qualities, strife and divisions, lies completeness, and that ultimate Reality can be achieved by anyone who is truly seeking. If you have the desire to seek, you will find that Truth. That completeness, that Truth which is an ecstasy, can be realized only when there is absolute cessation of all selfishness, whether subtle or gross. Selfishness exists so long as there is self-consciousness, that is, egoism.

Now let us examine what you believe. I am afraid this will not be so pleasant, because for many years now you have come to listen to me in order to find out if your beliefs are real, not to find the Truth. For the last three years I have been saying exactly the same thing that I am saying now, but again I want to make it quite clear that you cannot compromise between the two. What I say is diametrically opposite to your beliefs, and you cannot through compromise try to confound what I say with your beliefs, because compromise is possible only between two things of the same nature. I am not setting myself up as an authority. I am saying that if you seek Truth—and that is the reason you are here— you must not try to compromise. Find out if what I say is true, and if it is false then leave it; but do not try to twist what I say to suit your beliefs. This compromise, this false adjustment leads to greater confusion, greater sorrow and disillusion, and most people here are disillusioned—at least I hope so. I am not setting myself up as an authority, but I know for myself of what I speak and I put before you certain ideas of conduct based on Reality; you can examine them with intelligent criticism, and either accept or reject them, but do not compromise.
The majority of you have come here year after year for many reasons. You have come here for amusement, to meet with friends, to try and find a compromise, to find out if what I say is Truth — some of you at least; some come here to find sensation, others urged by the habit and the authority of the past. You have come with all these ideas, and I want to say that if you wish to find Truth you must not have one burden that is false, and you can only discover if it is false by trying to find out what you believe. I am going to help you to find out what you believe.

You believe that there is a Supreme Being, apart from man and the world.
Then you separate yourself, the individual, from the world; you think that by making yourself a perfect instrument you can help the world. You have separated the highest from yourself and from the world. You say that Truth lies outside all this chaos, this conflict, this struggle, this competitive hatred of peoples. I say, on the contrary, that through all this alone is Truth to be found, that when you are master of this, that is, when you are completely master of yourself, completely responsible in yourself, you will find Truth. Through your own conduct, through your own action lies that eternal Reality which is not an external truth but which dwells in all things. When you create an external reality you must have time. You say: “I must have a series of incarnations, acquiring more and more qualities, virtues; then through the expansion of my consciousness, I shall arrive at the highest Reality.” You set up an authority, a saviour, a teacher, a guru, and you imitate, instead of adjusting yourself to life.
Out of that imitation comes the corruption which exists in the world at the present time. Man has banished Reality from the world and placed it outside and his whole principle of existence is based on selfishness, that is, on his own permanency as an ego.

Ideals have become a subtle form of selfishness. So long as you cling to this illusion of the continuance of the ego, you must have an ideal to maintain that ego, and because your ego is a false thing, that ideal becomes false. Through this desire for the continuance of the ego, you have set up authority, saviours, and out of that you have created worship, prayers, religious sects and creeds. Your idea of happiness is based on your own continuance in eternity. You, as an individual, want to maintain your ego eternally. Naturally when you cling to that ego there is fear, there is attachment, there is that love which differentiates between one and another. You have innumerable forms of worship, all competing with each other, each church fighting with the other because it is looking for congregations, each setting up as an authority, and out of this there is exploitation. You are the exploiters and the exploited, you create the exploiter out of your own desire, and you allow yourself to be exploited for the fulfilment of your own desires. Because you externalize Reality you create the exploiters, through your irresponsibility you create them, through your lack of adjustment you create them, and so bring about chaos in the world. Because you want to preserve your ego, your individuality through all time, your whole system of thought and conduct, the civilization of the world, is based on that desire; so there is chaos, there is strife, struggle, hatred.

This is what you believe in all its forms, whether crude or subtle. You want your ego to be continued in time by a series of births that you call reincarnation, in order to arrive in the end at Truth. Because you cannot conquer in the present you have metaphysics, philosophies, ideals. What I say is diametrically opposed to all these ideas. Please realize all this. Your beliefs, your craving for the continuance of yourself, your ideas of evolution, progress, with its innumerable paths, your idea of karma— all these are diametrically opposed to what I say. I will explain in my talks what I mean by evolution and progress, not this idea of progress which is but a refined form of selfishness. Through the continuance of the ego, however refined, however perfect, you cannot understand, you cannot realize.

If you are willing to let all those things go completely, to be absolutely free from the past, to face complete solitude, to be homeless, that is, to be absolutely detached, then I can help you, or rather you will help yourself. But if you still cling to your innumerable beliefs, all based on the craving for the continuance of the ego, selfishness, then you will find disillusionment here.

Do not try to compromise these beliefs with what I say. Please see the gravity of this. You are but wasting time, uselessly dissipating energy when you try to compromise between the two. You have your saviours and your masters. I say that there cannot be a saviour, a master, but that through your own effort, through your own struggle, through your own adaptability, your own recollectedness, watchfulness, that is, by becoming fully responsible, you will find the ultimate Reality and not through another. I am going to talk about this Reality and not about masters and saviours. If you are not interested in this, well, there is nothing more to be said; but to be interested in it you must completely dissociate yourself from the past, and that requires persistence, determination, constancy. What I say is diametrically opposed to what you hold. If you want to find out what I say, have a mind that is pliable, eager, seeking, and through your search you will dispel fear. It is no good blindly struggling against fear; seek Truth and fear will disappear, and out of that fearlessness will come pliability and harmony of mind and heart, and the full realization of that ecstasy of completeness. That completeness is the ultimate Reality, and in that Reality there is neither birth nor death, it is ever renewing itself; and the man who knows it is free to live in that eternity in the present.

When you stir up muddy waters and then allow them to settle down, the waters become once more clear. In the evenings, when you gather around the camp-fire, become still and clear so that the tranquillity which is hidden in obscurity may be revealed. When you are thus inwardly still you will find that you become as nothing.
After the confusion of daily strife and conflict and effort, when you sit serenely you will know an emptiness which is as nothing, and in that emptiness is the Reality revealed. That tranquillity which is as nothing is happiness; not the happiness, the contrast of sorrow. You can only come to that happiness if you have been through great struggles, great conflict, great emotion, great joys. And if you have the capacity to gather up all that experience into that stillness, you will find in it the ecstasy of nothingness which is everything. In that silence you will find the ecstasy of absolute effacement. It is not a negation but the tranquillity which allows you to be completely balanced. So during these camp-fires, let the dust and the confusion of the day settle down. It is not by merely stifling and controlling the mind that you have the clarity of running waters, but by being active, pliable, you will have the capacity to realize that stillness. It is not through violent meditation that you will find this tranquillity of nothingness, but by being aware deeply you can come to this happiness, as the lotus that opens its heart to the still evening.

So during these days think greatly and be not afraid of confusion in yourself.
In the clarity after confusion you will find that all obscurity, all deceptions, all disillusionments vanish, and when you are as nothing you hold the perfume of completeness.

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Fri, 05 May 2017 #19
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Ommen 1931

One longs for the continuity of oneself after death, or desires annihilation. But I maintain that for the realization of completenness, the longing for continuity or the desire for annihilation have no significance in the search after Truth.
Individuality must inevitably fade as a flower fades, and because of the fear of death you cling to your personality, to your ego. To you, death is either annihilation or a continuance on another plane. Because you desire to continue in your self-consciousness, you think that you must acquire qualities, virtues, powers. There are two opposites in your mind: death as total annihilation, which some would like, and the continuity of the ego, the individual, in time, which others would like.
Thus you have two opposites, continuity and annihilation. Now I want to show you that neither is true in the realization of completeness, and that completeness, Reality, that unnameable ecstasy, that timeless becoming which is as nothing and yet is everything, does not lie in either of the two opposites. The realization of that completeness, which exists in everything at all time, gives freedom from birth and death. So do not regard what I am going to say this morning from the point of view of opposites—nothingness, annihilation, or as everything, continuity. In the pursuit of the opposites, whatever they may be, you do not arrive at the full realization of completeness. If I may suggest it, rid your mind of the idea either of reincarnation and continuity or of annihilation.

The cause and the subject of suffering is the “I”; it is the “I” that suffers, it is the consciousness of separation which causes suffering, and that consciousness of separation is itself the subject of suffering. This is the beginning of knowledge from my point of view: that suffering will continue to exist so long as there is the consciousness of the “I”, however perfected, however glorified, however expanded. The cause and the subject of your suffering is the self-consciousness of yourself as an ego, a personality, an individuality. I use the words ego, personality, individuality, self-consciousness, as one.

The moment you grasp this fundamental principle: that the “I”, however perfected, however expanded, will remain the cause and subject of sorrow, there is harmony of life; whereas without that knowledge there is utter bewilderment and confusion. So long as the “I” exists there is corruption, confusion and sorrow. In understanding that “I” and not killing it, can man come to the realization of that ultimate Reality which is completeness. Not through destruction of the emotions, not through thoughtlessness, but in understanding, can you come to that full realization in which there is no death. It is a rebirth which is a constant renewing, an eternal spring, not a rebirth that knows birth and death.

To understand the cause and the subject of suffering let us find out what is the
“I”. This body of mine has its sensations of hearing, seeing, smelling, tasting, and feeling. This group we shall call sensation. Then there is perception, the power to create images, imagination. There is the mind which thinks, and there is consciousness. I am dividing them for convenience, not to create a new system. All these: body, sensation, perception, thought, consciousness, go to create the “I”. It is not the “I” which creates them, not the “I” which thinks, which feels, which perceives, which is conscious. The “I” begins to acquire, grasp, hold, and through this grasping, holding, self-consciousness is created. Thus all self-consciousness is acquisition.

The “I” does not exist by itself, it exists only through sensation. To me there is no “I”; it is but sensation, body, perception, thought, consciousness, that create the “I”; and because it must live in separateness, that “I” must acquire, must possess. So consciousness, that “I”, must hold, must grasp, must acquire, and in opposition to that, death seems like annihilation. Now this acquiring, grasping “I”, thinks that through these accumulations it will acquire happiness, completeness. Through that desire of acquisition it sets up the idea of continuity and the fear of annihilation. So the “I” is created in the mind, the “I” does not exist by itself. For its well-being, for its maintenance of separateness, it demands the standardization of thought, with all its implications, and evades all changes.Then there is the standardization of morality, laws framed to check the “I” from becoming too greedy in acquisition, and from this arises fear, the fear of that independent thought which leads man to become his own law.
Naturally, from all this, there is the emphasis on individuality in the wrong place; that is, you think that because the individual is separate and the quality of individuality is acquisition, you should emphasize that quality of acquisition in work. You think that through work the individual will gain more and more for himself and become more possessive in qualities, friendships and objects. The emphasis is laid on the gain to the individual through work. Work must be collective, not individualistic. There must be the planning of cooperative work for the whole and not for the individual alone. We must plan together for the whole of mankind, and in that there cannot be separation into countries, nationalities, peoples.

On the other hand, there is the individual who must free himself, through his own effort, from his “I”, self-consciousness. For that there can be no authority—though there must be an authority in work. Authority must be in the right sphere and not in the wrong sphere as it is at present. You have spiritual authority, that is, you follow someone, a saviour, a guru. There cannot be authority towards the freedom of self-consciousness, because Truth is purely an individual perception and in that perception you must become a law to yourself and cannot follow another.

Because of the false emphasis on individuality, there is the idea either of annihilation or of continuity. The mind is all the time occupied with the “I”: whether “I” shall always exist, whether “I” have enough possessions, power, glory, comfort—all the time grasping, acquiring, growing, and this kind of growth is entirely based on sensation. The “I” exists in that consciousness which depends on sensation, so the mind is occupied with all these longings; and you imagine that the more you acquire, the happier you will be. Examine your systems of life and you will see that everything is based on this. While you are caught up in this division of “yours” and of “mine”, there are many ways of deceiving yourself. But when the mind is free of the “I”, it can begin to renew itself, to recreate itself.

I repeat that the beginning of knowledge is to know that the cause and the subject of suffering is the “I”. When you no longer look at life from the point of view of the “I”, there are no opposites, no acquiring or losing, destroying or building, continuing or annihilating, possessing or renouncing, detachment or attachment.

The mind must be made free, but the way to liberate the self-consciousness of the “I” is not by making the mind forget the “I” by interesting it with something else—then you begin to meditate, you have authority, works, service. Not that you should not serve; but when your mind is free of self-consciousness you will serve and help naturally, with grace and effectiveness.

True understanding is the freedom from self-consciousness. Do not think that you are going to realize the ultimate freedom of self-consciousness without first going through the flame of self-consciousness. It is through suffering, through pain, through pleasure, through becoming responsible for yourself that you understand the ultimate Reality which is the freedom of consciousness, freedom of responsibility. Then there is absolute effacement of the “I” as an individual; there is only completeness, and that completeness is ever existent, permanent, not in time but in itself. You must free the mind of all attachment. You cannot free it by taking refuge in the opposite. In your search to be complete, detachment comes naturally, not in your artificial fight against attachment.
Detachment is not indifference. It is but the beginning of the knowledge of self-consciousness.

It is the “I” which divides life. The mind, in its self-consciousness, in its separateness, divides life. You cannot kill feeling in order to liberate the mind. If you are seeking completeness—not completeness in opposition to incompleteness, but completeness that is in itself its own eternity—there comes the cessation of opposites. The mind is no longer occupied with time as progress towards Reality, towards that completeness.

When the mind is free from all sense of attainment, of progress, of opposites or of sensation, there is then the beginning of true solitude. Not the solitude in opposition to the many; true solitude knows no loneliness. In that solitude there comes tranquillity. Though still reflecting, still examining, still choosing, there is harmony. The mind must be swift as ever-running water that cannot stagnate.
When the mind is so liberated there is harmony, and through that harmony comes the full realization of that completeness in which there is neither birth nor death, neither annihilation nor continuity. Being complete, it is no longer subject to time.

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Sat, 06 May 2017 #20
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

The walls of our prison are created by fear and desire. Fear and desire are two different sides of the same coin, one creating the other. Desire is a reaction of affinity (something we try to get), fear is a reaction of aversion (something we try to avoid).

On the one hand, there is a constant desire in us to seize something, whether it be partnerships, possessions, properties, entertainment and experiences or health. In our mind, we have a conception of what we want, or what an ideal we want to achieve, or what we would like to be ideally, and then we are working hard to achieve that. It can be called desire, or acquisitiveness. First, it can never be satisfied, because even if we satisfy a desire, the satisfaction is short term, then we start to want something different. Secondly, most of the time the desire does not succeed, which engenders frustration or unhappiness if we cannot get what we want in the long term. Third, our possessions possess us more than we possess them. Then there is the suffering of loss, because if we get hold of something and then lose it, we suffer. Thus, desire, acquisitiveness is associated with suffering, frustration, fear of loss, fear of non-gain, fear of dissatisfaction. The problem is that our entire ego is set up by our system of rewards and punishments, and if we do not get something, we suffer. We determine our own happiness by what we can achieve. We derive our own worth by what we could appropriate, what we possess.

On the other hand, we are all slaves of fear. Fear is the creeping dominant factor of our lives. Time is a dominant factor of fear. We're afraid of not achieving, of not fulfilling desire, of not obtaining. We are afraid we were not happy yet. We are worried about what we possess, about our existence, about our relatives, about job, about health, about money, about career, about reputation. We're afraid of death. When I try to protect something, there is fear in the background . When I am trying to prevent something from happening, there is fear in the background. We are afraid of the others, we are afraid of ourselves, we are afraid of the known and of the unknown, we are afraid of death and we are afraid of life. We are afraid our whole lives, we run from fear and we have build a whole network of escapes.

Some of us are aware of this prison and we are trying to escape it. We have some vague idea of freedom. What we are really looking for is a state of peace, tranquility, lasting satisfaction and wisdom. Our mind is trying to acquire this condition, and so searches for different paths to this freedom, it consciously or unconsciously crates some method that it tries to follow, it disciplines itself according to some open or hidden pattern. But that is all wrong, the mind can never achieve this state by force, by effort. The only way to achieve this is to make the mind aware of its own confusion, the constant feverish activity within the walls of desire and fear, and realize that its own effort to obtain some result is the cause of this confusion. As soon as the mind sees that any movement in any direction is a struggle that creates confusion, it will give up. When the mind gives up, there is silence, it no longer tries to change itself according to some pattern. Then there is just choiceless observing. Choice is always born out of desire or fear.

This silence brings to the mind complete peace and a sense of bliss. This silence does not arise by trying to silence our fears, our desires, our problems, this silence arises by silencing ourselves, the observer, and that is a huge difference! We try to break through our prison, amputate our desires or conquer our fears. We do not understand, that we, the observer, are the prison, the desire and the fear. The more effort we make, the more we entangle ourselves in our own confusion.

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Sun, 07 May 2017 #21
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

Ojai 1936

So the question is not what is reality, God, immortality, and whether one should believe in it or not, but what is the thing that is striving, wanting, fearing and longing. What is it and why does it want? What is the centre in which this want has its being? What is the consciousness, the conception from which we start and in which we have our being? From this we must begin our inquiry. I am going to try to explain this process of want, which creates its own prison of ignorance; and please cross over the bridge of words, for the mere repetition of my phrases can have no lasting significance.

This thing that is continually wanting is the consciousness which has become perceptible as the individual. That is, there is an "I" that is wanting. What is the "I"? There is a self-sustaining energy, a force which, through its development, becomes consciousness. This energy or force is unique to each living being. This consciousness becomes perceptible to the individual through the senses. It is at once both self-maintaining and self-energizing, if I may use those words. That is, it is not only maintaining, supporting itself through its own ignorance, tendencies, reactions, wants, but also by this process it is storing up its own potential energies; and this process can be fully comprehended by the individual only in his awakened discernment.

You see something that is attractive, you want it, and you possess it. Thus there is set up this process of perception, want and acquisition. This process is ever self-sustaining. There is a voluntary perception, an attraction or repulsion, a clinging or a rejecting. The "I" process is thus self-active. That is, it is not only expanding itself by its own voluntary desires and actions, but it is maintaining itself through its own ignorance, tendencies, wants and cravings. The flame maintains itself through its own heat, and the heat itself is the flame. Now, exactly in the same way, the "I" maintains itself through want, tendencies and ignorance. And yet the "I" itself is want. The material for the flame may be a candle or a piece of wood, and the material for the "I" process is sensation, consciousness. This process is without a beginning, and is unique to each individual. Experiment with this and you will discern for yourself how real, how actual it is. There is no other thing but the "I", that "I" does not conceal anything, any reality. It is itself and maintains itself continually through its own voluntary demands and activities.

So this process, this continual process of want, creates its own confusion, sorrows and ignorance. Where there is a want there cannot be discernment. That is very simple if one thinks it out. You crave for happiness. You look to the means of getting it. Someone offers you the means. Now, your mind-heart is so blinded by the intense desire for happiness that it is incapable of discernment. Though you may think that you are examining and analyzing the means that is offered to you, yet this deep craving for satisfaction, happiness, security, prevents clarity of comprehension. So where there is a want there cannot be true discernment.

Through want we create confusion, ignorance and suffering, and then we set in movement the process of escape. This escape we call the search for reality. You say: I want to find God, I want to attain truth, liberation; I seek immortality. You never ask yourself what is the "I" that is seeking. You have taken for granted that the "I" is something enduring, a something in itself, and that it is created by some supreme entity. If you examine profoundly you will discern that the "I" is nothing but self- accumulated ignorance,tendencies, wants, and that it does not conceal anything in itself.

Once you deeply grasp this, you will never ask: Must I get rid of all my wants? Must I have no beliefs? Must I have no ideals? Must I be without desires? Is it wrong to have any craving? To understand this whole process of the "I", requires on your part real thinking and deep penetration through discernment. If you comprehend the arising, the coming into being of consciousness through sensation, through want, and see that from consciousness there is born the unit called the "I", which in itself does not conceal any reality, then you will awaken to the nature of this vicious circle. When there is an understanding of its significance, then there is a new comprehension, a new something that is not entrammelled by want, by craving, by ignorance. Then you can live in this world intelligently, sanely, in deep fulfilment, and yet not be of the world. Confusion arises only when you are made incapable of adjustment by your fantastic and harmful conceptions, ideals and beliefs.

If you can deeply comprehend this self-sustaining process of ignorance which gives a solidity to the "I", from which arise all confusion and suffering, then life can be lived fully, without the various subtle escapes and pursuits that, unknowingly, you have created for yourself. Then there comes into being that extraordinary something, a fullness, a bliss. But before this can take place, there must be a profound understanding of the "I" process; unless there is this comprehension, the "I" process is ever creating a duality in itself through want. When there is discernment, then the pursuit of virtue, the attempt to unify yourself with a reality, with God, loses its significance. To discern this process, there cannot be the acceptance of any belief, there cannot be the pursuit of any ideal or the moulding of yourself after a pattern of conduct. You must discern for yourself, deeply and significantly, the cause of this misery, confusion and ignorance, through the arising of the "I" process. Then there comes into being a bliss that has no words for its measure.

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Sun, 07 May 2017 #22
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

Jan Kasol wrote:
If you comprehend the arising, the coming into being of consciousness through sensation

Thank you Jan...

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Mon, 08 May 2017 #23
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

richard viillar wrote:
Thank you Jan...

you are welcome :-)

https://translate.google.com/

Richard, j'ai une astuce pour vous. J'ai remarqué que, parfois, vous avez du mal avec l'anglais. Google a récemment amélioré son traducteur qui est maintenant basé sur les réseaux de neurones profonds et fonctionne très bien. Il suffit d'écrire un texte en français et il est facile à traduire. Je parle seulement un peu français. Tout ce que j'ai écrit créé le traducteur - l'intelligence artificielle.

Richard, I have a tip for you. I noticed that sometimes you have difficulty with English. Google has recently upgraded its translator, which is now based on deep neural networks and works very well. Just write the text in French and it can easily translate it. I can speak just a little French. All I wrote in French did the translator - artificial intelligence.

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Mon, 08 May 2017 #24
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

Jan Kasol wrote:
Richard, j'ai une astuce pour vous

Thank you Jan for the translator, it seems to work well! I come later...

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Mon, 08 May 2017 #25
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

John Raica quotes K:

"sorrow - which is an 'extraordinarily difficult' thing to experience,
when the mind realizes it is itself both the 'creator of sorrow' and the 'feeler of sorrow..."

Jan Kasol quotes K:

"the coming into being of consciousness through sensation"

There is a very important link to understand between these two quotes. .

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Mon, 08 May 2017 #26
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

richard viillar wrote:
There is a very important link to understand between these two quotes. .

What, according to you, is the link, Richard? Our thought process is nothing but a series of images, ideas, sensations, dualities, memories. We live on sensations. Words produce sensations. Words like god, truth, love, freedom produce pleasant sensations. Words like fear, suffering, pain, loneliness produce unpleasant sensations. And our "I", our brain, our self, feeds on those sensations, lives of those sensations. Our "I" is nothing but as series of sensations, which have been stored as memories and which are given continuity by thought. Thouht creates dualities such as bondage and freedom, fear and bravery, confusion and clarity, order and disorder and then chases after the pleasant sensations and avoids the unpleasant sensations. Our "I" is nothing but a sensation composed of many layers of memories. Our "I" is an emptiness, which through sensations, through attachments, through identifications gives life, continuity to itself. But all sensations are transitory and are illusions. Suffering is nothing but a sensation in the brain, pleasure is nothing but a sensation in the brain. When you realize that all sensations are transitory, fleeting, the mind will stop clinging to them. All thoughts, all dualities, all images are the bricks of our prison. And when your mind takes all that, which I have described, and makes another theory out of it, another sensation in which it tries to hide, with which it tries to identify, it will find nothing but emptiness. Nothing is permanent. There is nothing to cling to. And when you cling to nothing, you have a non-abiding, non-dwelling mind.

This post was last updated by Jan Kasol Mon, 08 May 2017.

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Mon, 08 May 2017 #27
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

richard viillar wrote:
the coming into being of consciousness through sensation

this is a very important point, here K tell us something crucial as i see it...

The sensation makes consciousness appear...

Almost all of K's teaching deals with thought and all that flows from it...

We focus our observation on thought and all that can be elaborated with... but There is something anterior to thought which constitutes the support of all that it can elaborate, it is the sensation... the coming into being of consciousness through sensation, the sensation makes consciousness appear.

as i see it, everyday, To be attentive, to be present to the sensation allows the defusing of the consciousness, of the appropriation, of the I etc... And dissatisfaction, suffering, anger, jealousy, sorrow etc ... can be reduced to sensations Without anyone to feel it...

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Mon, 08 May 2017 #28
Thumb_hot-sale-font-b-cool-b-font-cat-animal-poster-custom-font-b-wallpaper-b-font Jan Kasol Czech Republic 174 posts in this forum Offline

yes, Richard. I think you are right and I think about it in a similar fashion. And there are more K talks to back it up.

Ojai 1949

We seem to think that ideas are very important. Our minds are filled with ideas. Our mind is idea - there is no mind without idea, without thought, without verbalization. And ideas play an extraordinarily important part in our life: what we think, what we feel, the beliefs and ideas in which we are conditioned. Ideas have an extraordinary significance with most of us: ideas which seem coherent, intelligent, logical, and also ideas that are romantic, stupid, without much significance. We are crowded with ideas, our whole structure is based on them. And these ideas come into being, obviously, through external influences and environmental conditioning, as well as through inward demands. We can see very well how ideas come into being. Ideas are sensations. There is no idea without sensation. As most of us feed on sensation, our whole structure is based on ideas. Being limited and seeking expansion through sensation, ideas become very important: ideas on God, ideas on morality, ideas on various forms of social organization, and so on and so on.

So, ideas shape our experience, which is an obvious fact. That is, ideas condition our action. Not that action creates ideas, but ideas create action. First, we think it out, then we act; and the action is based on ideas. So, experience is the outcome of ideas; but experience is different from experiencing. In the state of experiencing, if you have noticed, there is no ideation at all. There is merely an experiencing, an acting. Later on comes the ideation of likes and dislikes, derived from that experiencing. We either want that experience to continue, or not to continue. If we like it, we go back to the experience in memory, which is a demand for the sensation of that experience - not experiencing anew. Surely, there is a difference between experiencing and experience, and that should be made fairly clear. In experiencing there is not the experiencer and the experience; there is only a state of experiencing. But after experiencing, the sensations of that experiencing are demanded, are longed for; and out of that desire, arises idea.

Say, for example, you have had a pleasurable experience. It is over, and you are longing for it. That is, you are longing for the sensation, not the state of experiencing; and sensation creates ideas, based on pleasure and pain, avoidance and acceptance, denial and continuance. Now, ideas are not basically important, because one sees that ideas have continuity. You may die, but the ideas that you have had, the bundle of ideas which you are, have a con- tinuance, either partially or wholly, either fully manifested, or only a little; but they have a form of continuity, obviously.

So, if ideas are the result of sensation, which they are, and if the mind is filled with ideas, if the mind is idea, then there is a continuance of the mind as a bundle of ideas. But that, surely, is not immortality; because ideas are merely the result of sensations, of pleasure and not pleasure; and immortality must be something which is beyond ideas, upon which the mind cannot possibly speculate; because it can only speculate in terms of pleasure and pain, avoidance and acceptance. As the mind can only think in those terms, however extensively, however deeply, it is still based on idea; but thought, idea, has continuity, and that which continues is obviously not immortality. So, to know or to experience immortality, or for the experiencing of that state, there must be no ideation. One cannot think about immortality. If we can be free of ideation, that is, if we do not think in terms of ideas, then there is a state of experiencing only, a state in which ideation has stopped altogether. You can experiment with this yourself, and not accept what I am saying. Because, there is a great deal involved in this. The mind must be entirely quiet, without movement backward or forward, neither delving nor soaring. That is, ideation must entirely cease. And that is extremely difficult. That is why we cling to words like the soul, immortality, continuity, God - they all have neurological effects, which are sensations. And on these sensations the mind feeds; deprive the mind of these things, it is lost. So, it holds on with great strength to past experiences, which have now become sensations.

Is it possible for the mind to be so quiet - not partially, but in its totality - , as to have direct experience of that which is not thinkable, of that which cannot be put into words? That which continues is obviously within the limits of time; and through time, the timeless cannot come into being; therefore God, or what you will, cannot be thought of. If you think of it, there is merely an idea, a sensation; therefore it is no longer true. It is merely an idea which has a continuance, which is inherited or conditioned; and such an idea is not eternal, immortal, timeless. It is essential to really feel this, see the truth of it as we discuss it - not say, "This is so, that is not so',"I believe in immortality, and you don't', `You are agnostic, and I am godly'. All such expressions are immature, thoughtless, they have no significance. We are dealing with something which is not merely a matter of opinion, of like or dislike, of prejudice. We are trying to find out what is immortality - not as do so-called religious people who belong to some particular cult or other; but to experience that thing, to be aware of it, because in that is creation. When once there is the experiencing of that, then the whole problem of life undergoes a significant, revolutionary change; and without that, all the squabbles and petty opinions have really no significance at all.

So, one has to be aware of this total process, of how ideas come into being, how action springs from ideas, and how ideas control action and therefore limit action, depending on sensation. It doesn't matter whose ideas they are, whether from the left or from the extreme right. As long as we cling to ideas, we are in a state in which there can be no experiencing at all. Then we are merely living in the field of time - in the past, which gives further sensation, or in the future, which is another form of sensation. It is only when the mind is free from idea that there can be experiencing. Just listen to this, don't reject or accept it. Listen to it, as you would listen to the wind in the trees. You don't object to the wind in the trees; it's pleasant. Or, if you dislike it, you go away. Do the same thing here. Don't reject, just find out. Because, so many people have expressed their opinion on this question of immortality; religious teachers speak of it, as does every preacher around the corner. So many saints, so many writers, either deny or assert; they say that there is immortality, or that man is merely the outcome of environmental influences, and so on and so on - so many opinions. Opinions are not truth; and truth is something that must be experienced directly, from moment to moment, it is not an experience which you want - which is then merely sensation. And only when one can go beyond the bundle of ideas - which is the me, which is the mind, which has a partial or complete continuity - , only when one can go beyond that, when thought is completely silent, only then is there a state of experiencing. Then one shall know what truth is.

or in the Commentaries on Living, Chapter 85

I think that when we really realize that the mind is fueled by sensations as the fire is fueled by food, we stop clinging to that. Suffering is sensation, pleasure is sensation

or from the link above (about non-dwelling mind)
By spending a little time each day refraining from following our thoughts around like a slave, and instead just observe them arise and dissolve without attaching to any of them, we would soon come to the direct recognition that we are not the person we had assumed ourselves to be. We are not our thoughts, and in fact we are a total mystery — undefinable and inconceivable. In reality each experience has its own experiencer. The sense of some continuous identity which we habitually cling to is actually based on bits of thoughts and memory. Upon thorough inspection, no real person can be established. Indeed, what can be noticed, in the course of sincere inspection, is that both thought and thinker are empty

This post was last updated by Jan Kasol Mon, 08 May 2017.

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Mon, 08 May 2017 #29
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

yes Jan... These words pronounced by K have almost passed unnoticed,

So rather than focus on thought, it is judicious, logical and in my sense necessary to be attentive to any form of sensation, it is important to recognize that behind all emotion there is a sensation. Recognize it (the sensation), detect it, disarm the consciousness because the sensation makes it appear.

so as our everyday life is marked by disturbing emotions, this daily life becomes a field of work, an extraordinary observation laboratory to live the naked, totally stripped sensation, and at that moment awareness is there

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Mon, 08 May 2017 #30
Thumb_img_20150716_212047-1-1 richard viillar France 49 posts in this forum Offline

And even when there are no disturbing emotions, the simple fact of detecting the sensations behind feeling oneself as an I, the simple fact of being attentive to sensation, the same sensations that give conviction to exist, defuses the consciousness, the appropration, the I

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