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On Krishnamurti Books 

By Reza Ganjavi

As I gradually downsize my physical life and possessions, I go through almost a hundred books I studied by J. Krishnamurti. Study is the key point. I am not his follower and I do not "believe" in anything he says and I think some of the statements he said were wrong (as you can see below). He provides pointers and insights, some of which are very profound. He also says certain statements that are not true or I disagree with, but he even said himself, "don't follow me". He said this statement many times. He also said it to me directly, when we met -- he also gave me a flower - and we had beautiful profound exchanges (shaking hands, talking, walking). 

I'm going through the markings I made in the books, to select some statements, and keep them as a summary and then given away or dispose of the book.  Some like Think on These Things, or Commentaries on Living, have so many markings that I might as well keep the whole book. It's interesting to see, after years of first reading these books, what still resonates, what is a part of me, what seems insignificant, and what is so profound. 

As the River Joins the Ocean

G. Narayan's book reminds me of the biographies which try to make K into a god. He puts a lot of focus on idolizing K. The book has some questionable parts. Not a valuable book, in my view. 

Four Dialogues at CSUSB University

One of the books I came across was FOUR DIALOGUES WITH MR. J. KRISHNAMURTI and High School and University students and teachers, organize by my old friend Dr. Brij B. Khare with whom I've lost touch for many years (if you're reading this Brij, please contact me).  Professor Khare taught at California State University San Bernardino, California 92407.

Many of the participants are not very familiar with K's work apparently, so he covers many of the basics, which are interesting. I studied this book deeply, as with most of his other books, and made underlines and side notes, and editorial corrections, challenges to the ideas, and filled out extensive evaluation sheets of each of the four dialogues. 

The Presence That Stays

The book contains testimonies by people who knew K. It was published by the JK center in Hyderabad. It has many interesting writings by 

• Dear physicist/philosopher friend, Professor P. Krishna

• An old friend Ms. Ahalya Chari whom I visited in Chennai (Madras) and went to her home which was on the grounds of the Theosophical Society, across from The School run by dear friend Mr. G. Gautama. 

• Old friend Friedrich Grohe whose contributions backfired, in my opinion -- he went from being a benevolent benefactor, to a negative influence, in the view of myself and several close friends of Krishnamurti, because of the repercussions of the influence mongering of his "Gang" / big money on the foundations. Years ago Friedrich and I did many walks together in the mountains, and I've stayed at his house many times. He taught me yoga, pranayama, eye exercises, etc. which Krishnamurti taught him. He is in his 90's now (in 2023). I wish him well. I published a major report on his organization some years ago that's on my website's writings section www.rezamusic.com , called the Fifth Foundation, and a major report on KFT/Brockwood's mismanagement where Friedrich and his Gang emerged as a central figures. 

• Mrs. Radhika Herzberger, a serious scholar of K's work, and former principle of Rishi Valley School, and daughter of Pupul Jayakar. I've had profound email exchanges with Mrs. Herzberger.

• Mark Lee, with whom I was friends until I realized he was behind some strange things such as reportedly giving green light, together with James Paul, both of whom were trustees of KFA, to Michael Krohnen to attack me at a public even held in the K library which was K's own home where Mary Zimbalist lived, and I visited Mary many times.  I also had the impression that Mark Lee was double faced and weak as he was run over by the Grohe Gang influence but always managed to stay in the foundation as a trustee. He may have been a good administrator at some point, but I and some friends of K believe he is somehow clueless about K's teachings. He's on record for telling fictitious stories about K, so I don't trust his recollections, and unfortunately don't trust his editorial works either. But I wish him well. I was at his house many times, and know and like his dear wife Asha. 

• Dear friend Evelyne Blau with whom we organized video showings in Los Angeles, and I've been to her house several times.

• Donald Ingram Smith, an old friend and author, who dated a friend of mine who was 18 while he was 80 and they were very good together despite the judgements of others

• Vikram Parchure, whom I met in Thailand. Dr. Parchure's son. I met Dr. Parchure at Brockwood Park, and he taught me some exercises. Dr. Parchure had sex with a female friend of mine who was a student at K schools, while she visited India. 

And others. Some of the writings were ridiculous and tried to make a god out of K. And distortions such as appear in some biographies. 

Mr. Krishna Nath and Others' Disrespect for K's Wish Regarding Early Works

K made it clear on a number of occasions, that the early works should be ignored. 

In his book: On The Teachings, Mr. Krishna Nath whom I met in a Swiss summer gathering, disrespected that and published a number of material, which are so NOT Krishnamurti, and K knew it and so he expressly asked that that work be ignored, yet years later that simple wish is disrespected and the material is published. Anyone who reads that material, gets a totally wrong idea of what K and his teachings is about. K had a significant awakening after which he totally discarded some of the things he said earlier. 

Garbage Book: Star in the East by Roland Vernon

In my big pile of K books - stored in a big luggage that's now found its way to the surface to be processed, I came across several terrible books that I had marked as garbage -- such as Roland Vernon's preposterous, horrible, incompetent, biased biography of Krishnamurti, "Star in the East".

Seven Master One Path - by John Selby

About Krishnamurti (chapter 7 - Called Experiencing Bliss)

Review by Reza Ganjavi

The author continually pointed towards the simplicity of the spiritual path once we put aside the confusing clutter of the judging mind. 

This is a typical distortion in interpretation. It shows the author had not really studied K's work. 

Spiritual path is not something which K talks about or assesses as simple or difficult. 

K also does not promote suppressing anything. He suggested understanding, bringing order, and action which comes from understanding.

He refers to K's "followers" but in reality K did not want to have followers. He made it very clear, He even told some of us directly in person that he did not want to have followers. How odd that is for the traditional mind!

Reading more of the authors writing demonstrates how little he has studied K's work before venturing to write about him.

He refers to K's audience calming down and focusing and that he would close his eyes and concentrate.

K spoke a lot about the distinction between awareness, attention and concentration, which implies exclusion etc. but the author is clearly speaking using conventional terms

Garbage Book: Two Birds on One Tree by Ravindra

Another garbage book is Ravi Ravindra's Two Birds on One Tree. He really illustrates how clueless he is about K's teachings. Yet, he is invited as a speaker by Mark Lee and some others at the Krishnamurti Foundation America who are also clueless about core teachings of K which are meaningless unless you live the truth they point to (which have nothing to do with K anymore as truth is truth -- for example, the importance of speaking truth and living noble values like integrity, compassion, etc.). 

My opinion on some at KFA being clueless about K's teachings is based on observing how its leaders have behaved which are so contrary to K's teachings. I've written about that, and still have a major publication to make about the disastrous mismanagement of KFA by Jaap Sluijter and company. 

See: https://www.rezamusic.com/writings/on-j-krishnamurtis-work/about-ravi-ravindras-garbage-ideas-tabloid-book-kfa

See video: https://www.youtube.com/watch?v=yza0e98peEU

See my notes about promotion of Ravindra's garbage book by Friedrich Grohe's Gang: https://www.rezamusic.com/writings/on-j-krishnamurtis-work/the-fifth-foundation

The Theme Books

The Theme books that Mark Lee and company put together after K's death was a disaster. They started specializing K's books by themes,  which made them boring and dull. Compare a boring book in the series "On..." to the general books like Freedom From The Known, or many other books of his, it's evident that these series was a disaster. And such an emphasis was put on the man -- with a big picture of him on the cover (which was not the case in many of the older books including his best-seller "Think on These Things" which had no picture of him - and the first book of his which I read -- I suppose because people like Mark Lee never grasped the depth of what K was talking about -- so they focused on the person instead of the message -- and Mr. Lee went on to promote himself as Mr. Everything Krishnamurti, after K's death, which led to the horrendous situations where he would just make up fake stories in order to sizzle up interest in himself I guess. That's my opinion based on factually incorrect, fictitious nonsense Mark Less has promoted about K. 

But he was not the only one. Other people in that circle were also largely missing the point -- people like Michael Krohnen, who cooked for K.  Just because some people were in K's vicinity doesn't make them philosophers or even good students of K as the real studying is of one's own self, reactions, which in these isolated, protected, small environments of the Foundations, is less present that people living their daily lives who study themselves in the mirror of relationship, earnestly, without direction or motive except to find out and inquire into what-is. 

The ultimate disaster in these foundations, in my opinion, are people like Friedrich Grohe's Gang including Raman Patel, Rabindra Singh, and the people they instated at the foundations such as Jaap Sluijter, the disastrous Executive Director of KFA, Nasser Shamim and Mina Masoumian KFT / Brockwood Park, whom in my view, based on many facts, fast tracked these organizations down a path Krishnamurti dreaded and unfortunately predicted. 

Biographies

I did a lot of underlining and marking of the biographies, all of which I read with interest. But at this stage in life I find the content uninteresting. I know all about Krishnamurti's development since childhood and don't think it's relevant, as he pointed out himself too, to some of the key challenges and pointers he offered which are very helpful in healing minds and hearts. 

Pupul Jayakar and Mary Lutyens biographies are reportedly distorted, as per opinion of people I respect. One of the books is deemed as fiction than a biography. However, they contain some interesting and important quotes by K, which I underlined when I read them way back when, and will retain those quotes. Mrs. Pupul Jayakar's book has many valuable letters from K, and lots of fun anecdotal stories -- their validity is not known. She also has a lot of herself in the book, which is valuable if we keep in mind that she's expressing her subjective impressions - some of her personal stories with K are quite interesting. But I must also say that as we see in some videos, K was very frustrated in some talks with Pupulji because she didn't seem to grasp some key points, so it was like pulling teeth. 

Trustee Meetings 

I have a number of artifacts which are not published as books, which contain discussions K had with trustees of various foundations, schools, international committees, etc. -- I took the important quotes. What stands out is his dislike for organizations including his own. 

Exploration Into Insight

This is a great book but unfortunately Mrs. Pupul Jayakar is in it and in these conversations as usual she shows to be so clueless and really drags K down -- the conversations of K with Pupul is often like pulling teeth.

• Because the self is the thought, the image, the image of K and the image of the ‘me’. So, watch every movement of thought, never letting one thought go without realizing what it is. Try it. Do it and you will see what takes place. This gives muscle to the brain.

• The image that thought has created is ‘me’. The ‘me’ is the image... I am observing the image which is me, which is, say, ‘I want to attain nirvana,’ which means I am greedy. 

• To know myself I watch; I watch my relationship to you, to my wife, to my husband. In that watching I see myself reflected in that relationship. I want my wife because I want sex; I want her comfort; she looks after my children; she cooks; I depend on her. So, in my relationship to her, I discover the pleasure principle, the attachment principle and the comfort principle and so on. Am I observing it without the past, without any conclusion? Is my observation precise? The moment one says ‘Be a light to yourself’, all authority is gone... I have no authority, no guide. Then how do I act with regard to tyranny, the tyranny of the guru, of the ashramas? To be a light to oneself means being holistic.

• You act, after learning; that is, in learning there is an accumulation of information, knowledge and you act according to that knowledge, skilfully or non-skilfully. That is learning; accumulating knowledge and acting from it. Then there is learning from acting, which is the same as the other. Both are acting on the basis of knowledge. So knowledge becomes the authority and where there is authority there must be suppression. You will never ascend anywhere through that process; it is mechanical. Do you see both as mechanical movement?

• To know oneself is one of the most difficult things because in the observation of myself I come to a conclusion about what I am seeing; and the next observation is through that conclusion.

• At the moment of feeling there is neither the observer nor the observed, there is only that state. Then the observer comes in and says, that is jealousy and he proceeds to interfere with that which is, he runs away from it, suppresses it, rationalizes it, justifies it, or escapes from it. Those movements indicate the observer in relation to that which is.

• There is only that state of violence. Then the observer comes in which is the movement of thought. Thought is the past—there is no new thought—and that movement of thought interferes with the present. That interference is the observer and you study the observer only through that interference. It tries to escape from what is irrational in violence, to justify it and so on, which are all traditional approaches to the present. The traditional approach is the observer.

• Any form of interference with the present is the action of the observer. Don’t accept this. Tear it to pieces, find out.

• Your experiences, your inclinations and motives, all that is the movement of the past, which is knowledge. Movement of the past can only take place through knowledge, which is the past. So the past interferes with the present; the observer comes into operation. If there is no interference, there is no observer, there is only observation. 

• In observation there is neither the observer nor the idea of observation. This is very important to understand. There is neither observer nor the idea of not having an observer; which means there is only pure observation without the word, without the recollection and association of the past. There is nothing, only observation.

• The observation of authority which is in the demand from another for enlightenment; the leaning on, the attachment to, another, all that is a form of authority. And is there ‘authority’ in operation in my brain, in my mind, in my being? ‘Authority’ may be experience, knowledge depending on the past—a vision and so on. Is there an observation of the movement of thought as ‘authority’?

• if your whole being is filled with that extraordinary energy called sorrow and there is no escape; but the moment you move away in any direction, it is a dissipation of that energy. Are you filled with that energy which is called sorrow completely, or is there a part of you, somewhere in you, where there is a loophole?

• Whole means healthy, physically healthy. Then it means sanity, mentally and physically and from that arises holy. All that is implied in the word ‘holistic’ or ‘whole’.

• When you have very good health and when the brain emotionally, intellectually, is sane without any quirk, without any neurotic movement, it is holy. That is the holistic approach. If there is a quirk, an idiosyncrasy, a belief, it is not whole—so clean it up, do not talk about holistic. The holistic happens when there is sanity, health.

• I want to live a life without conflict, which means life is action. 

• The word ‘intelligence’ means not only to have a very alert mind, but to read between the lines. I read between the lines of the known activity. Having read that, my intelligence says that in the field of the known, action will be contradictory.

• Investigate means to ‘trace out’. Search means ‘seeking something to find’.

• I would say the basis for the depth of silence is poise, harmony between the mind, the body and the heart, great harmony, and the putting aside of any artificial methods, including control. I would say the real basis is harmony.

• complete harmony is the foundation for the purity of silence.

• I want to find out what is harmony between the mind, the body and the heart, a total sense of being whole without fragmentation, without the overdevelopment of the intellect, but with the intellect operating clearly, objectively, sanely; and the heart not operating with sentiment, emotionalism, outbreaks of hysteria, but with a quality of affection, care, love, compassion, vitality; and the body with its own intelligence, not interfered with by the intellect.

• the brain needs two things: security and a sense of permanency.

• Any movement to break out, is still within the periphery. Is there an action, a move which is not self-centred?

Starting around page 65, they are talking about Kundalini and K discards some traditional concepts and misconceptions.

• I say, sir, that before we ask that question, there is in the Indian tradition a word which I think is very valuable. That word is ‘adhikar’. Adhikar means that the person must cleanse himself sufficiently before he can pose this question to himself. It is a question of cleansing.

• Unless your life, your daily life is a completely non-self-centred way of living, the other cannot possibly come in.

• When there is a coming back to something, I question whether you have had that energy.

• Psychic experience must be totally put aside.

• why do you call it something extraordinary? Why do we attribute something extraordinary to this? I am just suggesting, it may be that you have become very sensitive. That is all. Very acutely sensitive.

• Sensitivity has more energy. But why do you call it extraordinary, kundalini, this, that or the other?

• Unless the self-centred movement stops, the other can’t be.

Education and Significance of Life

• We must understand discontent, of which most of us are afraid. Discontent may bring what appears to be disorder; but if it leads, as it should, to self-knowledge and self-abnegation, then it will create a new social order and enduring peace. With self-abnegation comes immeasurable joy. Discontent is the means to freedom…

• Individual enlightenment does affect large groups of people, but only if one is not eager for results. If one thinks in terms of gain and effect, right transformation of oneself is not possible.

• To understand ourselves, we must be aware of our relationship, not only with people, but also with property, with ideas and with nature.

• Our whole upbringing and education have made us afraid to be different from our neighbour, afraid to think contrary to the established pattern of society, falsely respectful of authority and tradition.

• Fortunately, there are a few who are in earnest, who are willing to examine our human problems without the prejudice of the right or of the left; but in the vast majority of us, there is no real spirit of discontent, of revolt. When we yield uncomprehendingly to environment, any spirit of revolt that we may have had dies down, and our responsibilities soon put an end to it.

• Reaction only breeds opposition, and reform needs further reform. But there is an intelligent revolt which is not reaction, and which comes with self-knowledge through the awareness of one’s own thought and feeling. It is only when we face experience as it comes and do not avoid disturbance that we keep intelligence highly awakened; and intelligence highly awakened is intuition, which is the only true guide in life.

• As long as education does not cultivate and integrated outlook on life, it has very little significance. 

• Instead of awakening the integrated intelligence of the individual, education is encouraging him to conform to a pattern and so is hindering his comprehension of himself as a total process.

• Intelligence is the capacity to perceive the essential, the what is. And to awaken this capacity in oneself and in others is education 

• When there is no self-knowledge, self-expression becomes self-assertion, with all its aggressive and ambitious conflicts. Education should awaken the capacity to be self-aware and not merely indulge in gratifying self-expression.

• Fear prevents intelligence and is one of the causes of self-centered action.

• When we are inwardly poor, we indulge in every form of outward show, in wealth, power and possessions. When our hearts are empty, we collect things. If we can afford it, we surround ourselves with objects that we consider beautiful, and because we attach enormous importance to them, we are responsible for much misery and destruction. The acquisitive spirit is not the love of beauty; it arises from the desire for security, and to be secure is to be insensitive. The desire to be secure creates fear; it sets going a process of isolation which builds walls of resistance around us, and these walls prevent all sensitivity. However beautiful an object may be, it soon loses its appeal for us; we get used to it, and that which was a joy becomes empty and dull. Beauty is still there, but we are no longer open to it, and it has been absorbed into our monotonous daily existence.

• What is essential in education, as in every other field, is to have people who are understanding and affectionate, whose hearts are not filled with empty phrases, with the things of the mind. If life is meant to be lived happily, with thought, with care, with affection, then it is very important to understand ourselves; and if we wish to build a truly enlightened society, we must have educators who understand the ways of integration and who are therefore capable of imparting that understanding to the child.

• Money invariably corrupts unless there is love and understanding. But if it is really a worthwhile school, the necessary help will be found. When there is love of the child, all things are possible.

• Virtue comes with freedom, it comes when there is an understanding of what is.

On Education

• Do any of you meditate? Not only to sit still, not only to examine the ways of the mind but also to invite the conscious and the unconscious and to push further into silence and see what happens further and further. If you do not do this, are you not missing a lot in life.

• Meditation is a form of self-recollected awareness, a form of discovery, a form of cutting loose from tradition, from ideas, conclusions, a sense of being completely alone, which is death. With that sense of the total, can you meet the immediate?

• There is a great deal to learn about yourself. It is an endless thing, it is a fascinating thing, and when you learn about yourself from yourself, out of that learning wisdom comes. Then you can live a most extraordinary, happy, beautiful life.

• Have you noticed, especially in the evenings and early mornings, a quality of silence which permeates, which penetrates the valley?

• When you pay attention, you see things much more clearly.

• When you concentrate, you don’t see everything. But when you are paying attention, you see a great deal.

• Attention is very important in the class, as well as when you are outside, when you are eating, when you are walking. Attention is an extraordinary thing.

• Human beings throughout the world—whether in Russia or in China or in America or in Europe or in this country—are being educated to conform, to fit into society and into their culture, to fit into the stream of social and economic activity, to be sucked into that vast stream that has been flowing for thousands of years. Is that education, or is education something entirely different? Can education see to it that the human mind is not drawn into that vast stream and so destroyed; see that the mind is never sucked into that stream; so that, with such a mind, you can be an entirely different human being with a different quality to life?

• How does one create a mind that is not ambitious, that is extraordinarily active, efficient; that has a real perception of what is true in daily life, which is after all religion?

• You have to learn never to accept anything which you yourself do not see clearly, never to repeat what another has said.

• if you learn from yourself about yourself, then you will not be a second-hand human being.

• The real issue is to find out how to live in a world that is so compulsively authoritarian, so brutal and tyrannical, not only in the immediate relationships but in social relationships, how to live in such a world with the extraordinary capacity to meet its demands and also to be free. I feel education of the right kind should cultivate the mind not to fall into grooves of habit, however worthy or noble, however technologically necessary, but to have a mind that is extraordinarily alive, not with knowledge, not with experience, but alive. Because often the more knowledge one has, the less alert the brain is.

TALKS WITH AMERICAN STUDENTS

without having great energy and therefore great passion and intensity, life must inevitably be, as it is now, a thing of pleasure, entertainment and the accumulation of knowledge or things.

BEYOND VIOLENCE 

The word `individuality' means `indivisible', not fragmented. Individuality means a totality, the whole, and the word `whole'

what you see is much more important than what you `should do' from what you see. The moment you see very clearly, there is action from that clarity.

what you are is a living thing, and when you condemn what you see in yourself, you are condemning it with a memory which is dead, which is the past. Therefore there is a contradiction between the living and the past. To understand the living, the past must go, so that you can look.

If you follow anybody you are destroying yourself and the other. 

rid yourself of the idea of `if'. Do not live somewhere in the future; the future is what you project now. The now is the past; that is what you are when you say, `I am living now'. You are living in the past, because the past is directing and shaping you; memories of the past are making you act this way or that way. So `to live' is to be free of time; and when you say `if', you are introducing time. And time is the greatest sorrow.

Is there not immediate action? - action that is intelligence; the seeing of the danger and acting; intelligence in which there is no division between seeing and acting. In the very perception is action. When one does not act, insanity begins, imbalance takes place;

The Flight Of The Eagle

• The whole concept of control and concentration undergoes a tremendous change; it becomes attention, something entirely different. If one understands the nature of attention, that attention can be focused, one understands that it is quite different from concentration, which is exclusion. Then you will ask, ‘Can I do anything without concentration?’ ‘Do I not need

• ‘Image forming’ arises from inattention; when there is attention there is no building up of any concept.

• The mind cannot be fresh, innocent, young, vital, passionate, unless there is an ending, psychologically, to everything of the past.

• Envy arises through comparison, through measurement, through wanting to be something different from what one is.

• Yoga means skill in action, not merely the practice of certain exercises which are necessary to keep the body healthy, strong, sensitive—which includes eating the right food,

• I do not think this is possible—such a radical revolution—so long as there is a division between the ‘observer’ and the observed, between the ‘experiencer’ and the experienced. It is this division that brings about conflict.

• It is fear that destroys love—this is not a theory—it is fear that makes for anxiety, attachment, possessiveness, domination, jealousy in all relationships, it is fear that makes for violence.

• There is the watcher and the watched. The watched being fear, and the watcher being the ‘me’ that wants to get rid of that fear. So there is an opposition, a contradiction, a separation and hence there is conflict between fear and the ‘me’ that wants to be rid of that fear. Are we communicating with each other?

• The watcher is the watched—if something totally new comes along then there is no watcher at all. But because the watcher recognizes his reaction as fear, which he has known previously, there is this division...  If they are the same, you eliminate altogether the contradiction, the ‘me’ and the ‘not me’, and with them you also wipe away all kinds of effort totally. But this does not mean that you accept fear, or identify yourself with fear.

• There is only fear—not the watcher who watches fear, because the watcher is fear.

• When you begin to analyse, the analyser must be extraordinarily free from all prejudices and conditionings; he has to look, to observe. Otherwise if there is any kind of distortion in his judgment, that distortion increases as he continues to analyse.

• Time and thought make fear—time as yesterday, today and tomorrow.

• time involves fear and thought. There is no time if there is no thought. Thinking about that which happened yesterday, being afraid that it may happen again tomorrow—this is what brings about time as well as fear.

• thought breeds fear; thinking about the past or the future—the future being the next minute or the next day or ten years hence—thinking about it makes it an event. And thinking about an event which was pleasurable yesterday, sustains or gives continuity to that pleasure, whether that pleasure be sexual, sensory, intellectual or psychological; thinking about it, building an image as most people do, gives to that event in the past a continuity through thought and breeds more pleasure. Thought breeds fear as well as pleasure; they are both matters of time.

• Thought breeds fear as well as pleasure; they are both matters of time.

• Observe reactions, without judging, evaluating, distorting, be so completely attentive to every reaction and in that attention you will see that there is no observer or thinker or experiencer at all.

• But if there is no contradiction whatsoever then you have abundance of energy.

• observe your reaction, do not call it good or bad. When you call it good or bad you bring about contradiction.

• these images have relationship; you and she do not have relationship. These images come into being when you are not attentive in your relationship—it is inattention that breeds images.

• just observe without bringing in your prejudices? Then you will see there is a totally different kind of action that comes from that observation.

• that complete attention does not exist because our life is spent wasting energy in inattention.

• the watcher is the product of thought. And how does thought come into being? One can see very easily, it is the response of memory, experience and knowledge which is the brain, the seat of memory. When anything is asked of it, it responds by a reaction which is memory and recognition. The brain is the result of millennia of evolution and conditioning—thought is always old, thought is never free, thought is the response of all conditioning... When thought realizes that it cannot possibly do anything about fear because it creates fear, then there is silence; then there is complete negation of any movement which breeds fear. Therefore the mind, including the brain, observes this whole phenomenon of habit and the contradiction and struggle between the ‘me’ and the ‘not me’. It realizes that the watcher is the watched. And seeing that fear cannot be merely analysed and put aside, but that it will always be there, the mind also sees that analysis is not the way.

• Realizing this whole pattern choicelessly, objectively, in oneself, seeing all this, thought itself says, ‘I will be quiet without any control or suppression’, ‘I will be still.’

• You must ask questions in order to find out. But one has to ask the right question, and in the very asking of the right question is the right answer.

• To take things as they come, actually, not theoretically, one must be free of the ‘me’, the ‘I’. And that is what we have been talking about this morning, the emptying of the mind of the ‘me’ and ‘you’, and the ‘we’ and ‘they’. Then you can live from moment to moment, endlessly, without struggle, without conflict. But that is real meditation, real action—not conflict, brutality and violence.

First And Last Freedom

• The understanding of oneself is not a result, a culmination; it is seeing oneself from moment to moment in the mirror of relationship—one’s relationship to property, to things, to people and to ideas.

• Thought itself has become a contradiction because we have not understood the total process of ourselves; and that understanding is possible only when we are fully aware of our thought, not as an observer operating upon his thought, but integrally and without choice—which is extremely arduous. Then only is there the dissolution of that contradiction which is so detrimental, so painful.

• On the contrary, contradiction gives us an impetus to live; the very element of friction makes us feel that we are alive. The effort, the struggle of contradiction, gives us a sense of vitality. That is why we love wars, that is why we enjoy the battle of frustrations. So long as there is the desire to achieve a result, which is the desire to be psychologically secure, there must be a contradiction; and where there is contradiction, there cannot be a quiet mind. Quietness of mind is essential to understand the whole significance of life. Thought can never be tranquil; thought, which is the product of time, can never find that which is timeless, can never know that which is beyond time. The very nature of our thinking is a contradiction, because we are always thinking in terms of the past or of the future; therefore we are never fully cognizant, fully aware of the present.

• To be fully aware of the present is an extraordinarily difficult task because the mind is incapable of facing a fact directly without deception. Thought is the product of the past and therefore it can only think in terms of the past or the future; it cannot be completely aware of a fact in the present. So long as thought, which is the product of the past, tries to eliminate contradiction and all the problems that it creates, it is merely pursuing a result, trying to achieve an end, and such thinking only creates more contradiction and hence conflict, misery and confusion in us and, therefore, about us.

• To be free of contradiction, one must be aware of the present without choice. How can there be choice when you are confronted with a fact? Surely the understanding of the fact is made impossible so long as thought is trying to operate upon the fact in terms of becoming, changing, altering. Therefore self-knowledge is the beginning of understanding; without self-knowledge, contradiction and conflict will continue. To know the whole process, the totality of oneself, does not require any expert, any authority.

Education and the significance of life

• at least we can bring about, in the world of our everyday relationships, a fundamental change which will have its own effect. Individual enlightenment does affect large groups of people, but only if one is not eager for results. If one thinks in terms of gain and effect, right transformation of oneself is not possible.

• Our many problems can be understood and resolved only when we are aware of ourselves as a total process, that is, when we understand our whole psychological make-up; and no religious or political leader can give us the key to that understanding. 

• To understand ourselves, we must be aware of our relationship, not only with people, but also with property, with ideas and with nature. If we are to bring about a true revolution in human relationship, which is the basis of all society, there must be a fundamental change in our own values and outlook; but we avoid the necessary and fundamental transformation of ourselves, and try to bring about political revolutions in the world, which always leads to bloodshed and disaster.

THE IMPOSSIBLE QUESTION

There are two parts, the habits, and the observer who is concerned with those habits. And the observer is also a habit. So both are habits. I fiddle with my fingers and the observation comes from an entity which is also the result of habits.

In the deeper layers there may be the source and means of finding out new things, because the superficial layers have become mechanical, they are conditioned, repetitive, imitative; there is no freedom to find out, to move, to fly, to take to the wind! And in the deeper layers, which are not educated, which are unsophisticated and therefore extraordinarily primitive—primitive, not savage—there may be the source of something new.

And a mind that is frightened, though it may not know it is because it is attached, obviously is not free and must therefore live in a constant state of conflict.

thought has nothing whatsoever to do with joy. This is a tremendous discovery for yourself—not something you have been told, not something to write about, interpreting it for somebody to read. There is a vast difference between delight, joy and bliss, on the one hand, and pleasure on the other.

One must have patience to inquire; young people do not have patience, they want instant results—instant coffee, instant tea, instant meditation—which means that they have never understood the whole process of living. [that was 1972 - before personal computers and smart phones]

The point is whether your mind, as that of a human being, acts completely. A human being of the world—you understand?—is not an individual. ‘Individual’ means indivisible. An individual is one who is undivided in himself, who is non-fragmentary, who is whole, sane, healthy; also ‘whole’ means holy.

You cannot be whole if you do not know what love is.

To answer that question we have to inquire into the function of thought, its meaning, substance and structure; because it may be that thought itself divides, and that the very process of trying to find an answer through thinking, through reasoning, causes separation.

Thought inevitably divides life into the past, present and future. As long as there is thought, as the past, life must be divided into time.

VARIOUS

THESE I AUDIO-DICTATED SO THERE ARE PROBABLY A LOT OF EDITORIAL TYPING SPELLING ISSUES. I will read through and correct them as time allows. 

Thought is limited because it’s a material process and matter is limited. Except the other type of thought that’s not born from chaotic content… /// also b/c it’s based on experience. Limited so divisive – so conflict.  – identification with group  : want sense of being.

The real issue is, can thought function when necessary, and then be completely still at other times? The mind has to find out whether the brain cells can be totally quiet, and thus respond to a dimension they do not know.

Our society doesn’t see individual qualities -  just adapt to environment To see needs calm mind – if traumatized it’s hard to see In education spontaneous way of learning is suppressed

If you have understood an experience then that experience is over it leaves no residue. It is because we do not understand experience because we remember the pleasure or the pain of it that we are never inwardly simple. Those who are religiously inclined pursue the things that make for outward simplicity. But inwardly they are chaotic confused with innumerable longings desires knowledge. They are frightened of living of experiencing.


When the mind is not cluttered up with words then thinking is not thinking as we know but it is an activity without the word without the symbol therefore it has no frontier. The word is the frontier


So he's distinguishing between thinking with words thinking when the mind free from words


If you are simply aware of the whole structure of habit without resistance then you will find there is freedom from habit and in that freedom a new thing takes place.

It is only the free mind that can perceive something beyond itself.

Conflict will always exist as long as the idea is more important than the fact.

Meditation is a process of freeing the mind from systems end of giving attention without either being absorbed or making an effort to concentrate.

A mind that listens with complete attention will never look for a result because it is constantly unfolding. Like a river it is always in movement. Such a mind is totally unconscious of its own activity in the sense that there is no perpetuation of a self, of a me, which is seeking to achieve an end.

A problem comes into being only when there is a search for result. When does search for result ceases then only is there no problem.

There is no sorrow when there is perception of what is.

If comes obscurely not when you are watching wanting. It is there as sudden as sunlight as pure as the night but to receive it the heart must be full and the mind empty. Now you have the mind full and your heart empty..


If there is a gap between what is said and your own reaction to what is said, in that interval, whether you prolong it indefinitely, for a long period, or for a few seconds, in that interval, if you observe, there comes clarity. It is the interval that is the new brain. Immediate reaction is the old brain, and the old brain functions in its own traditional accepted reactionary animalistic sense. When there is an abeyance of that
When the reaction is suspended, then you will find that the new brain acts, and it is only the new brain that can understand, not the old brain

Having lost the song we pursue the singer. We learn from the singer the technique of song, but there is no song. And I say the song is essential. The joy of singing is essential. When the joy is there the technique can be built up from nothing. You will invent your own technique, you won't have to study elocution or style. When you have UC and the very seeing of beauty is an art.


Is not to ask What is the purpose of life of existence? But to be clear the confusion that is within you. Just like a blind man who asks what. If I tell him what light is he will listen according to his blindness according to his darkness but suppose he is able to see then he will never ask the question what is light. It is there.


Similarly if you can clarify the confusion within yourself find what the purpose of life is, you will not have to ask, you will not have to look for it, all that you have to do is to be free from those causes that bring about confusion


Sorrow breeds sorrow. sorrow is time as thought. To end sorrow is to come into contact with death why living, by dying to your name to your house to your property to your cause so that you are fresh young clear and you can see things as they are without any distortion.


One has to live everyday dying period dying because you are then in contact with life.


With love do what you will, there is no risk, there is no conflict. Then love is the essence of virtue.


Freedom comes when you understand the whole problem of envy greed ambition and the desire for power. It is freedom from those things that allows the extraordinary thing called character to flower. Such a man has compassion He knows what it is to love, not the man who merely repeats a lot of words about morality.


When the mind is completely empty only then is it capable of receiving the unknown. The mind is not purged until it understands the content of relationship, its relationship with property come on with people, until it has established the right relationship with everything. Till it understands the whole process of conflict in relationship, the mind cannot be free. Only when the mind is holy silent, completely inactive, not projecting, when it is not seeking and is utterly still, only then that which is eternal and timeless comes into being.

The mind cannot be still as long as it is ignorant of itself.

That state of creation has no cause therefore a mind in that state is every moment dying and living and loving and being..

To meditate is to purge the mind of its self-centered activity etc etc but also it's good to be quiet and be be quiet of course but he didn't really highlight that that much as much as you should have but these are razzles words reza

What is deeply and thoroughly understood will not repeat itself.

These are Reza's words:

most people the most difficult thing is observing what is. But that is the beginning of self-knowledge. The mirror of relationship does not distort and allows the person to see what they are which brings freedom from conditioning

It is a great art for the mind to be completely silent without coercion. And only then is there a possibility of experiencing that which may be called God.

To be is to be related, and it is only in the midst of relationship that we can spontaneously discover ourselves as we are. It is this very discovery of ourselves as we are, without any sense of condemnation or justification, that brings about a fundamental transformation in what we are -and that is the beginning of wisdom. J.Krishnamurti, Collected Works, Vol. VI,220, Choiceless Awareness  

To be, is to be related; and it is only in the midst of relationship that we can spontaneously discover ourselves as we are. It is this very discovery of ourselves as we are, without any sense of condemnation or justification, that brings about a fundamental transformation in what we are; and that is the beginning of wisdom.

July 16, 1950

When the mind is empty silent, when it is in a state of complete negation, which is not blankness, nor the opposite of being positive, but a totally different state in which all thought has ceased. Only then it is possible for that whichever is unnameable to come into being

Have you noticed that love is silence

Mind with abundant energy is still, it becomes that which is sublime,. That energy is love. 

The real is not separate from that energy itself

When becoming ceases truth comes into being

Belief is a drug 

Thought is the self the me 

Truth beauty virtue  no continuity so not of time so not of thought 

You can find the unknown only in relationship. Too 55

The real comes into being when thought is still. Stillness comes when there is love. 

Is it possible to perceive to feel to react with love so that the mind itself does not become the soil in which the reaction takes root and becomes a problem 

Intelligence is this quality of sensitive awareness of what is

The energy of attention is freedom

_________________________________________________________

These are not verbatim quotes 

The mind events the idea of freedom in another world when it sees that there is no freedom here on this Earth 

It is fear that makes us accept conditioning 

You you can observe very very closely intimately what fear is only when the observer is the observed 

On the occasion of any fear arising there's immediate perception and the ending of it 

The observer the thinker is part of thought. If there is no thinking there is no thinker The two are inseparable, the thinker is the thought. 

But it's possible to think without a thinker being present as a psychological entity as an image that one has that that is the thinker. Because thinking is a process in the mind that can happen when necessary and there is no need for a thinker as a separate entity when that is happening. These are resident jobs words of loo 

When there is any kind of fear in relationship there must be fragmentation, there must be division. 

Paraphrasing 

To watch your reactions throughout the day, in the bus, etc also when you are alone, and Florida wonderful process of observation, the act of seeing, the art of seeing, in which there is no division between the observer and the observed  

_________________________________________________________

To observe clearly there must be no image coming in between the observer and the thing observed

Comparison makes the mind dull

Commentaries On Living - Volume 1

• Desire is ever of the future; the desire to become is inaction in the present. The now has greater significance than the tomorrow. In the now is all time, and to understand the now is to be free of time. Becoming is the continuation of time, of sorrow. Becoming does not contain being. Being is always in the present, and being is the highest form of transformation. Becoming is merely modified continuity, and there is radical transformation only in the present, in being.

• Identification and love do not go together, for the one destroys the other. Identification is essentially a thought process by which the mind safeguards and expands itself; and in becoming something it must resist and defend, it must own and discard. In this process of becoming, the mind or the self grows tougher and more capable; but this is not love. Identification destroys freedom, and only in freedom can there be the highest form of sensitivity.

• Identification puts an end to discovery; it is another form of laziness. Identification is vicarious experience, and hence utterly false. To experience, all identification must cease. To experiment, there must be no fear. Fear prevents experience. It is fear that makes for identification - identification with another, with a group, with an ideology, and so on.

• Identification is a refuge. A refuge needs protection, and that which is protected is soon destroyed. Identification brings destruction upon itself, and hence the constant conflict between various identifications.

• He who has identified himself can never know freedom, in which alone all truth comes into being.

•  It is because thought plays the role of love that all the complications and sorrows arise.

• Isolation can never give birth to aloneness; the one has to cease for the other to be. Aloneness is indivisible and loneliness is separation. That which is alone is pliable and so enduring. Only the alone can commune with that which is causeless, the immeasurable. To the alone, life is eternal; to the alone there is no death. The alone can never cease to be.

• Truth is the understanding of what is from moment to moment without the burden or the residue of the past moment.

•  The greater the outward show, the greater the inward poverty.

•  The power that wealth gives is a hindrance to the understanding of reality, as is also the power of gift and capacity. 

• Tranquillity is a state of understanding, and becoming denies this understanding. Becoming creates the sense of time, which is really the postponement of understanding. The ”I shall be” is an illusion born of self-importance.

• Love in relationship is a purifying process as it reveals the ways of the self. Without this revelation, relationship has little significance.

• Silence comes when the mind is no longer seeking, no longer caught in the process of becoming. This silence is not cumulative, it may not be built up through practice. The silence must be as unknown to the mind as the timeless; for if the mind experiences the silence, then there is the experiencer who is the result of past experiences, who is cognizant of a past silence; and what is experienced by the experiencer is merely a self-projected repetition. The mind can never experience the new, and so the mind must be utterly still. The mind can be still only when it is not experiencing, that is, when it is not terming or naming, recording or storing up in memory.

• The desire to main- tain this freedom gives continuity to the memory of the becomer, which is a hindrance to reality. Reality has no continuity; it is from moment to moment, ever new, ever fresh. What has continuity can never be creative. ... Reality is not to be spoken of; and when it is, it is no longer reality.

• If we are able to face that emptiness, to be with that aching loneliness, then fear altogether disappears and a fundamental transformation takes place. For this to happen, there must be the experiencing of that nothingness - which is prevented if there is an experiencer. If there is a desire for the experiencing of that emptiness in order to overcome it, to go above and beyond it, then there is no experiencing; for the self, as an identity, continues. If the experiencer has an experience, there is no longer the state of experiencing. It is the experiencing of what is without naming it that brings about freedom from what is.

• Contentment comes with the awareness of what is, and simplicity with the freedom from what is.

• Experiencing is not a continuity; for what has continuity is sensation, at whatever level. The repetition of sensation gives the appearance of a fresh experience, but sensations can never be new. The search of the new does not lie in repetitive sensations. The new comes into being only when there is experiencing; and experiencing is possible only when the urge and the pursuit of sensation have ceased.

• Experiencing can come only with the absence of the desire for sensation; the naming, the terming must cease. There is no thought process without verbalization; and to be caught in verbalization is to be a prisoner to the illusions of desire.

• What is bought can be lost, and what is given can be taken away; and so authority and its fear are bred. Fear is not to be put away by appeasements and candles; it ends with the cessation of the desire to become.

• The mind cannot think about something which is not of itself; it cannot think of the unknown.

• The movements of the self are revealed in the action of relationship; and when relationship is not confined within a pattern, it gives an opportunity for self-revelation. Relationship is the action of the self, and to understand this action there must be awareness without choice; for to choose is to emphasize one interest against another.

• Without thoughts there is no thinker. Thoughts create the thinker, who isolates himself to give himself permanency; for thoughts are always impermanent.

• There must be silent awareness of naming, and so the understanding of it. We name not only to communicate, but also to give continuity and substance to an experience, to revive it and to repeat its sensations. This naming process must cease, not only on the superficial levels of the mind, but throughout its entire structure.

• When all the many layers of consciousness are quiet, utterly still, only then is there the immeasurable, the bliss that is not of time, the renewal of creation.

• Simplicity comes into being with freedom from the acquisitive drive of the desire to achieve. Achievement is identification, and identification is will. Simplicity is the alert, passive awareness in which the experiencer is not recording the experience. Self-analysis prevents this negative awareness; in analysis there is always a motive—to be free, to understand, to gain—and this desire only emphasizes self-consciousness. Likewise, introspective conclusions arrest self-knowledge.

• Ignorance of the ways of the self leads to illusion; and once caught in the net of illusion, it is extremely hard to break through it. It is difficult to recognize an illusion, for, having created it, the mind cannot be aware of it. It must be approached negatively, indirectly. Unless the ways of desire are understood, illusion is inevitable. Understanding comes, not through the exertion of will, but only when the mind is still. The mind cannot be made still, for the maker himself is a product of the mind, of desire.

• Ignorance of the ways of the self leads to illusion; and once caught in the net of illusion, it is extremely hard to break through it. It is difficult to recognize an illusion, for, having created it, the mind cannot be aware of it. It must be approached negatively, indirectly. Unless the ways of desire are understood, illusion is inevitable. Understanding comes, not through the exertion of will, but only when the mind is still. The mind cannot be made still, for the maker himself is a product of the mind, of desire. There must be an awareness of this total process, a choiceless awareness; then only is there a possibility of not breeding illusion. Illusion is very gratifying, and hence our attachment to it. Illusion may bring pain, but this very pain exposes our incompleteness and drives us to be wholly identified with the illusion. Thus illusion has great significance in our lives; it helps to cover up what is, not externally but inwardly. This disregard of the inward what is leads to wrong interpretation of what is outwardly, which brings about destruction and misery. The covering up of what is is prompted by fear. Fear can never be overcome by an act of will, for will is the outcome of resistance. Only through passive yet alert awareness is there freedom from fear.

• Words are satisfying because their sounds reawaken forgotten sensations; and their satisfaction is greater when words are substituted for the actual, for what is. We try to fill our inward emptiness with words, with sound, with noise, with activity; music and the chant are a happy escape from ourselves, from our pettiness and boredom.

• The search for permanency is the everlasting cry of self-fulfilment; but the self can never fulfil, the self is impermanent, and that in which it fulfils must also be impermanent. Self-continuity is decay; in it there is no transforming element nor the breath of the new. The self must end for the new to be. The self is the idea, the pattern, the bundle of memories; and each fulfilment is the further continuity of idea, of experience. Experience is always conditioning; the experiencer is ever separating and differentiating himself from experience. So there must be freedom from experience, from the desire to experience. Fulfilment is the way of covering up inward poverty, emptiness, and in fulfilment there is sorrow and pain.

• Belief conditions experience, and experience then strengthens belief. What you believe, you experience. The mind dictates and interprets experience, invites or rejects it. The mind itself is the result of experience, and it can recognize or experience only that with which it is familiar, which it knows, at whatever level. The mind cannot experience what is not already known.

• We hurt others because we ourselves are hurt, we are so bruised by our own conflicts and sorrows. The more we are inwardly tortured, the greater the urge to be outwardly violent. Inward turmoil drives us to seek outward protection; and the more one defends oneself, the greater the attack on others.

• If we did not guard the idea, the centre of accumulation, there would be no “me” and “mine.” We would then be utterly sensitive, vulnerable to the ways of our own being, the conscious as well as the hidden; but as most of us do not desire to discover the process of the “me,” we resist any encroachment upon the idea of ourselves. The idea of ourselves is wholly superficial; but as most of us live on the surface, we are content with illusions.

• What has continuity can never be other than that which it is, with certain modifications; but these modifications do not give it a newness. It may take on a different cloak, a different colour; but it is still the idea, the memory, the word. This centre of continuity is not a spiritual essence, for it is still within the field of thought, of memory, and so of time. It can experience only its own projection, and through its self-projected experience it gives itself further continuity. Thus, as long as it exists, it can never experience beyond itself. It must die; it must cease to give itself continuity through idea, through memory, through word. Continuity is decay, and there is life only in death. There is renewal only with the cessation of the centre; then rebirth is not continuity; then death is as life, a renewal from moment to moment. This renewal is creation.

• When there is the discovery, the experiencing of that nothingness as you, then fear—which exists only when the thinker is separate from his thoughts and so tries to establish a relationship with them—completely drops away. Only then is it possible for the mind to be still; and in this tranquillity, truth comes into being.

• The word is memory, and when the word is no longer significant, then the relationship between the experiencer and the experienced is wholly different; then that relationship is direct and not through a word, through memory; then the experiencer is the experience, which alone brings freedom from fear.

• Only in understanding what is is there freedom from what is.

• The self is put together, and it is only in undoing the self that that which is not the result of influence, which has no cause, can be known.

• Where there is possession there can never be love; to possess is to destroy love.

• We all place ourselves at various levels, and we are constantly falling from these heights. It is the falls we are ashamed of. Self-esteem is the cause of our shame, of our fall. It is this self-esteem that must be understood, and not the fall. If there is no pedestal on which you have put yourself, how can there be any fall? Why have you put yourself on a pedestal called self-esteem, human dignity, the ideal, and so on? If you can understand this, then there will be no shame of the past; it will have completely gone. You will be what you are without the pedestal. If the pedestal is not there, the height that makes you look down or look up, then you are what you have always avoided. It is this avoidance of what is, of what you are, that brings about confusion and antagonism, shame and resentment. You do not have to tell me or another what you are, but be aware of what you are, whatever it is, pleasant or unpleasant: live with it without justifying or resisting it. Live with it without naming it; for the very term is a condemnation or an identification. Live with it without fear, for fear prevents communion, and without communion you cannot live with it. To be in communion is to love. Without love, you cannot wipe out the past; with love, there is no past. Love, and time is not.

• Experience is the memory of experiencing, is it not? When experiencing ends there is experience, the result. While experiencing, there is no experience; experience is but the memory of having experienced. As the state of experiencing fades, experience begins. Experience is ever hindering experiencing, living. Results, experiences, come to an end; but experiencing is inexhaustible. When the inexhaustible is hindered by memory, then the search for results begins. The mind, the result, is always seeking an end, a purpose, and that is death. Death is not when the experiencer is not. Only then is there the inexhaustible.

• Meditation is freeing the mind of its own thoughts at all levels. Thought creates the thinker. The thinker is not separate from thought; they are a unitary process, and not two separate processes. The separate processes only lead to ignorance and illusion. The meditator is the meditation. Then the mind is alone, not made alone; it is silent, not made silent. Only to the alone can the causeless come, only to the alone is there bliss.

• See the truth that thought, the outcome of the known, can never be in the state of experiencing. Experiencing is always the new; thinking is always of the old. See the truth of this, and truth brings freedom—freedom from thought, the result. Then there is that which is beyond consciousness, which is neither sleeping nor waking, which is nameless: it is.

• Love is not a becoming, a state of “I shall be”. That which is becoming cannot commune, for it is ever isolating itself. Love is the vulnerable; love is the open, the imponderable, the unknown.

• Thought is sensation, thought is sensuous, thought is the sexual problem. Thought cannot end itself in order to be creative; thought cannot become something other than it is, which is sensation.

• Love is when the thinker is not. The thinker is not an entity different from thought; thought and the thinker are one. The thinker is the thought.

• That which is inexhaustible is ever new, and that which has continuance is ever in the fear of ending. That which ends knows the eternal beginning of love.

• One can find out if it is possible to be free only by inquiring into the whole process of conditioning, of influence. The understanding of this process is self-knowledge. Through self-knowledge alone is there freedom from bondage, and this freedom is devoid of all belief, all ideology.

• The experiencing of that nothingness is the beginning of wisdom.

• Without understanding the ways of conflict and how it comes into being, of what value is it merely to suppress or sublimate conflict, or find a substitute for it? You may be able to suppress a disease, but it is bound to show itself again in another form. Will itself is conflict, it is the outcome of struggle; will is purposive, directed desire.

• will is destructive, for action towards an end is self-enclosing, separating, isolating. You cannot silence conflict, desire, for the maker of the effort is himself the product of conflict, of desire. The thinker and his thoughts are the outcome of desire; and without understanding desire, which is the self placed at any level, high or low, the mind is ever caught in ignorance. The way to the supreme does not lie through will, through desire. The supreme can come into being only when the maker of effort is not. It is will that breeds conflict, the desire to become or to make way for the supreme. When the mind which is put together through desire comes to an end, not through effort, then in that stillness, which is not a goal, reality comes into being.

• Simplicity lies in the understanding of what is, not in trying to change what is into simplicity. Can you change what is into something it is not? Can greed, whether for God, money or drink, ever become non-greed? What we identify ourselves with is always the self-projected, whether it is the supreme, the State or the family. Identification at any level is the process of the self. Simplicity is the understanding of what is, however complex it may appear. The what is is not difficult to understand, but what prevents understanding is the distraction of comparison, of condemnation, of prejudice, whether negative or positive, and so on. It is these that make for complexity. What is is never complex in itself, it is always simple. What you are is simple to understand, but it is made complex by your approach to it; so there must be an understanding of the whole process of approach, which makes for complexity. If you do not condemn the child, then he is what he is and it is possible to act. The action of condemnation leads to complexity; the action of what is is simplicity. Nothing is essential for stillness but stillness itself; it is its own beginning and its own end. No essentials bring it about, for it is. No means can ever lead to stillness. It is only when stillness is something to be gained, achieved, that the means become essential. If stillness is to be bought, then the coin becomes important; but the coin, and that which it purchases, are not stillness. Means are noisy, violent, or subtly acquisitive, and the end is of like nature, for the end is in the means. If the beginning is silence, the end is also silence. There are no means to silence; silence is when noise is not. Noise does not come to an end through the further noise of effort, of discipline, of austerities, of will. See the truth of this, and there is silence.

• Silence cannot be put together, nor does it come with the action of will.

• The talk had meaning in that silence, and silence was the background of the word. Silence gave expression to thought, but the thought was not silence. Thinking was not, but silence was; and silence penetrated, gathered and gave expression. Thinking can never penetrate, and in silence there is communion.

• Contentment is the understanding of what is, and what is is never static. A mind that is interpreting, translating what is, is caught in its own prejudice of satisfaction. Interpretation is not understanding.

• The mind and what is are not two separate processes, but naming separates them. When this naming ceases, there is a direct relationship: the mind and the what is are one. The what is is now the observer himself without a term, and only then is the what is transformed; it is no longer the thing called emptiness with its associations of fear, and so on. Then the mind is only the state of experiencing, in which the experiencer and the experienced are not. Then there is immeasurable depth, for he who measures is gone. That which is deep is silent, tranquil, and in this tranquillity is the spring of the inexhaustible. The agitation of the mind is the usage of word. When the word is not, the measureless is.

Life Ahead

Contentment is not satisfaction. Contentment is something very vital. It is a state of creativeness in which there is the understanding of what actually is. Begin to understand what you actually are from moment to moment, from day to day, you will find that out of this understanding there comes an extraordinary feeling of vastness, limitless comprehension.

If you are really aware outwardly the inward awareness also begins to awaken and you become more and more conscious of your reaction to what people say to what you read and so on. External reaction or response in your relationship with other people is the outcome of an inward state of wanting of hope of anxiety fear. This outward and inward awareness is an unitary process which brings about a total integration of human understanding. 

 
I must begin to see the false in my relationships with ideas, with people, with things. When the mind sees that which is false, then that which is true comes into being and then there is ecstasy, there is happiness.



We demand a belief when we want to escape from a fact into an unreality.


Religion is not escape from the fact. Religion is the understanding of the fact of what you are in your everyday relationships, religion is the manner of your speech, play You Talk the way you address your servants, the way you treat your wife, your children, and neighbors.

For most of us contradiction is an extraordinary field in which the mind is caught. I want to do this, and I do something entirely different. If I face the fact of wanting to do this, there is no contradiction. And therefore at one stroke I abolish all together all sense of the opposite. And my mind then is completely concerned with what is, and with the understanding of what is.

Goodness then is not a quality, not a virtue, is the state of love.



The moment the mind ceases to think in terms of becoming something, there is cessation of action which is not stagnation. It is a state of total attention which is goodness


That can be goodness only when there is a totality of attention in which there is no effort be or not to be.


Through a process of evolution, through time, can the me which is the center of evil, ever become noble good? Obviously not. Which is evil, the psychological me, will always remain evil. But we do not want to face that. We think that through the process of time through growth and change I will ultimately some reality. This is our hope, that is our longing. That the eye will be made perfect through time.

What is this eye this me? It is a name, a form, a bundle of memories, hopes, frustrations, longings, pains, sorrows, passing joys. We want this me to continue and become perfect can we say that beyond the me there is a super me, a higher self, a spiritual entity which is timeless, but since we have thought of it that spiritual entity is still within the field of time is it not? If we can think about it, it is obviously within the field of our reasoning.


To learn is a movement from the known to the unknown.


The greatness of relationship is it's very insecurity. By seeking security in relationship you are hindering its function, brings its own peculiar actions and misfortunes.


Most of us avoid or put aside the tension in relationship, referring the ease and comfort of satisfying dependency, an unchallenged security a safe anchorage. Family and other relationships become a refuge, the refuge of the thoughtless.



The craving to become causes fears, to be, to achieve, it depends and genders fear. The state of non-fear is not negation, it is not the opposite of fear no it is courage. In understanding the cause of fear there is its cessation, not to becoming courageous, for in all becoming there is the seed of fear.

Dependence on things, people, or an ideas reed's fear. Dependents arises from ignorance. From the lack of self-knowledge, from Inward poverty. Fear causes uncertainty of mind-heart, preventing communication and understanding.

Through self-awareness we begin to discover and so comprehend the cause of fear, not only the superficial but the deep, causal and accumulative fears. Fear is both inborn and acquired, it is related to the past, and to free thought feeling from it, past must be comprehended through the present. The past is ever wanting to give birth to the present which becomes the identifying memory after me and the Mine the eye the self is the root of all fear