Post by sneakingcat on Apr 25, 2007 19:55:31 GMT
Hello everyone , I just wanted to tell you all that you can access for free several J. Krishnamurti's teaching chapters on this website : www.jkrishnamurti.org
I would like to share some of his words with you all here:
J. krishnamurti:
WHAT IS MEDITATION? Before we go into that really quite complex and intricate problem we ought to be very clear as to what it is that we are after. We are always seeking something, especially those who are religiously minded; even
for the scientist, seeking has become quite an issue—seeking. This factor, of seeking, must be very clearly and definitely understood before we go into what meditation is and why one should meditate at all, what is its use and where does it get you.
The word ‘seek’—to run after, to search out—implies, does it not, that we already know, more or less, what we are after? When we say we are seeking truth, or we are seeking God—if we are religiously minded—or we are seeking a perfect life and so on, we must already have in our minds an image or an idea.
To find something after seeking it, we must already have known what its contour is, its colour, its substance and so on. Is there not implied in that word ‘seeking’ that we have lost something and we are going to find it and that when we find it we shall be able to recognize it—which means that we have already known it, that all we have to do is to go after it and search it out? In meditation the first thing we realize is that it is no use to seek; for what is sought is predetermined by what you wish; if you are unhappy, lonely, in despair, you will search out hope, companionship, something to sustain you, and you will find it, inevitably. In meditation, one must lay the foundation, the foundation of order, which is righteousness—not respectability, the social morality which is no morality at all, but the order that comes of understanding disorder: quite a different thing.
We have been talking about the necessity for the emergence of the individual. Society with all its complex influences and conditioning shapes thought; and if an individual is to emerge—and it is only the individual that can find the immense—it seems to me that this social influence, its morality, its corrupting ideations must be understood. Is it possible for the mind which has been so conditioned—every thought which has been so shaped, moulded by every kind of influence—to emerge totally, uncorrupted, without a mark, completely free? Because it is only such a mind which is an uncorrupted mind—not a shaped mind, not a mind that is moulded by circumstances, by
influences—that can go very far in the discovery of what is truth, that can find out if there is a reality which is beyond the measure of the mind. And as we were pointing out the other day when
we met here, power, position in every form, breeds authority. As we have pointed out at every talk, it is important to understand what ‘listening’ is—just to listen completely, easily, without effort. Because it is effort, struggle, that prevents clarity. It is
effort that perverts, that induces every form of distortion. And is it possible to listen to anything without a struggle, without a distortion? To see a flower, not botanically, not horticulturally, but to see it actually—what is it? It is quite arduous to see your friend, your wife, your children without distortion, without giving an opinion, without bringing in innumerable ideations—just to observe. From that observation and from that listening there is an action which itself brings about clarity without any form of effort.
I would like to share some of his words with you all here:
J. krishnamurti:
WHAT IS MEDITATION? Before we go into that really quite complex and intricate problem we ought to be very clear as to what it is that we are after. We are always seeking something, especially those who are religiously minded; even
for the scientist, seeking has become quite an issue—seeking. This factor, of seeking, must be very clearly and definitely understood before we go into what meditation is and why one should meditate at all, what is its use and where does it get you.
The word ‘seek’—to run after, to search out—implies, does it not, that we already know, more or less, what we are after? When we say we are seeking truth, or we are seeking God—if we are religiously minded—or we are seeking a perfect life and so on, we must already have in our minds an image or an idea.
To find something after seeking it, we must already have known what its contour is, its colour, its substance and so on. Is there not implied in that word ‘seeking’ that we have lost something and we are going to find it and that when we find it we shall be able to recognize it—which means that we have already known it, that all we have to do is to go after it and search it out? In meditation the first thing we realize is that it is no use to seek; for what is sought is predetermined by what you wish; if you are unhappy, lonely, in despair, you will search out hope, companionship, something to sustain you, and you will find it, inevitably. In meditation, one must lay the foundation, the foundation of order, which is righteousness—not respectability, the social morality which is no morality at all, but the order that comes of understanding disorder: quite a different thing.
We have been talking about the necessity for the emergence of the individual. Society with all its complex influences and conditioning shapes thought; and if an individual is to emerge—and it is only the individual that can find the immense—it seems to me that this social influence, its morality, its corrupting ideations must be understood. Is it possible for the mind which has been so conditioned—every thought which has been so shaped, moulded by every kind of influence—to emerge totally, uncorrupted, without a mark, completely free? Because it is only such a mind which is an uncorrupted mind—not a shaped mind, not a mind that is moulded by circumstances, by
influences—that can go very far in the discovery of what is truth, that can find out if there is a reality which is beyond the measure of the mind. And as we were pointing out the other day when
we met here, power, position in every form, breeds authority. As we have pointed out at every talk, it is important to understand what ‘listening’ is—just to listen completely, easily, without effort. Because it is effort, struggle, that prevents clarity. It is
effort that perverts, that induces every form of distortion. And is it possible to listen to anything without a struggle, without a distortion? To see a flower, not botanically, not horticulturally, but to see it actually—what is it? It is quite arduous to see your friend, your wife, your children without distortion, without giving an opinion, without bringing in innumerable ideations—just to observe. From that observation and from that listening there is an action which itself brings about clarity without any form of effort.
