Category Archives: Krishnamurti

Jiddu Krishnamurti- Ending Sorrow

Conflict in relationships

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Fear as an extraordinary jewel

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Is it possible to end all sorrow

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The depth and beauty

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Q & A

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More to be added later- need some time to organize media space.

Play this:

Loreena McKennitt – The dark night of the soul

Upon a darkened night
the flame of love was burning in my breast
And by a lantern bright
I fled my house while all in quiet rest

Shrouded by the night
and by the secret stair I quickly fled
The veil concealed my eyes
while all within lay quiet as the dead

Chorus
Oh night thou was my guide
oh night more loving than the rising sun
Oh night that joined the lover
to the beloved one
transforming each of them into the other

Upon that misty night
in secrecy, beyond such mortal sight
Without a guide or light
than that which burned so deeply in my heart

That fire t’was led me on
and shone more bright than of the midday sun
To where he waited still
it was a place where no one else could come

Chorus

Within my pounding heart
which kept itself entirely for him
He fell into his sleep
beneath the cedars all my love I gave
And by the fortress walls
the wind would brush his hair against his brow
And with its smoothest hand
caressed my every sense it would allow

Chorus

I lost myself to him
and laid my face upon my lovers breast
And care and grief grew dim
as in the mornings mist became the light
There they dimmed amongst the lilies fair
There they dimmed amongst the lilies fair
There they dimmed amongst the lilies fair

 


Loreena writes in the CD booklet about this song:

May, 1993 – Stratford … have been reading through the poetry of 15th century Spain, and I find myself drawn to one by the mystic writer and visionary St. John of the Cross; the untitled work is an exquisite, richly metaphoric love poem between himself and his god. It could pass as a love poem between any two at any time … His approach seems more akin to early Islamic or Judaic works in its more direct route to communication to his god … I have gone over three different translations of the poem, and am struck by how much a translation can alter our interpretation. Am reminded that most holy scriptures come to us in translation, resulting in a diversity of views.

Music by Loreena McKennitt
Lyrics by St. John of the Cross (San Juan de la Cruz), arr. and adapted by Loreena McKennitt
From: The mask and mirror (1994).

peace-

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Krishnamurti Audio

(There is other KM audio to be found on this blog but I think these are ones I haven’t posted before.)

Krishnamurti–Why Do We Live With Stress

Krishnamurti–Meditation,Silence and the quiet Mind–

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Filed under Free Audio Books, Krishnamurti, mp3, Spirituality

Quote Parade

I would not be surprised if some of this is repetitive- shared in previous posts. So, it gets the official seal:

Quote Parade (or did I say that already):

“The being of separate beings is non-separate being.” Chuang-tse (c.369-c.286 BCE).

“We, the originally vast, serene, and marvellous mind are all pure and illuminatingly all-inclusive. Nothing can hinder us: we are as free as the firmament.” Tsung Kao (1089-1163)

“From the beginning, not a thing is.” Hui Neng (638-713)

“Be still. And know I am God” Psalm 46

“This consciousness exists as each being, and nothing else exists.” The Vigyan Bkairava and Sochanda Tantra.

“The eye through which I see God is the same eye through which God sees me: my eye and God’s eye are one eye, one seeing, one knowing, one love.” Meister Eckhart

“Seeing that one cannot see the absence-of-things (subjectivity) is true seeing, permanent seeing.” Shen Hui

“You must have a clear understanding that all things are only a manifestation of the mind itself. Everything, everything in this world is nothing but a complex manifestation of one’s mental activities.” Lankavatara Sutra

“Remember that from the first to the last not even the smallest grain of anything perceptible has ever existed or ever will exist.’ Huang Po

“I am Not, but the Universe is my Self.” Shih T’ou (700-790)

“Body, heaven and hell, bondage and freedom, as also fear, all these are mere concepts. What have I to do with all these, I who am pure Consciousness?” Ashtavakra Gita

“Let me remind you that the perceived cannot perceive.” Huang Po

“Prajna (Subjectivity) is our true nature.” Hui Neng

“Our original Buddha-nature is, in highest truth, devoid of any atom of objectivity.” Huang Po

“I’ve told you all that constitutes the very core of Truth; there is no you, no me, no Superior Being, no disciple, no guru.” Dattatreya

“Moreover, in thus contemplating the totality of phenomena, you are contemplating the totality of Mind. All these phenomena are intrinsically void and yet this Mind with which they are identical is no mere nothingness.” Huang Po

“Phenomena only exist in the mind that perceives them.” Tibetan Book of the Dead

“What you are looking for is what is looking.” St. Francis of Assisi (attrib.)

“Simply see the world as yourself. Embrace things as they are.” Lao Tzu

“If this principle is understood, that will amount to real deliverance, for the attainment of which there can be no other method.” Hui Hai (trans. John Blofeld 1948)

“Why this talk of seeing into your own nature?……That Nature and your perception of it are one.” Huang Po

“Seeing that one cannot see the absence-of-things (subjectivity) is true seeing, permanent seeing.” Shen Hui

“There is absolutely nothing which can be attained.” Huang Po, Wan Ling Record

“Form is emptiness and emptiness is form. Emptiness is nothing but form, and form is nothing but emptiness. Apart from nothing there is no anything, and apart from anything there is no nothing. Apart from our phenomenal world there is no Void, and apart from the Void, there is no phenomenal world.” Heart Sutra

“Since there is no room in the Infinite even for nothingness, I cannot be nothing; and since the Infinite has no parts, I am therefore the Whole.” Shaikh Ahmad al Alawi (1870-1932).

“The essential Understanding is that in reality nothing is. This is so obvious that it is not perceived.” Wei Wu Wei

“There is neither creation nor destruction, neither destiny nor free will, neither path nor achievement. This is the final truth.” Ramana Maharshi (1879-1950)

“The very idea of going beyond the dream is illusory. Why go anywhere? Just realise that you are dreaming a dream you call the world, and stop looking for ways out. The dream is not your problem. Your problem is that you like one part of the dream and not another. When you have seen the dream as a dream, you have done all that needs to be done.” Nisargadatta Maharaj

(1897?-1981)

“There is no such thing as an entity. Now you know you are awake because you are here and you have that knowledge. There is nothing else other than this knowledge, no entity.” Nisargadatta Maharaj

“Greater than the greatest good in life is to know who we are.” Nisargadatta Maharaj

“With the belief in the individual entity/doer, problems never cease. When the illusory nature of the individual is seen, problems never arise.” Ramesh Balsekar

“There is a Presence that is unnameable that thought cannot touch. It is not your possession; it is what you are.” Adyashanti

“From the perspective of the infinite it is obvious that the individual self absolutely does not exist. The idea that we have a self that controls, arbitrates, or is the doer behind our actions, is absurd. The individual self is nothing but an idea of who we are.” Suzanne Segal

“All said and done: everything is I and I am no thing. All phenomena are objective manifestations. What I am objectively is the totality of phenomenal manifestation. What I am subjectively is all that all phenomena are. Nothing personal about it anywhere or at any stage. The personal notion is not inherent and is the whole trouble.” Wei Wu Wei

“I am Presence; not I am present or you are present or he is present. When one sees the situation as it really is, that no individual is involved, that what is present is Presence as a whole, then the moment this is perceived there is liberation.” Nisargadatta Maharaj

“The Vastness is perceiving itself out of itself at every moment, within every particle of itself everywhere simultaneously.” Suzanne Segal

“ So-called self-realization is the discovery for yourself that there is no self to discover.” U.G.Krishnamurti

“You will come in due course to realise that your true glory lies where you cease to exist.” Ramana Maharshi

“What is real does not die. What is unreal never lived.” Nisargadatta Maharaj

“A person is not a thing or a process but an opening through which the absolute manifests.” Martin Heidegger

“Pure Apperceiving is the subjective Functioning of Potential, sense perception is the temporal reflex in objectivity, phenomena are a conceptual interpretation of that. Therefore that which they are is the mind that is perceiving them. True Apperceiving is perceiving that, as mind, you are bringing into apparent existence whatever you perceive. Consequently the fundamental nature of all phenomena is the Apperceiving of it.” Wei Wu Wei

“An eye cannot see itself, and Truth cannot express itself,because, being non-duality, it cannot be conveyed dualistically as the object of a subject.” Wei Wu Wei

“There is no such thing as an entity. Now you know you are awake because you are here and you have that knowledge. There is nothing else other than this knowledge, no entity.” Nisargadatta Maharaj

“The Void is nothing, absolutely nothing – and Nothing is absolutely everything. For both exist in mind.” Wei Wu Wei

“The essential Understanding is that in reality nothing is. This is so obvious that it is not perceived.” Wei Wu Wei


“You see, the search takes you away from yourself; it is in the opposite direction. It has absolutely no relation. The search is always in the wrong direction, so that all you consider very profound, all that you consider sacred is a contamination in that consciousness. You may not like the word ‘contamination’ but all that you consider sacred, holy and profound is a contamination.” U.G. Krishnamurti


“What is real does not die. What is unreal never lived. Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded garment. The real you is timeless and beyond life and death. The body will survive as long as it is needed. It is not important that it should live long.” Nisargadatta Maharaj


Neem Keroli Baba

Devyaparadhaksamapana Stotram
na mantram no yantram tadapi ca na jane stutimaho
na cahvanam dhyanam tadapi ca na jane stutikathah
na jane mudraste tadapi ca na jane vilapanam
param jane matastva danusaranam klesaharanam

Neither do I know chants nor do I know methods, nor do I know how to make prayer. I don’t know how to invoke you nor how to meditate, I have no knowledge of any songs. I don’t know any signs (mudras) and I don’t know the method of imploring deep pleading. But I know one thing for sure, if I follow you (within the folds of your love) I will be released from all my troubles.

vidher-ajnanena dravina-virahenalasataya
vidheya sakyatvat-tava caranayor-ya cyutir-abhut
tad-etat ksantavyam janani sakaloddharini sive
kuputro jayeta kvacidapi kumata na bhavati.

O, Kind Mother (the Liberator of all without discrimination), I don’t know the method of doing puja and I am also lazy by nature. I also do not have the capacity to do the right kind of prayer, With all these shortcomings, if there have been any mistakes, please overlook them. Because a son can be bad, however, it is not in the Mother’s nature to be bad.

prthivyam putraste janani bahavah santi saralah
param tesam madhye viralataralo ham tava sutah
madiyo yam tyagah samucitamidam no tava sive
kuputro jayeta kvacidapi kumata na bhavati.

O, Mother, on this earth you have many good sons and daughters but out of all these I am the most bad child of yours 0, Goddess, you have forsaken me because I have not concentrated on you, this is not reasonable, Because a son can be bad, however, it is not in the Mother’s nature to be bad.

jaganmatarmatastava caranaseva na racita
na va dattam devi dravinamapi bhuyastava maya
tathapi tvam sneham mayi nirupamam yatprakuruse
kuputro jayeta kvachidapi kumata na bhavati

O, Mother of the Universe, I have never rubbed your feet or done any sort of service, I have not given you wealth, but even strangely enough, you are bestowing your grace on undeserving me Because a son can be bad, however, it is not in the Mother’s nature to be bad.

parityakta deva vividha-vidha-seva kulataya
maya pancagiter-adhikam-apanite tu vayasi
idanim cen-matas-tava yadi krpa napi bhavita
niralambo lambodara-janani kam yami saranam.

O, Paravati Ma, Mother who has given birth to Ganesh, while I do prayers to other gods, I remain busy with different kinds of works, all gods have left me because I ‘m eighty-five years, and I can not give them all the prayers. I am despaired and I can not expect any help from them. If you also leave me at this time where shall I go for support except to you?

svapako jalpako bhavati madhu-pakopama-gira
niratanko ranko viharati ciram koti-kanakaih.
tavaparne karne visati manuvarne phalam-idam
janah ko janite janani japaniyam japa-vidhau

O, Mother! If anybody hears even a word of your chant, the result is–even the meanest man can utter the sweet pronunciation of this chant like honey and he becomes a very proficient speaker, The poorest man, you will find suitable work for him (The poorest man enjoys millions of pieces gold ) When even a word of your chant has such a result, the ones who are doing it regularly and methodically, we can not fathom what the result will be, and who is that mortal who can know it?

cita-bhasmalepo garalam-asanam dik-pata-dharo
jata-dhan kanthe bhujaga-pati-hanr pasupatih
kapall bhutego bhajati jagadlrgaika-padavim
bhavani tvatpani grahana-paripati-phalam-idam

O, Goddess, Bhavani, the Adi-Goddess, the one who rubs his body with ashes and whose fool is poison, and the one whose body is nude, and has matted hair and a necklace of cobras and a hung skull in his hands as an alms bowl, gets that name of Jagadeesh (the Lord of the World) what is the reason for this? How did he get such an immanent position? It is only because of the union with you, and by this his importance has increased

na mokshas-yakanksa bhava-vibhava-vanchapi ca na me
na vijnana-peksa sasimukhi sukhecchapi na punah
atastvam samyace janani jananam yatu mama vai
mrdani rudrani siva siva bhavaniti japatah

O, the Mother whose countenance is like the moon! I do not have any desire for deliverance (moksha), I do not have any desire for worldly wealth. I do not have any craving for knowledge. I also do not want happiness. . . so I have this prayer that the rest of my life may pass in uttering all the names of the Goddess.

naradhitasi vidhina vividhopacaraih
kim ruksa cintana-parair-na krtam vacobhih
syame tvameva yadi kincana mayyanathe
dhatse krpam-ucitam-amba param tavaiva

O, Mother! Shayam, (the blue-bodied one), I could not do methodically your puja or prayer with various religious articles (demeaning oneself before the Godgess). Always my meditation was not crystal clear because it had the hurdness. What fault did I have with all these shortcomings? You bestow on me the greatest grace which is only deserving of you. such a merciful mother can give shelter to such an undeserving son.

Doha:
apatsu magnah smaranam tvadiyam, karomi durge karunarnavesi. naitacchathatvam mama bhavayethah, ksudhatrsarta jananim smaranti.

O, Mother! Durga! The ocean of mercy! I am remembering you because I have got all around me the difficulties. I did not pray before this. Kindly don’t consider this prayer of mine as my wickedness, because the child who is suffering from hunger and thirst, only remembers the Mother.

jagadamba vicitram atra kim, paripurna karunasti cenmayi
aparadha-parampara-param na hi, mata samupeksate sutam

O, Mother of the universe. I am not surprised, because of your complete grace. A son may do fault after fault, but the mother never ignores him.

matsamah pataki nasti papaghni tvatsama na hi
evam jnatva mahadevi yatha-yogyam tatha kuru

O, Mahadevi, Great Goddess, there is no sinner like me on the earth and there is no other person condoning the sins except you. Knowing all this, you do whatever you think is reasonable.

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J. Krisnamurti- Free E-Book- Freedom from the Known

krishnamurti

k-1

Jiddu Krishnamurti background:

(from Wikipedia article)

Jiddu Krishnamurti (Telugu: జిడ్డు కృష్ణ మూర్తి) or J. Krishnamurti (Telugu: జే . కృష్ణ మూర్తి), (May 12, 1895February 17, 1986) was a well known writer and speaker on philosophical and spiritual subjects. His subject matter included: the purpose of meditation, human relationships, the nature of the mind, and how to enact positive change in global society.

Krishnamurti was born into a Telugu Brahmin family in what was then colonial India. In early adolescence, he had a chance encounter with prominent occultist and high-ranking theosophistC.W. Leadbeater in the grounds of the Theosophical Society headquarters at Adyar in Madras (now Chennai). He was subsequently raised under the tutelage of Annie Besant and C.W. Leadbeater, leaders of the Society at the time, who believed him to be a “vehicle” for an expected World Teacher. As a young man, he disavowed this idea and dissolved the worldwide organization (the Order of the Star) established to support it. He claimed allegiance to no nationality, caste, religion, or philosophy, and spent the rest of his life traveling the world as an individual speaker, speaking to large and small groups, as well as with interested individuals. He authored a number of books, among them The First and Last Freedom, The Only Revolution, and Krishnamurti’s Notebook. In addition, a large collection of his talks and discussions have been published. At age 90, he addressed the United Nations on the subject of peace and awareness, and was awarded the 1984 UN Peace Medal. His last public talk was in Madras, India, in January 1986, a month before his death at home in Ojai, California.

His supporters, working through several non-profit foundations, oversee a number of independent schools centered on his views on education – in India, Great Britain and the United States – and continue to transcribe and distribute many of his thousands of talks, group and individual discussions, and other writings, publishing them in a variety of formats including print, audio, video and digital formats as well as online, in many languages.

Download entire book (public domain), doc format:

jkrishnamurti-freedomfromtheknown

Excerpt: Chaper 1

Chapter 1

Man has throughout the ages been seeking something beyond himself, beyond material welfare – something we call truth or God or reality, a timeless state – something that cannot be disturbed by circumstances, by thought or by human corruption.

Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?

And not finding this nameless thing of a thousand names which he has always sought, he has cultivated faith – faith in a saviour or an ideal – and faith invariably breeds violence.

In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, ‘Tell me all about it – what lies beyond the hills and the mountains and the earth?’ and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear.

Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through dis- cipline and conformity – such a mind, however long it seeks, will find only according to its own distortion.

So to discover whether there actually is or is not something beyond this anxious, guilty, fearful, competitive existence, it seems to me that one must have a completely different approach altogether. The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love – in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do – and when at last one comes to the centre one finds there is nothing there, because one’s mind has been made incapable, dull and insensitive.

Having observed this process, one asks oneself, is there not a different approach altogether – that is, is it not possible to explode from the centre?

The world accepts and follows the traditional approach. 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. So fl we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

You have now started by denying something absolutely false – the traditional approach – but if you deny it as a reaction you will have created another pattern in which you will be trapped; if you tell yourself intellectually that this denial is a very good idea but do nothing about it, you cannot go any further. If you deny it however, because you understand the stupidity and immaturity of it, if you reject it with tremendous intelligence, because you are free and not frightened, you will create a great disturbance in yourself and around you but you will step out of the trap of respectability. Then you will find that you are no longer seeking. That is the first thing to learn – not to seek. When you seek you are really only window-shopping.

The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom.

And what is yourself, the individual you? I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world.

We human beings are what we have been for millions of years – -colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection. We are a strange mixture of hate, fear and gentleness; we are both violence and peace. There has been outward progress from the bullock cart to the jet plane but psychologically the individual has not changed at all, and the structure of society throughout the world has been created by individuals. The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man. Each one of us is the storehouse of all the past. The individual is the human who is all mankind. The whole history of man is written in ourselves.

Do observe what is actually taking place within yourself and outside yourself in the competitive culture in which you live with its desire for power, position, prestige, name, success and all the rest of it – observe the achievements of which you are so proud, this whole field you call living in which there is conflict in every form of relationship, breeding hatred, antagonism, brutality and endless wars. This field, this life, is all we know, and being unable to understand the enormous battle of existence we are naturally afraid of it and find escape from it in all sorts of subtle ways. And we are frightened also of the unknown – frightened of death, frightened of what lies beyond tomorrow. So we are afraid of the known and afraid of the unknown. That is our daily life and in that there is no hope, and therefore every form of philosophy, every form of theo- logical concept, is merely an escape from the actual reality of what is.

All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society. As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent and can bring about a different world altogether? It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.

We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us. And only when we realize, not intellectually but actually, as actually as we would recognise that we are hungry or in pain, that you and I are responsible for all this existing chaos, for all the misery throughout the entire world because we have contributed to it in our daily lives and are part of this monstrous society with its wars, divisions, its ugliness, brutality and greed – only then will we act.

But what can a human being do – what can you and I do – to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn’t led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth – you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door – which is, when you look at it, so obviously absurd. 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.

Can you and I, then, bring about in ourselves without any outside influence, without any persuasion, without any fear of punishment – can we bring about in the very essence of our being a total revolution, a psychological mutation, so that we are no longer brutal, violent, competitive, anxious, fearful, greedy, envious and all the rest of the manifestations of our nature which have built up the rotten society in which we live our daily lives?

It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life. And when we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look.

Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

I wonder what your reaction is to such a question? You may say, ‘I don’t want to change’, and most people don’t, especially those who are fairly secure socially and economically or who hold dogmatic beliefs and are content to accept themselves and things as they are or in a slightly modified form. With those people we are not concerned. Or you may say more subtly, ‘Well, it’s too difficult, it’s not for me’, in which case you will have already blocked yourself, you will have ceased to enquire and it will be no use going any further. Or else you may say, ‘I see the necessity for a fundamental inward change in myself but how am I to bring it about? Please show me the way, help me towards it.’ If you say that, then what you are concerned with is not change itself; you are not really interested in a fundamental revolution: you are merely searching for a method, a system, to bring about change.

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.

Having realized that we can depend on no outside authority in bringing about a total revolution within the structure of our own psyche, there is the immensely greater difficulty of rejecting our own inward authority, the authority of our own particular little experiences and accumulated opinions, knowledge, ideas and ideals. You had an experience yesterday which taught you something and what it taught you becomes a new authority – and that authority of yesterday is as destructive as the authority of a thousand years. To understand ourselves needs no authority either of yesterday or of a thousand years because we are living

things, always moving, flowing, never resting. When we look at ourselves with the dead authority of yesterday, we will fail to understand the living movement and the beauty and quality of that movement.

To be free of all authority, of your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion. It is only in that state that one learns and observes. And for this a great deal of awareness is required, actual awareness of what is going on inside yourself, without correcting it or telling it what it should or should not be, because the moment you correct it you have established another authority, a censor.

So now we are going to investigate ourselves together – not one person explaining while you read, agreeing or disagreeing with him as you follow the words on the page, but taking a journey together, a journey of discovery into the most secret corners of our minds. And to take such a journey we must travel light; we cannot be burdened with opinions, prejudices and conclusions – all that old furniture we have collected for the last two thousand years and more. Forget all you know about yourself; forget all you have ever thought about yourself; we are going to start as if we knew nothing.

It rained last night heavily, and now the skies are beginning to clear; it is a new fresh day. Let us meet that fresh day as if it were the only day. Let us start on our journey together with all the remembrance of yesterday left behind – and begin to understand ourselves for the first time.

k

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