The Handling of Chaos: Motion Through Stillness

 

Commentary by TLB Staff Author: Lucille Femine

The planet being in terrible turmoil and confusion, what do most people do – myself included, though I strive to overcome it? We accept it while we insist: We will not accept it!

In other words, we resist and that is the road to the acceptance of misery, confusion and unhappiness. How can that be if we resist it? Well, our all too frequent reaction is really emotion of various kinds – anger, fear, hopelessness, grief, etc, exactly what the chaos is designed to create.

What happens then? We feed the chaos with all these emotions and it grows – like raising a child with hate and they become hateful. And the perpetrators of the chaos smile and think they have won. They think they have overcome their own deep-seated and shallow fear and hate has been overcome by holding the “enemy” at bay or destroyed. Now THAT’S a miserable life. Much worse than yours.

We engage in all kinds of activity to beat these evil forces – from reading and commenting with protests, opinions, letters to political leaders, writing articles as I do, etc. There is absolutely nothing wrong with these things and much needed.

But where should these activities come from? That is my gist and I will try to explain it to myself as I write to you. You see, that is part of the plan. The less we think, the more we know, even when putting and trying to put cohesive words on paper and cyberspace. It appears to be very analytical. But truly I had no idea what words and concepts I would write until I began to write them. And I refrain as much as possible from “thinking them up” before I type. 

This practice of reducing thoughts to a bare minimum (needed to wash dishes, go shopping and all that) should never be considered a “blank mind” in the traditional sense of the word – like stupid. That label has been administered by schools and families who stress that we need to accumulate “facts” as the estimation and growth of intelligence and ability to function.

Surely data is needed to get along in our day to day lives. But what comes first? Silence and stillness. In other words, lose your mind with all its pictures, words, worries, pains, conflicts, all from the past. What remains? The powerful essence of you in the present moment. We call it many things – God, the Supreme Being, the spirit, etc. All it is, really, is you in the moment, this moment as you read this.

What do we do in this state of mind – or no mind? We simply know and experience not only our true self but our environment, our world.

What does this mean in terms of the chaos and danger around us? We simply stay in the present moment as we read, study and experience this chaos and not allow ourselves to “be” the chaos, to succumb to it as though it is real or even inevitable. By agreeing to it all, we recreate in our minds and then in our lives and then in our environment and it becomes real.

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Solitude vs Loneliness In Our Pandemic

Commentary by TLB Contributing Writer: Ken LaRive

This virus has taught us something profound, and what that is is a reflection of what motivates us. We have spent some rare moments alone, and some have come away with depression, feelings of negative isolation, while others have found a sense of self-worth, with an elevated and positive revelation. Everything is attitude, isn’t it? While a lot of people ate and drank excessively, becoming a couch potato, others studied, exercised, and lost weight… some stayed at their businesses and tried to save them in methods that had never occurred to them before…

“Our language has wisely sensed the two sides of being alone. It has created the world of loneliness to express the pain of being alone. And it has created the word solitude to express the glory of being alone.” -Paul Tillich

We all have known loneliness. Those who know it well, know it isn’t just being alone, but a negative state of mind. It can be a dull sense that something is missing, or that something is not quite right, and it saps both joy and happiness from our lives. It is in fact a form of depression.

It can be described as a hungry feeling, and dull empty mood deep inside, and this is the primary reason people gorge themselves with food, take drugs, or smoke. They want to fill that void.

Being alone has nothing to do with loneliness, as we can feel alone in a crowded room, even with friends and family, and this might be the most bitter form of loneliness of all.

So let’s start off with a broad, and yet very unexplored statement that we have been taught: solitude is chosen, and loneliness is not.

We are taught that solitude is a state of being alone, without being lonely, that it can produce a positive and fulfilling state. That with time, it can construct an opportunity to replenish both mind and spirit. It is a state where we can depend on ourselves entirely for both company and motivation, and all of our decisions too. Yes, there is truth here, but an important factor must be considered… both loneliness and solitude are choices.

It is often stated that loneliness is a burden others impose on us, but the reason for this truth mostly alludes us, and it is a very important concept. Loneliness, you see, is the affect of relinquishing responsibility for self, and is the power that we have given to others, trustworthy or not. It is the control we have given them to impose their state of being on us. The old adage, “No one can hurt you unless you let them.” is a classic example of how loneliness can grip our hearts, souls and minds. And just as loneliness stems from the relinquishment of responsibility, so too does solitude create it. Now stop here and take pause…One cannot be lonely and accept responsibility of self. Loneliness is an inability to cope, whereas the responsibility we learn in solitude, if we so choose, is the ability to cope.

Your solitude might suggest peacefulness, an inner dialogue stemming from a state of inner richness, but there is no guarantee. A quiet surrounding does not mean it will quell a noisy and cluttered mind, in fact, it may have just the opposite effect. One might think that solitude is refreshing, an opportunity to renew and replenish ourselves, but there is no assurance this will occur. You see, first off, there must be a place that you have previously developed inside of your mind, a quiet place, a place you can withdraw into or from… It is doubtful that this can be developed in a solitude experience, and those who do not previously possess it, or realize how to access it, may become more confused, and disoriented… Some people are just too dependent on outside influences…

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One Buddha Teaching That Will Tell You More About Yourself Than Anything Else

 

by Andrew Barker in Collective Evolution

No Self

In Buddhism one of the ‘Three Characteristics’ is No-Self (the other two are impermanence and suffering which are closely associated with this). This refers to the illusion of reality having a permanent and separate self.

There is this notion that there is a permanent “I” or “me,” which is a separate entity that can be found. The obvious assumption of we are our body sounds good until we look at it and say “this is my body,” which implies at that moment that whatever owns the body wasn’t the body. The observer and the observed; duality denies our body being what we are. It is also in a state of impermanence, and at a sensate level it is made up of energy flickering at a similar rate to reality.

Perhaps thoughts are the “I.” They may seem more like the true “me” than the body does. But they come and go and are changing constantly too, as well as the majority of them not being under our control at all. They too aren’t something solid enough to assume they are the “I.” The ego is a process of identification with reality (physical and mental phenomena), not a thing in and of itself; it is like a bad habit. Not being a thing, it cannot be destroyed as some people say, but by understanding our bare experience, our mind, the process of identification can stop.

There is also something frequently called the “watcher” or “observer,” which is observing all of these phenomena. Strangely, the watcher can’t be found either, as it seems to sometimes be our eyes, sometimes not; sometimes it’s images in our head; sometimes it seems to be our body and sometimes it’s watching the body. It seems odd that this watcher to which all of this is being perceived by, which seems separate from reality and which seems in control of “us” is constantly changing and completely unfindable.

One of the biggest clues in solving this mystery is that if we are observing it, then by definition it isn’t us. Reality is made up entirely of sensations, and to begin to unravel this mystery is to begin to awaken. Reality with a sense of a separate watcher is a delusion. So who or what is it that awakens?

What Awakens?

In short, it’s all of this transience that awakens! Here’s an explanation, keep in mind this is an attempt at summarizing something quite complicated. (Not really!)

No-Self teachings directly counter the sense that there is a separate watcher, and that this watcher is “us” that is in control, observing reality or subject to the tribulations of the world. These teachings stop the process of mentally creating the illusion of a separate self from sensations that are inherently non-dual and utterly transient.

 

There are physical phenomena (everything we perceive with our senses) and mental phenomena (thoughts, feelings, emotions). These are just phenomena, and all phenomena aren’t a permanent, separate self as they are completely impermanent and are intimately interdependent. These phenomena arise and pass as we venture through reality, i.e. the sound of a bird singing comes into existence and then dissipates.

There is also awareness of these phenomena, but awareness is not a thing or localised in a particular place, so to even say “there is awareness” is already a large problem, as it implies separateness and existence of it where none can be found. Awareness is permanent and unchanging, and it is said that all things arise from it, and all things return to it. It could be called God, Nirvana, The Tao, Allah, the present moment, the Buddha nature or just awareness.

While phenomena are in flux from their arising to their passing, there is awareness of them. Thus, awareness is not these phenomena, as it is not a thing, nor is it separate from these objects, as there would be no experience if this were so.

True-Self

True-Self teachings point out that we actually are all these phenomena, rather than them being seen as observed. As phenomena are observed, they can’t possibly be the observer. Thus, the observer, which is awareness, cannot possibly be a phenomenon and thus is not localised and therefore doesn’t exist. Duality implies something on both sides: an observer and an observed. However, there is no phenomenal observer, so duality doesn’t hold up under careful investigation. When the illusion of duality permanently collapses in awakening, in direct experience, all that is left is these phenomena, which is the True Self.

There’s a great little Buddhist poem by Kalu Rinpoche that sums all this up:

We live in illusion and the appearance of things.

 

There is a reality, we are that reality.

 

When you understand this, you will see “you” are nothing.

 

And, being nothing, you are everything.

Downloading Information from the Field Through Inner Silence

by Brandon West
Waking Times

“My brain is only a receiver, in the Universe there is a core from which we obtain knowledge, strength and inspiration. I have not penetrated into the secrets of this core, but I know that it exists.” - Nikola Tesla

Inner silence is the key to penetrating this core of knowledge in the universe.

Human beings are like onions. We have layers which are mental/emotional energetic layers within us with obscure our genuine self. As children and babies we have no layers. We are pure and unadulterated infinite consciousness. Then as we are filled with information over time, this clutters up our mind and we lose awareness of our inner truth and our natural ability of processing energy (emotional processing) is diminished or halted altogether and we start to form layers and layers of ego.

Ego is our separate, individual identity that manifests itself in contradiction to our universal self. It is formed out of necessity in order to deal with all of this information/energy which we have taken in, but have not processed properly.

This is directly related to our educational system, and how we have learned to live and perceive the world from our parents, teachers, the media, and basically everyone that we have met, simply by observation.

To dissolve the layers of the ego over time we need only to learn to live from inner silence instead of mind.

And by doing so we tap into our innate intelligence, our inner truth, and knowledge will begin to come through us directly from the field. As information comes through us the reverse happens: instead of layers forming that hold us in, our energy radiates, penetrates these layers, pushes them to the surface, and ultimately dissolves them.

When we learn in this fashion we are free to learn from external sources such as books and so on, but eventually we won’t even need those and we will be able to channel all information directly from source. Which is where all books, movies, songs, works of art, and ideas came from anyway.

This shift will not take hundreds or thousands of years, but will occur within a few generations … and this shift has already been underway dramatically for the past century. Just look at how the world has changed. We already see this evolution taking place right now within all individuals.

The information age is occurring now just outside of ourselves, but also within ourselves. We went from print, to being able to download information (books, movies, you name it) from the internet wirelessly in a few short decades. Now in this internal information age we are also going from print to being able to download information within ourselves from the galactic internet also within a few short decades.

All those alive have the potential to make this shift within ourselves if we commit to a meditative, energetic, and consciousness raising practice.

As the energetic layers of your ego are pushed to the surface and dissolved through this practice, you will find not only more intelligence, power, imagination, and stupendous learning and creative abilities within you, you will also resonate more with truth itself. Then you will become completely open to the universe, and the universe will be completely open to you, and we will be one.

Interpreting Energy Through Inner Silence

In order to do this, above all we must empty ourselves and become acutely aware of what is taking place within us. This is done by cultivating inner silence. When we become fixated by the idea of learning from external sources of information as the only way to learn, as we all have been to a certain degree by our educational conditioning, then we disregard the wisdom and true knowledge that is inherent within us all.

There is wisdom and knowledge inherent within each of us, but in order to access it we must unlearn everything that we have learned. We must become open in order for this knowledge to become apparent to us. We do not need to read thousands of books in order to discover this understanding. Just a select few of the right ones in order to make those necessary shifts in our perception along the way. What is more important is that we embody these new perceptual understandings and experience them through inner silence.

When we learn to download information from the field, what we are dealing with primarily is energy. Everything has energy. In fact, everything is energy. And within the energy of everything (from books, to music, to art, to another human being) lies encoded all information about that thing. I believe we can get to a point where we do not need to read a book, we can simply hold the book, feel its energy, and by feeling that energy we can perceive all the information of the book which is encoded within it’s energy.

Much like conversations are encoded within energy to be transmitted through vacuum energy into your cellphone, the same is already true with everything. Everything in the universe radiates energy at a specific frequency and all that there is to know about that thing is encoded within that energy wave.

With our technology we can detect the frequency of objects in the universe, but only with our consciousness can we interpret and decode the information within that energy.

The energy of everything is radiated into the vacuum, and it is available everywhere simultaneously. To read this energy, we must become subtle through inner silence to allow these impressions to become consciously available to us.

It is not a practice of working hard, because the harder we think we have to work to achieve something, the lower the level of consciousness we are operating from and attempting to manifest from. You see, we are already doing this all of the time. This is what our thoughts are. We are tuning ourselves as vibrational beings to a certain frequency with our perception, and then the thoughts that manifest within us from the infinite intelligence of the universe are thoughts which are of the same frequency as the frequency we are tuned to.

To download new information from the field, tune yourself to a higher frequency.This new information will effectively give us a brand new experience of life, of reality, and it will also give us the perception of downloading information from the field because the thoughts and ideas that will come to us will be so new and truly inspiring and intelligent that we may conclude that we are downloading information from the field. But in reality we will be tapping into what was already available inside of us all along.

As Bruce Lipton put it, “we are part of the field being downloaded into our minds and bodies”. We don’t realize that we are already downloading information from the field in each moment because for the most part we are operating at ordinary levels of consciousness.

We are doing the same things day in and day out and we are keeping up a steady stream of thoughts that narrate our life story and the nature of our world to us perpetually. What we have to do is break that narrative with inner silence, and as soon as we open up these gaps we will find new information coming through us.

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Digital Canvas by Jacquemo

This is a very beautiful book, it is worth sharing.

Digital Canvas by jacquemo | Make Your Own Book

Spiritual Deconstruction: What is "Mind"?

This is the third video in my spiritual deconstructions series. This material is meant to present the possibility of liberation occurring in this lifetime, as is your birthright. It is a matter of re-identifying oneself with non-localized consciousness itself instead of the content of one's personal "mind". By questioning unexamined assumptions, one can open the door to this realization and be a conduit for the evolution of consciousness expressing through humanity on this planet.

A Delicate Balance - Miyoko Shida Rigolo

Consciousness operates within a delicate balance, poised in awareness, following the energy of attention. Where is your attention now?

Violence and Silence: How to Heal the World

by Eric Klein

What is it about tragic events that calls us to silence and stillness?

There's a profound message in this impulse. The message is: remember the sacred nature of life; connect to it; let it guide you.

It's hard to remember the sacred when you're multi-tasking. By stopping, a space opens up within you and around you. It takes stopping and stillness, to see what has been there all along.

Yes, that's what stillness reveals: that the sacred nature of life is ever-present; that all life is sacred.

You don't have to do anything to achieve sacredness.

Nobody does. It's not a prize. Not an award. It's what you are. Me too. Everybody and everything. It's all sacred.

But, the mind has a hard time with stillness; the mind cries, "What about the violence? If life is sacred, where does all the violence come from? And don't we have to do something to stop it?"

There are many ways of analyzing and answering these questions. The mind can take many perspectives: political, historical, economic, religious.

But, before you adopt any perspective, consider this: what is the quality of consciousness that you bring to the perspective?

It's not the perspective that is primary-it&# 39;s the consciousness that "looks" through the
perspective.

Consciousness is primary; perspective is secondary, which is why stopping and stillness are so vital.

Before you analyze, and definitely before you act, be still.

Don't perpetuate the patterns of the past. Be still.

Don't seek answers or even understanding. Be still.

Breathe and let the waves of emotionality settle; be still and reconnect to the sacred essence of life and your life.

How often in a typical day do you stop and become still?

Do you practice stillness or are you constantly on the move?

Do you rest in the sacred nature of life as-it-is or are you perpetually rushing forward?

Straining to make things happen? Controlling people and events?

If so, you're not alone.

We've all been conditioned as perpetual motion machines; this never-stopping compulsion obscures the recognition of life's sacred nature. It's the relentless (and reactive) movements of the mind that create the conditions for violence.

We all need to become better students of stillness. This is not a plea for inaction-there is a need for wise and healing action. An acute, even an urgent need. But wise and healing action only arises from a consciousness that is awake to the sacred.

The scattered, speedy, emotionally fragmented consciousness is blind to the sacred. Actions that arise from a reactive mind only add more violence to the mix. (This is true on a global scale and around the dinner table.)

Which is why stillness is the pre-requisite for healing and helping the world.

By cultivating your capacity for stillness, you serve the world.

By deepening your attunement to the sacred, you heal the world. Today-and every day from now on-make time for stillness and silence. 

Read entire article at Elephant Journal

Dharamsala by Dean Henderson

(excerpted from Chapter 7: Trekking with God: The Grateful Unrich: Revolution in 50 Countries)

 

As a butterfly lost in a flower. As a bird settled in a tree. As a child fondling mother’s breast. For 67 years of this world I have played with God - Sasaki Roshi

In search of a hotel, I wander down a side street and notice a sign that says “Tibetan Guest House”. I walk up a narrow staircase and a pudgy 14-year-old girl comes to the door. Her pleasant demeanor captures my imagination. She and her six brothers and sisters are huddled around a television watching Bill Cosby. I take a room.

The girl brings me a huge bowl of vegetables and noodles with chopsticks, followed by the best coffee I’ve had in India. Her little brother climbs up on a chair, grabs of pack of Four Square cigarettes from atop the refrigerator and offers me one. Their mother brings me a soda. Their father walks in with fluorescent bulbs for the whole house, as if my arrival has brought them spirited rejuvenation. The kids surround him and wait for their turn at a hug. Some are content with a pat on the head. These are people who know intimately the secrets to happiness. I need to stay awhile.

I wonder if praise is not one of our biggest mistakes. When an Ituri Pygmy hunter comes home from having killed a springbuck, he gets no praise from his fellow tribesmen and is the last to receive his portion of meat. Out of this silence the hunter learns humility. He learns that his fate and that of his tribe are one. Praise for his efforts would only create a schism of the whole and fill the hunter with arrogance. In America, when one praises a friend exceedingly, that friend often begins to mistreat his or her admirer. To praise someone is to put them on a pedestal – separate from the masses of un-praised others. It is a product of dualistic thinking athe root of scores of flawed Western philosophical underpinnings.

This conundrum may explain why I always feel that I need to leave America where I treat everyone as if they are intrinsically good. Westerners, trained in dualistic thinking, take this as weakness on my part. They see my kindness as a green light to take, to gain some emotional advantage. I do not find such a dilemma in India or for that matter any other Third World nations I have visited. Here kindness is greeted by reciprocation.

I guess Reagan and his supply-siders are right in one sense about their trickle-down theories. An evil government imparts its paranoid set of values to its citizenry, whose collective denial of a bloody colonial history only reinforces the “taker” mindset. To stop and question the rules of this rigged game would be to risk losing one’s television or VCR or, God forbid, one’s cherished automobile. Westerners live in a state of guilt, shame and fear – knowing in their guts, but never acknowledging, the trail of tears they have left in their wake. Their penance is their work, their half-hearted daily grind, their boring monotonous meaningless assignment from the cruel Great White teacher. Their weekends are spent indulging in a swirl of contradictions that, by gosh, they deserve after spending all week doing penance. They break out their speedboats, gorge at fine restaurants, guzzle copious amounts of alcohol and throw their hard-earned money back into the whirling cogs of the system. They do not deserve freedom. They must repent. They are the system.

No one’s heart is sad at birth. No one is filled with gloom when their tiny eyes first awaken to the world outside their mother’s womb. No amount of phony social Darwinist propaganda can make it so. Charles Darwin, whose “survival of the fittest” terminology is often invoked by wealthy fat Republicans as justification for their callous journey through this life, actually argued that the most important key to human and animal survival was “cooperation within species”. The entire debate over whether man is naturally good or evil is itself a dualistic windstorm that could only take place within the simplistic minds of the colonial West.

Surely man has the ability to do both good and evil. He must choose which path to embark upon – one of fear and greed, or one of love and compassion. Yet his circumstances greatly influence the nature of his soul. His environment plays a much greater role than his DNA. Most pit bulls are socialized to be family protectors or worse – stone cold killers. But some pit bulls are not instructed so, and are as gentle as lambs. A grizzly bear in Kodiak, Alaska – well-fed on salmon and unused to human interaction – is much less likely to maul a person than one in Yellowstone National Park, where his habitat is a tiny island of government protection and where ignorant humans are constantly pestering him for photographs.

While the Aryans have a lock on colonization, there were rapists among the Zulu and murderers among the Lakota. These bad apples likely were impacted by negative events in their childhood and the like. But Aryan history books exaggerate these anomalies in an attempt to justify colonial endeavors. Tribal peoples treated their offenders much more compassionately. Wrongdoers in tribal cultures were shunned and sent away for a period of time. Wrongdoers in colonial cultures are executed, upsetting the cosmic balance and reinforcing the dualistic thinking that alienates industrialized man from both earth and other cultures. We can kill criminals because we believe in the dualism that they are the bad people and we the good. The fact that tribal cultures did not kill their criminals speaks volumes to their humility, to their lack of dualism-driven fear and to their earth-inspired wisdom. By all accounts the shunning of offenders worked. Recidivism among Lakota offenders was virtually non-existent. The person knew he did wrong, but he also discovered that his life was too valuable to be taken. Thus, the value of all life was reinforced in both his mind and in the collective mind of the culture.

Modern-day prisoners in South Africa, Israel, the US or China – all subject to death at the whim of their governments – hold no such respect for human life. Nor do the people who live in those countries. The nature of human existence holds no relevance in arguments for or against the death penalty. Nor does it matter in any discussion of social policy. Our decision is one of which path we shall take from right here and now. Will we choose a path of darkness and nihilism, or will we choose one that restores balance and harmony to earth and its inhabitants? When we feel good about who we are we do good things. Happiness and justice are two results of harmony – one and the same thing.

McLeod Ganje sits above Dharamsala, which is perched at 6,400’ above sea level. McLeod is a refuge for Tibetans who fled their homes following the 1949 Chinese Revolution. Their spiritual leader the Dalai Lama led them to this new mountain home, also a refuge for travelers to India who grow weary of the hot crowded hassle-ridden lowlands. Here there is much compassion and deafening silence, echoing cheerfully off snow-capped peaks.

Today the 14th Dalai Lama speaks at a three-day celebration of Tibetan culture. His presence is gentle power to an open heart. His message is compassion, which is the central tenet of Tibetan Buddhism. This ideal emerged from the philosophies of Ghautama Buddha, who centuries earlier in northern India, recognized that of all the values revered in his native Hinduism, compassion was the only one that really mattered. The Dalai Lama does not blame the invasion by Chairman Mao’s Red Army for his people’s tribulations. He attributes the act to the karma of the Tibetan people themselves. He discourages divisive language of any kind since it creates a reality where dualistic thought becomes the paradigm. Without duality there can be no enemies. He encourages compassionate living as the path to good karma and nirvana. To en-courage is to be courageous. To dis-courage is cowardice.

This tiny village is living peace – heaven on earth. I have not seen a happier, more content or more compassionate people. I feel it in the simple gourmet food, in the sparse spotless hotel rooms that you pay for when you leave, in the suddenly smiling Westerners taken aback by the joy of the place, and in the Himalayan foothills that surround the village and remind me of my smallness – peaks now shrouded in gray-white billowy clouds through which even more remote villages come into view. This evening the sound of Tibetan gongs mingles with the chattering of rhesus monkeys and macaques playing in the surrounding forest. The few cars here carry Indian tourists back down the mountain, leaving in their wake a silence so profound that I feel every dry swallow and breath of air. The sun lays itself to rest over the Changra Valley and the gentle hand of the Buddha blankets McLeod Ganje in starry darkness.

After my usual breakfast of lemon curd cake and mint tea at the Toepa Restaurant, I begin my ascent towards the Tibetan children’s village, where a festival is in its second day. I pass dancing monks in outrageous costumes and a monastery where young monks debate with the fire of Fidel Castro. I can’t stop walking. Soon I arrive at Dal Lake. I turn left on a road heading up into the Daula Dar range. I pass through the village of Niddi, where Gadi nomadic herder girls tend their sheep and goats. At the next village of Talanu the pavement ends. I take a narrow winding dirt path around the side of a majestic mountain and suddenly, I am struck with awe.

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17 Krishnamurti Quotes That Will Turn Your World View Outside In

Dylan Charles, Editor
Waking Times 

 

A sage is someone who can put into words the aspects of our mysterious nature that most of us can only feel.

At times in my life I have been overwhelmed by the world and confused about the purpose of it all. I spent much time in anguish, behaving in self-destructive ways, wondering why happiness was so elusive.

In this struggle, I passed many years looking outward for the source of turmoil in my world, trying to tweak, upgrade and replace parts of my life that seemed culpable for my sorrows; a different job, new friends, more education, better stuff. This always led me back, of course, to where I started, still confused, still unsatisfied, still searching for someone and something to blame.

Words are more than just the sum of their meaning, they are powerful incantations, capable of conjuring up great inspiration or of casting damning spells. Philosophy is something that can heal, yet no doctor can prescribe it and no one can predict which words a person must hear to break through to a better place in life.

The potent words of the great Indian philosopher Jiddu Krishnamurti fell into my life at precisely the right time, ringing true enough in my mind and in my heart to carry me to brighter days.

Until then, no other spokesman of truth had challenged me so bluntly to take personal responsibility for everything that is wrong in my life and everything that is misaligned in the world, pointing out so truthfully that the world is as we create it. None other had demanded so fervently that I look deep within for the answers to suffering, pointing out the inattention I was giving to my own life. No one else had challenged everything I thought I knew about my personal history and my culture, exposing the conditioning of my own mind, compelling me to change.

And for this I share with you these 17 Krishnamurti quotes that will turn your world view outside in, urging you to reconsider your culture religion, politics and family, guiding you towards a new awareness, intelligence and the truest freedom.

Mostly taken from his public talks in the late 1960’s, these quotes have the power to unleash us from our chains and set us free into a powerful new present where our humanity can finally reign supreme over our fearfulness.

I hope you find solace in them as I have, and that you share them with those whom you love, stirring within them the deep truths that can liberate us from the pitfalls of our own consciousness and the fabrications of our culture.

1. Our minds are conditioned – that is an obvious fact – conditioned by a particular culture or society, influenced by various impressions, by the strains and stresses of relationships, by economic, climatic, educational factors, by religious conformity and so on. Our minds are trained to accept fear and to escape, if we can, from that fear, never being able to resolve, totally and completely, the whole nature and structure of fear. So our first question is: can the mind, so heavily burdened, resolve completely, not only its conditioning, but also its fears? Because it is fear that makes us accept conditioning.

2. I wonder why we divide life into fragments, the business life, social life, family life, religious life, the life of sport and so on? Why is there this division, not only in ourselves but also socially – we they, you and me, love and hate, dying and living? I think we ought to go into this question rather deeply to find out if there is a way of life in which there is no division at all between living and dying, between the conscious and the unconscious, the business and social life, the family life and the individual life.

These divisions between nationalities, religions, classes, all this separation in oneself in which there is so much contradiction – why do we live that way? It breeds such turmoil, conflict, war; it brings about real insecurity, outwardly as well as inwardly. There is so much division, as God and the devil, the good and the bad, ‘what should be’ and ‘what is.’

3. Man has always sought immortality; he paints a picture, puts his name on it, that is a form of immortality; leaving a name behind, man always wants to leave something of himself behind. What has he got to give – apart from technical knowledge – what has he of himself to give? What is he? You and I, what are we, psychologically? You may have a bigger bank account, be cleverer than I am, or this and that; but psychologically, what are we? – a lot of words, memories, experiences, and these we want to hand over to a son, put in a book, or paint in a picture, ‘me’. The ‘me’ becomes extremely important, the ‘me’ opposed to the community, the ‘me’, wanting to identify itself, wanting to fulfill itself, wanting to become something great – you know, all the rest of it. When you observe that ‘me’, you see that it is a bundle of memories, empty words: that is what we cling to; that is the very essence of the separation between you and me, they and we.

4. How is the mind, the brain included to be completely quiet? Some say breathe properly, take deep breaths, that is, get more oxygen into your blood; a shoddy little mind breathing very deeply, day after day, can be fairly quiet; but it is still a shoddy little mind.

5. We look at conditions prevailing in the world and observe what is happening there – the student’s riots, the class prejudices, the conflict of black against white, the wars, the political confusion, the divisions caused by nationalities and religions. We are also aware of conflict, struggle, anxiety, loneliness, despair, lack of love, and fear. Why do we accept all this? Why do we accept the moral, social environment knowing very well that it is utterly immoral; knowing this for ourselves – not merely emotionally or sentimentally but looking at the world and at ourselves – why do we live this way? Why is it that our educational system does not turn out real human beings but mechanical entities trained to accept certain jobs and finally die? Education, science and religion have not solved our problems at all.

Looking at all this confusion, why does each one of us accept and conform, instead of shattering the whole process in ourselves?

6. This is a very human, ordinary problem, which touches the life of everyone of us, rich and poor, young and old, why do we live this monotonous, meaningless life, going to the office or working in a laboratory or a factory for forty years, breeding a few children, educating them in absurd ways, and then dying? I think you should ask this question with all your being, in order to find out. Then you can ask the next question: whether human beings can ever change radically, fundamentally, so that they look at the world anew with different eyes, with a different heart, no longer filled with hatred, antagonism, racial prejudices, but with a mind that is very clear, that has tremendous energy.

Seeing all this – the wars, the absurd divisions which religions have brought about, the separation between the individual and the community, the family opposed to the rest of the world, each human being clinging to some peculiar ideal, dividing himself into ‘me’ and ‘you’, ‘we’ and ‘they’ – seeing all this, both objectively and psychologically, there remains only one question, one fundamental problem and this is whether the human mind, which is so heavily conditioned, can change. Not in some future incarnation, nor at the end of life, but change radically now, so that the mind becomes new, fresh, young, innocent, unburdened, so that we may know what it means to love and to live in peace.

7. To deny conventional morality completely is to be highly moral, because what we call social morality, the morality of respectability, is utterly immoral; we are competitive, greedy, envious, seeking our own way – you know how we behave. We call this social morality; religious people talk about a different kind of morality, but their life, their whole attitude, the hierarchical structure of religious organization and belief, is immoral. To deny that is not to react, because when you react, this is another form of dissenting through one’s own resistance. But when you deny it because you understand it, there is the highest form of morality.

In the same way, to negate social morality, to negate the way we are living – our petty little lives, our shallow thinking and existence, the satisfaction at a superficial level with our accumulated things – to deny all that, not as a reaction but seeing the utter stupidity and the destructive nature of this way of living – to negate all that is to live. To see the false as the false – this seeing is the true.

8. If people who say they love their children meant it, would there be war? And would there be division of nationalities – would there be these separations?

9. If the mind is unconditioned it is free. So we are going to find out, examine very closely, what makes the mind so conditioned, what are the influences that have brought about this conditioning, and why we accept it. First of all, tradition plays an enormous part in life. In that tradition the brain has developed so that it can find physical security. One cannot live without security, that is the very first, primary animal demand, that there be physical security; one must have a house, food, clothing. But the psychological way in which we use this necessity for security brings about chaos within and without. The psyche, which is the very structure of thought, also wants to be secure inwardly, in all its relationships. Then the trouble begins. There must be physical security for everybody, not only for the few; but that physical security for everybody is denied when psychological security is sought through nations, through religions, through the family.

10. Then there is the question of dying, which we have carefully put far away from us, as something that is going to happen in the future – the future may be fifty years off or tomorrow. We are afraid of coming to an end, coming physically to an end and being separated from the things we have possessed, worked for, experienced – wife, husband, the house, the furniture, the little garden, the books and the poems we have written or hoped to write. And we are afraid to let all that go because we are the furniture, we are the picture that we possess; when we have the capacity to play the violin, we are that violin. Because we have identified ourselves with those things – we are all that and nothing else. Have you ever looked at it that way? You are the house – with the shutters, the bedroom, the furniture which you have very carefully polished for years, which you own – that is what you are. If you remove all that you are nothing.

And that is what you are afraid of – of being nothing. Isn’t it very strange how you spend forty years going to the office and when you stop doing these things you have heart trouble and die? You are the office, the files, the manager or the clerk or whatever your position is; you are that and nothing else. And you have a lot of ideas about God, goodness, truth, what society should be – that is all. Therein lies sorrow. To realize for yourself that you are that is great sorrow, but the greatest sorrow is that you do not realize it. To see that and find out what it means is to die.

11. Can you observe anything – a tree, your wife, your neighbor, the politician, the priest, a beautiful face – without any movement of the mind? The images of your wife, of your husband, of your neighbor, the knowledge of the cloud or of pleasure, all that interferes, doesn’t it? So when there is interference by an image of any kind, subtle or obvious, then there is no observation, there is no real, total awareness – there is only partial awareness. To observe clearly there must be no image coming in between the observer and the thing observed. When you look at a tree, can you look at it without the knowledge of that tree in botanical terms, or the knowledge of your pleasure or desire concerning it? Can you look at it so completely that the space between you – the observer – and the thing observed disappears? That doesn’t mean that you become the tree! But when that space disappears, there is the cessation of the observer, and only the thing which is observed remains. In that observation there is perception, seeing the thing with extraordinary vitality, its color, its shape, the beauty of the leaf or trunk; when there is not the center of the ‘me’ who is observing, you are intimately in contact with that which you observe.

12. If I think I am very beautiful and you tell me I am not, which may be a fact, do I like it? If I think I am very intelligent, very clever, and you point out that I am actually a rather silly person, it is very unpalatable to me. And your pointing out my stupidity gives you a sense of pleasure, does it not? It flatters your vanity, it shows you how clever you are. But you do not want to look at your own stupidity; you want to run away from what you are, you want to hide from yourself, you want to cover up your own emptiness, your own loneliness. So you seek out friends who never tell you what you are. You want to show others what they are; but when others show you what you are, you do not like it. You avoid that which exposes your own inner nature.

13. Real freedom is not something to be acquired, it is the outcome of intelligence. You cannot go out and buy freedom in the market. You cannot get it by reading a book, or by listening to someone talk. Freedom comes with intelligence.

But what is intelligence? Can there be intelligence when there is fear, or when the mind is conditioned? When your mind is prejudiced, or when you think you are a marvelous human being, or when you are very ambitious and want to climb the ladder of success, worldly or spiritual, can there be intelligence? When you are concerned about yourself, when you follow or worship somebody, can there be intelligence? Surely, intelligence comes when you understand and break away from all this stupidity. So you have to set about it; and the first thing is to be aware that your mind is not free. You have to observe how your mind is bound by all these things, and then there is the beginning of intelligence, which brings freedom. You have to find the answer for yourself. What is the use of someone else being free when you are not, or of someone else having food when you are hungry?

To be creative, which is to have real initiative, there must be freedom; and for freedom there must be intelligence. So you have to inquire and find out what is preventing intelligence. You have to investigate life, you have to question social values, everything, and not accept anything because you are frightened.

14. Have you ever thought about why you are being educated, why you are learning history, mathematics, geography, or what else? Have you ever thought why you go to schools and colleges? Is it information, with knowledge? What is all this so-called education? Your parents send you here, perhaps because they themselves have passed certain examinations and taken various degrees. Have you ever asked yourselves why you are here, and have the teachers asked why you are here? Do the teachers know why they are here? Should you not try to find out what all this struggle is about – this struggle to study, to pass examinations, to live in a certain place away from home and not be frightened, to play games well and so on? Should your teachers not help you to inquire into all this and not merely prepare you to pass examinations?

15. So religion becomes a matter of belief, and belief acts as a limitation on the mind; and the mind then is never free. But it is only in freedom that you can find out what is true, what is God, not through any belief; because your belief projects what you think God ought to be, what you think ought to be true. If you believe God is love, God is good, God is this or that, your very belief prevents you from understanding what is God, what is true.

16. A conditioned mind is not free because it can never go beyond its own borders, beyond the barriers it has built around itself; that is obvious. And it is very difficult for such a mind to free itself from its conditioning and go beyond, because this conditioning is imposed upon it, not only by society, but by itself. You like your conditioning because you dare not go beyond. You are frightened of what your father and mother would say, of what society and the priest would say; therefore you help to create the barriers which hold you. This is the prison in which most of us are caught, and that is why your parents are always telling you – as you in turn will tell your children – to do this and not do that.

17. Now, there are many people who will tell you the purpose of life; they will tell you what the sacred books say. Clever people will go on inventing various purposes of life. The political group will have one purpose, the religious group will have another, and so on and on. And how are you to find out what is the purpose of life when you yourself are confused? Surely, as long as you are confused, you can only receive an answer which is also confused. If your mind is disturbed, if it is not really quiet, whatever answer you receive will be through this screen of confusion, anxiety, fear; therefore the answer will be perverted. So the important thing is not to ask what is the purpose of life, but to clear away the confusion that is within you. It is like a blind man asking, “What is light?” If I try to tell him what light is, he will listen according to his blindness, according to his darkness; but from the moment he is able to see, he will never ask what is light. It is there.

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All It Takes is Ten Mindful Minutes - Andy Puddicombe

Echoes of Creation - A Joyride for Your Soul

 

 Incredible nature and music....enjoy!

 

Trees are Happy for No Reason

My continuing passion is to part a curtain, that invisible veil of indifference that falls between us and that blinds us to each other's presence, each other's wonder, each other's human plight.

~ Eudora Welty

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Fear is the cheapest room in the house.

I would like to see you living

In better conditions.

~ Hafiz

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Don't flail about like a man wearing a blindfold.

Believe me, He's in here.

Come in and see for yourself.

You'll stop hunting for Him all over.

~ Lalla (14th Century)

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Life is like arriving late for a movie, having to figure out what was going on without bothering everybody with a lot of questions, and then being unexpectedly called away before you find out how it ends.

~ Joseph Campbell

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In meditating, meditate on your own divinity. The goal of life is to be a vehicle for something higher. Keep your eyes up there between the world of opposites watching your 'play' in the world. Let the world be as it is and learn to rock with the waves.

~ Joseph Campbell

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Look at the trees, look at the birds, look at the clouds, look at the stars... and if you have eyes you will be able to see that the whole existence is joyful. Everything is simply happy. Trees are happy for no reason; they are not going to become prime ministers or presidents and they are not going to become rich and they will never have any bank balance. Look at the flowers - for no reason. It is simply unbelievable how happy flowers are.

~ Osho

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This silence, this moment, every moment, if it's genuinely inside

you, brings what you need.

There's nothing to believe. Only when I stopped believing in

myself did I come into this beauty.

Sit quietly, and listen for a voice that will say, 'Be more

silent.'

Die and be quiet.

Quietness is the surest sign that you've died.

Your old life was a frantic running from silence.

Move outside the tangle of fear-thinking.

Live in silence.

~ Rumi

SIT SILENTLY AND DO NOTHING

ZEN WILL BE YOUR PATH. Dhyana, meditation, will be your path... and Rinzai was one of the greatest meditators. His meditation is the simplest -- JUST SITTING AND DOING NOTHING.

IT IS THE SIMPLEST AND YET THE HARDEST -- because if people are told to do something, they can; even if it is difficult, they can manage to do. But when they are told not to do anything and just to sit, it becomes almost impossible. NOBODY KNOWS HOW TO DO NOTHING, nobody knows how not to do. People know how to do things; it is easier. Once the knack of it comes to your consciousness, you will laugh that it was so simple: one can simply sit.

So, start at least one hour sitting, mm? I will give you other groups that you can do, but make it a point that whenever you have time, to just sit silently under any tree. GO TO THE RIVER OR ANYWHERE AND JUST SIT. There is nothing else to do, just go on sitting for one hour. Thoughts will come -- let them come and go.

Rinzai's famous saying is: SITTING SILENTLY, DOING NOTHING, AND THE GRASS GROWS BY ITSELF. There is no need to do anything -- the grass is growing by itself. And so grows the soul... so grows the inner being!

~ OSHO

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THE EXPERIENCE OF BEING AT HOME has to be spread slowly, so that for twenty-four hours you are at home -- waking, sleeping. But this is possible only if you learn THE GREATEST ART OF BEING SILENT. Then you are settled in yourself. Then your whole energy is turned into a silent pool, without any ripples.

AND IF YOU CAN ATTAIN THIS STATE... existence does not want you to fulfill any other condition -- this is enough. You will be accepted, welcomed... by all the mysteries and all the splendor of existence. Right now, it is a small taste. But I have made it clear to you why it is happening.

YOU HAVE TO TRY IT ON YOUR OWN. Just go into the forest and sit silently, or by the side of the river, JUST SIT SILENTLY. Or just here in the ashram, anywhere, sit silently -- just being alert of whatever is happening all around, not thinking about it... what this bird is saying. They are not saying anything; they are just feeling so joyous in the early morning with the new life that the sun has brought again -- one day more to dance, to sing, to enjoy the whole expanse of the sky.

Just listen to them, the way you listen to me, and you will feel at home. And slowly, slowly you have to learn that it is not a question of listening, IT IS A QUESTION OF THE INNER CHATTER STOPPING. Then whenever you find the inner chattering is starting, simply say, "Shut up!" ...and you will suddenly be at home.

ONCE THE MIND UNDERSTANDS that you have found something greater, something better, something higher... slowly it recedes into the darkness. Its function is fulfilled; it is no more needed; it is an unwelcome guest.

~ OSHO

Colin Drake - The Razor's Edge

It has long been held that following the spiritual life to its goal, complete awakening, is very difficult, like walking along a razor's edge. This article addresses this and attempts to show that, whilst experiencing the first awakening is very simple and easy, to live this awakening requires great vigilance like walking a tight rope.

Let the wise merge the speech in the mind, and the mind into intelligence (philosophical reason); let him merge intelligence in the great self (pure awareness), and that great self into peace.

~ Katha Upanishad - 1.3.13

This signifies recognizing that thoughts (mind) and sensations (speech in this case) appear in (and are seen by) awareness i.e. are merged in that. This is to be discovered by 'direct seeing' which is informed by intelligence. Then by the same process one can discover that awareness, being always totally still and utterly silent, is always completely at peace. This is all fairly straightforward and easy to 'see' as the appendix, from Beyond the Separate Self (and A Light Unto Your Self) attempts to show.

Arise, awake, enlighten yourself by resorting to the great (teachers),
for that path is sharp as a razor's, difficult to tread
and hard to go by, say the wise.

~ Katha Upanishad - 1.3.14

This next verse says that the path of 'direct seeing' is sharp as a razor's edge and thus we should abandon this and resort to the great teachers. However, this advice itself is very difficult to follow for the modern sceptical Western mind which does not trust anything that lies outside its own experience or 'direct seeing'. Also the teachings of the great are often difficult to follow being somewhat cryptic and needing interpretation. resulting in different opinions leading to schisms and the formation of sects. From this also comes tribalism based on 'our teacher is the best' or 'our interpretation is the correct one' and the whole sorry saga of division and competition is perpetuated!

So based on this I think, on balance, we are better off following Buddha's final teaching which was that one is to become 'a light unto yourself'. This can be achieved by the 'direct seeing' of our essential nature by self-inquiry or 'investigation of our moment to moment experience' - see the appendix.

This results in an 'awakened moment' when one sees that deeper than thoughts (mind) and body (mind) one is pure awareness and the ramifications of this seeing can be amazing. However, due to our habitual identification with the body/mind one soon 'drops off' again requiring a further awakening by self-inquiry or investigation of experience. So to become 'totally awake' requires absolute vigilance and commitment, akin to walking a razor's edge.

However, this is not a problem, for as the periods of 'wakefulness' (which are totally carefree) increase so will the commitment to identifying with the level of pure awareness. This will lead to more reflection and investigation, resulting in further awakenings which will continue the process. To call it a process may seem a misnomer for when one is 'awake' there's no process going on, but the continual naps keep the whole thing running.

This does require us to be more interested in being awake than in our own 'personal story', and to prefer peace to mental suffering. It is amazing how many people identify with these and seem to actually enjoy them in a masochistic fashion. Assuming that this is not the case one can use mental suffering to be a wake up call that one has 'nodded' off again and return one to 'awareness of awareness'. So although staying awake is like walking a razor's edge it is very easy to see when one has slipped off this and to hop back on again!

There is another danger for those that feel that they have 'awakened' and that is spiritual pride based on the thought that "now I've really got it" and thus cannot fall off the edge. It is easy to see that this thought "now I've really got it" is dualistic involving a 'me' that's got something (else). This is the difference between thinking 'now I've really got awareness' and directly seeing that one is awareness itself. Any thought that objectifies the 'I' is to be avoided, for awareness is not an object but the constant conscious subjective presence. Once again vigilance is the key .

Thirdly for those of us who attempt, in our own feeble way, to point to awakening there is another greater danger, which is believing that we are (separate individuals) pointing . This belief can easily be strengthened by the appreciation that we receive by those who experience awakened moments based on this pointing. As 'awakening' is the most profound seeing that can occur, often with momentous implications, the gratitude expressed is often of the most lavish proportions. So we need to 'walk the walk' by continually realizing that we are ephemeral manifestations of That (consciousness) , through which pointing is taking place, and that no separate 'pointer' exists!

In conclusion, 'awakening' is straightforward and available to all but is quickly countered by nodding off again. So we need to constantly reawaken by becoming aware of, and identified with, awareness itself. In this respect it is like walking a razor's edge, but it is not painful and hopping back on again is simplicity itself, by the relevant shifting of attention from thoughts/sensations to the awareness that sees these.

Appendix

Below follows a simple method to investigate the nature of reality starting with one's day-to-day experience. Each step should be considered until one experiences, or 'sees', its validity before moving on to the following step. If you reach a step where you do not find this possible, continue on regardless in the same way, and hopefully the flow of the investigation will make this step clear. By all means examine each step critically but with an open mind, for if you only look for 'holes' that's all you will find!

1. Consider the following statement: 'Life, for each of us, is just a series of moment-to-moment experiences' . These experiences start when we are born and continue until we die, rushing headlong after each other, so that they seem to merge into a whole that we call 'my life'. However, if we stop to look we can readily see that, for each of us, every moment is just an experience.

2. Any moment of experience has only three elements: thoughts (including all mental images), sensations (everything sensed by the body and its sense organs) and awareness of these thoughts and sensations. Emotions and feelings are a combination of thought and sensation.

3. Thoughts and sensations are ephemeral, that is they come and go, and are objects, i.e. 'things' that are perceived.

4. Awareness is the constant subject, the 'perceiver' of thoughts and sensations and that which is always present. Even during sleep there is awareness of dreams and of the quality of that sleep; and there is also awareness of sensations; if a sensation becomes strong enough, such as a sound or uncomfortable sensation, one will wake up.

5. All thoughts and sensations appear in awareness, exist in awareness, and subside back into awareness. Before any particular thought or sensation there is effortless awareness of 'what is': the sum of all thoughts and sensations occurring at any given instant. During the thought or sensation in question there is effortless awareness of it within 'what is'. Then when it has gone there is still effortless awareness of 'what is'.

6. So the body/mind is experienced as a flow of ephemeral objects appearing in this awareness, the ever present subject. For each of us any external object or thing is experienced as a combination of thought and sensation, i.e. you may see it, touch it, know what it is called, and so on. The point is that for us to be aware of anything, real or imaginary, requires thought about and/or sensation of that thing and it is awareness of these thoughts and sensations that constitutes our experience.

7. Therefore this awareness is the constant substratum in which all things appear to arise, exist and subside. In addition, all living things rely on awareness of their environment to exist and their behaviour is directly affected by this. At the level of living cells and above this is self-evident, but it has been shown that even electrons change their behaviour when (aware of) being observed! Thus this awareness exists at a deeper level than body/mind (and matter/energy[ 1]) and we are this awareness!

8. This does not mean that at a surface level we are not the mind and body, for they arise in, are perceived by and subside back into awareness, which is the deepest and most fundamental level of our being. However, if we choose to identify with this deepest level - awareness - (the perceiver) rather than the surface level, mind/body (the perceived), then thoughts and sensations are seen for what they truly are, just ephemeral objects which come and go, leaving awareness itself totally unaffected.

9. Next investigate this awareness itself to see whether its properties can be determined.

Firstly what is apparent is that this awareness is effortlessly present and effortlessly aware. It requires no effort by the mind/body and thoughts and sensations cannot make it vanish however hard they try.

10. Next, this awareness is choicelessly present and choicelessly aware. Once again it requires no choice of the mind/body and they cannot block it however they try. For example, if you have a toothache there is effortless awareness of it and the mind/body cannot choose for this not to be the case. You may think that this is bad news but it is not so: can you imagine if you had to make a choice whether you would like to be aware of every sensation that the body experiences? In fact be grateful that there is no effort or choice involved for awareness just to be - such ease and simplicity - which is not surprising for you are this awareness!

11. It can be seen then, that for each of us this awareness is omnipresent; we never experiences a time or place when it is not present. Once again be grateful that the mind/body is never required to search for this awareness; it is just always there, which of course is not surprising for at the deepest level we are this awareness.

12. Next, notice that this awareness is absolutely still for it is aware of the slightest movement of body or mind. For example, we all know that to be completely aware of what is going on around us in a busy environment we have to be completely still, just witnessing the activity.

13. In the same vein this awareness is totally silent as it is aware of the slightest sound and the smallest thought. Therefore awareness is always completely at peace as to be absolutely still and totally silent is to be completely at peace.

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[1] The theory of relativity, and string theory, show that matter and energy are synonymous.

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