Archive for July, 2013

Chinese Tea by Liu Tong

Posted: July 28, 2013 in Book Notes
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  • [The Chinese character of tea “茶”] suggests the harmony between human being and nature.
  • Tea helped people to  be undisturbed by worldly worries and uplifted from vulgarities, so it was conducive to virtue cultivation… While drinking tea, one should avoid vulgar talk, and should study metaphysics and seek truth, purify thoughts and elevate mind.
  • Picking decides the grades of the leaves, while frying decides their color, shape, and taste.
  • Zen comes from Sanskrit, meaning heart cultivation and thought purification.
  • Three Virtues
    • First, tea keeps people awake while sitting Zen at night.
    • Second, it helps people digest while full.
    • Last, it gives people a serene heart without desires.
  • His teaching was not intended to bring comfort but to shake people into awareness of the dangerous state of the world for which every individual was responsible since, according to him, every individual was the world in microcosm.
  • For discipleship, it was necessary to take leaps in the dark, to live dangerously, to feel strongly enough to be able to jump out of the window, to change oneself radically.
  • You must struggle for the same freedom. There must be constant turmoil within… I wish I could invent a new language but as I cannot I would like to destroy your old phraseology and conceptions. No one can give you liberation, you have to find it within… Liberation is not for the few, the chosen, the select.
  • You cannot help until you yourself are beyond the need of help.
  • Truth does not give hope; it gives understanding… If you would seek the Truth you must go out, far away from the limitations of the human mind and heart and there discover it – and that Truth is within yourself. Is it not much simpler to make Life itself the goal than to have mediators, gurus, who must inevitably step down the Truth and hence betray it? … Do not quote me afterwards as an authority. I refuse to be your crutch.
  • Of course there is neither good nor evil. Good is that of which you are not afraid; evil is that of which you are afraid. So, if you destroy fear, you are spiritually fulfilled… When you are in love with life, and you place that love before all things, and judge by that love, and not by your fear, then this stagnation which you call morality will disappear.
  • I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view and I adhere to that absolutely and unconditionally… If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others.
  • Truth cannot be brought down, rather the individual must make the effort to ascend to it.
  • The moment you follow someone you cease to follow Truth.
  • I want to do something in the world and I’m going to do it with unwavering concentration.
  • Pure love is like the perfume of the rose, given to all. The sun does not care on whom it shines…
  • Look, one must have no beliefs or even ideas for they belong to all kinds of reactions and responses… if you are alert, free from ideas, beliefs, etc. in the present, then you can see infinitely and this perception is joy.
  • In everything, in all men, there is the totality, the completeness of life… By completeness I mean freedom of consciousness, freedom from individuality. That completeness which exists in everything cannot progress: it is absolute. The effort to acquire is futile, but if you can realize that Truth, happiness, exists in all things and that the realization of that Truth lies only through elimination, then there is a timeless understanding… By continually being self-recollected you become fully conscious, and then you liberate the mind and the heart and know harmony, which is completeness.
  • On the problem of sex: It has become a problem because there is no love. When we really love there is no problem, there is an adjustment, an understanding. It is only when we have lost the sense of true affection, that profound love in which there is no sense of possessiveness, that there arises the problem of sex. It is only when we have completely yielded ourselves to mere sensation that there are many problems concerning sex. As the majority of people have lost the joy of creative thinking, naturally they turn to the sensation of sex which becomes a problem, eating their minds and hearts away.
  • Choiceless awareness
    • Choice implies direction, an action of the will. K, as he explained it, was talking about awareness from moment to moment of all that was taking place inside oneself without any effort to change or direct it. It was a matter of pure observation, of looking, which would lead to self-transformation without effort.
  • No social reform would ever end human misery; people would always transform any new system into what they themselves were; throughout history every utopian revolutionary movement had reverted to the old order of things because the people in them had not changed at all; society of any kind was the result of the individual and the individual was the result of the society; the individual was you and me; society could not be transformed from the outside; it could be transformed only by transforming totally the human being, by each one of us, within himself.
  • There is a maturity that is not to be forced, not to be artificially stimulated.
  • One must be an individual, sane and balanced, not belonging to any race, country or to any particular ideology. Then perhaps sanity and peace will come back to the world.
  • Without changing our daily life we can’t have peace, and war is a spectacular expression of our daily conduct.
  • Thought inevitably breeds the feeling of ownership, that possessiveness which consciously or unconsciously cultivates jealousy. Where jealousy is, obviously love is not; and yet with most people, jealousy is taken as an indication of love… Thought is the greatest hindrance to love.
    • We fill our hearts with the things of the mind and therefore keep our hearts ever empty and expectant. It is the mind that clings, that is envious, that holds and destroys… We do not love and let it alone, but crave to be loved; we give in order to receive, which is the generosity of the mind and not of the heart. The mind is ever seeking certainty, security; and can love be made certain by the mind? Can the mind, whose very essence is of time, catch love, which is its own eternity?
  • The ignorant man is not the unlearned but he who does not know himself, and the learned man is stupid when he relies on books and knowledge and on authority to give him understanding. Understanding comes only through self-knowledge, which is awareness of one’s total psychological process. Thus education, in the true sense, is the the understanding of oneself, for it is in each of us that the whole of existence is gathered.
  • How necessary it is to die each day, to die each minute to everything, to the many yesterdays and to the moment that has just gone by! Without death there is no renewing, without death there is no creation. The burden of the past gives rise to its own continuity, and the worries of yesterday give new life to the worries of today.
    • The past and the unknown do not meet at any point; they cannot be brought together by any act whatsoever; there is no bridge to cross over nor a path that leads to it. The two has never met and will never meet. The past has to cease for the unknowable, for that immensity to be.
    • To be free of 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 vigor and passion.
  • As the eyes were closed, the body, the brain seemed to plunge into unfathomable depths, into states of incredible sensitivity and beauty.
  • The urge for the repetition of experience, however pleasant, beautiful, fruitful, is the soil in which sorrow grows.
    • It’s the thing that every human craves for and because they crave it, it eludes them.
  • Truth cannot be exact. What can be measured is not truth. That which is not living can be measured and its height be found.
  • … whether one found a talk more or less meaningful depended more on one’s own state of receptivity than on what he said.
  • It was the escape from loneliness that brought sorrow, not the fact of loneliness, of death; grief was self-pity, not love.
  • The self looks at all its inner states of being with its own conditioned mind and therefore what it sees is a replica of itself; what we are is what we see. The conception of a superior self which can direct one’s other selves is an illusion, for there is only one self.
  • Very simply put, thought is the response of memory, the past… When thought is functioning it is the past, therefore there is no new living at all; it is the past living in the present, modifying itself and the present.
    • All continuity is thought; when there is continuity there is nothing new.
  • The bondage is the demand for its continuation.
  • The only way to avoid sorrow is to be without any resistance, to be without any movement away from sorrow, outwardly or inwardly, to remain totally with sorrow without wanting to go beyond it.
  • Substitute for thinking the act of attention – the power to look.
  • Meditation is one of the greatest arts in life – perhaps the greatest, and one cannot possibly learn it from anybody. That is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy, if you are aware of all that in yourself, without any choice, that is part of meditation.
  • Fear arises from the desire for security.
    • If there is complete psychological security there is no fear, but there can never be psychological security if one is wanting, desiring, pursuing, becoming.
    • … thought is always trying to find a place where it can abide, abide in the sense of hold. What thought creates, being fragmentary, is total insecurity. Therefore there is complete security in being absolutely nothing – which means not a thing created by thought. To be absolutely nothing means a total contradiction of everything you have learned… You know what it means to be nothing? No ambition – which does not mean that you vegetate – no aggression, no resistance, no barriers built by hurt… The security that thought has created is no security. That is the absolute truth.
  • … fear is darkness and death is light.
  •  To know is not to know and the understanding of this fact that knowledge can never solve our human problem is intelligence.
  • The very suffering transformed into passion is enormous.
  • We are using the word mind to imply the senses, the capacity to think, and the brain that stores all the memories as experience, as knowledge… Knowledge corrupts the mind. Knowledge is the movement of the past, and when the past overshadows the actual, corruption takes place… We are using the word corruption to mean that which is broken up, that which is not taken as a whole.
  • [On god] Desire cannot possibly reach it, words cannot fathom it, nor can the string of thought wind itself around it.
  • All that we have learned, all that we are , the whole content of our consciousness, is the past stored in our memory as thought, and the cluttering up of the brain with the past means that there is no true insight because everything is seen through a cloud of thought which must always be limited by the self.
  • The content of our consciousness is the common ground of all humanity… a human being living in any part of the world suffers, not only physically but also inwardly.
  • Death means the ending of the known.
  • When you’re angry, anger is you. You are not different from anger.
  • We have invented God. Thought has invented God, that is we, out of misery, despair, loneliness, anxiety, have invented that thing called God. God has not made us in his image – I wish he had. Personally I have no belief in anything. The speaker only faces what is, what are facts, the realization of the nature of every fact, every thought, every reactions – he is totally aware of all that. If you are free from fear, from sorrow, there is no need for God.
  • Meditation at that hour was freedom and it was like entering into an unknown world of beauty and quietness; it was a world without image, symbol or word, without waves of memory. Love was in the death of every minute and each death was the returning of love. It was not attachment, it had no roots; it flowered without pause and it was a flame which burnt away the borders, the carefully built fences of consciousness. Meditation was joy and with it came benediction.
  • Everything on earth, on this beautiful earth, lives, dies, comes into being and withers away. To grasp this whole movement of life requires intelligence, not the intelligence of thought, or books, or knowledge, but the intelligence of love and compassion with its sincerity.
  • Surely creation can take place only when thought is silent… Science is the movement of knowledge gathering more and more and more. The “more” is the measurement, and thought can be measured because it is a material process. Knowledge has its own limited insight, its own limited creation, but this brings conflict. We are talking about holistic perception in which the ego, the “me”, the personality, does not enter at all. Then only is there this thing called creativity. That is it.
  • And when there is an end to sorrow there is passion; not lust, not sensory stimulation, but passion.
  • To learn about, to understand, oneself, all authority must be set aside… There is nothing to be learned from anybody, including the speaker… The speaker has nothing to teach you. The speaker is merely acting as a mirror in which you can see yourself. Then when you can see yourself clearly you can discard the mirror.
  • Intelligence is common to all of us and that will bring us together, not organization. If you see the importance that each one of us is free and that freedom implies love, consideration, attention, co-operation, compassion – that intelligence is the factor to keep us together.
  • Independence without freedom is meaningless. If you have freedom you don’t need independence.
  • A religious center, not in the orthodox sense of the word; a center where a flame is living, not the ashes of it.
  • It was a question of being, not of accomplishment.
  • Creation is something that is most holy. That’s the most sacred thing in life and if you have made a mess of your life, change it. Change it today, not tomorrow. If you are uncertain find out why and be certain. If your thinking is not straight, think straight, logically. Unless all that is prepared, all that is settled, you can’t enter into this world of creation.

Written by Krishnamurti in 1980 at the request of his biographer Mary Lutyens.

The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said, “Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.

Man has built in himself images as a fence of security—religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships, and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity. So he is not an individual.

Freedom is not a reaction; freedom is not choice. It is man’s pretense that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.

Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever limited and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind.

Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.

If I were a cinnamon peeler
I would ride your bed
and leave the yellow bark dust
on your pillow.

Your breasts and shoulders would reek
you could never walk through markets
without the profession of my fingers
floating over you. The blind would
stumble certain of whom they approached
though you might bathe
under rain gutters, monsoon.

Here on the upper thigh
at this smooth pasture
neighbor to your hair
or the crease
that cuts your back. This ankle.
You will be known among strangers
as the cinnamon peeler’s wife.

I could hardly glance at you
before marriage
never touch you
— your keen nosed mother, your rough brothers.
I buried my hands
in saffron, disguised them
over smoking tar,
helped the honey gatherers…

When we swam once
I touched you in water
and our bodies remained free,
you could hold me and be blind of smell.
You climbed the bank and said

this is how you touch other women
the grasscutter’s wife, the lime burner’s daughter.
And you searched your arms
for the missing perfume.
and knew
what good is it
to be the lime burner’s daughter
left with no trace
as if not spoken to in an act of love
as if wounded without the pleasure of scar.

You touched
your belly to my hands
in the dry air and said
I am the cinnamon
peeler’s wife. Smell me.

Yo soy un hombre sincero
De donde crece la palma,
Y antes de morirme quiero
Echar mis versos del alma.

Yo vengo de todas partes,
Y hacia todas partes voy:
Arte soy entre las artes,
En los montes, monte soy.

Yo sé los nombres extraños
De las yerbas y las flores,
Y de mortales engaños,
Y de sublimes dolores.

Yo he visto en la noche oscura
Llover sobre mi cabeza
Los rayos de lumbre pura
De la divina belleza.

Alas nacer ví en los hombros
De las mujeres hermosas:
Y salir de los escombros,
Volando las mariposas.

He visto vivir a un hombre
Con el puñal al costado,
Sin decir jamás el nombre
De aquella que lo ha matado.

Rápida, como un reflejo,
Dos veces ví el alma, dos:
Cuando murió el pobre viejo,
Cuando ella me dijo adiós.

Temblé una vez – en la reja,
A la entrada de la viña,-
Cuando la bárbara abeja
Picó en la frente a mi niña.

Gocé una vez, de tal suerte
Que gocé cual nunca: – cuando
La sentencia de mi muerte
Leyó el alcaide llorando.

Oigo un suspiro, a través
De las tierras y la mar,
Y no es un suspiro, – es
Que mi hijo va a despertar.

Si dicen que del joyero
Tome la joya mejor,
Tomo a un amigo sincero
Y pongo a un lado el amor.

Yo he visto al águila herida
Volar al azul sereno,
Y morir en su guarida
La víbora del veneno.

Yo sé bien que cuando el mundo
Cede, lívido, al descanso,
Sobre el silencio profundo
Murmura el arroyo manso.

Yo he puesto la mano osada,
De horror y júbilo yerta,
Sobre la estrella apagada
Que cayó frente a mi puerta.

Oculto en mi pecho bravo
La pena que me lo hiere:
El hijo de un pueblo esclavo
Vive por él, calla y muere.

Todo es hermoso y constante,
Todo es música y razón,
Y todo, como el diamante,
Antes que luz es carbón.

Yo sé que el necio se entierra
Con gran lujo y con gran llanto.-
Y que no hay fruta en la tierra
Como la del camposanto.

Callo, y entiendo, y me quito
La pompa del rimador:
Cuelgo de un árbol marchito
Mi muceta de doctor.

The Order of the Star in the East was founded in 1911 to proclaim the coming of the World Teacher. Krishnamurti was made Head of the Order. On August 3, 1929, the opening day of the annual Star Camp at Ommen, Holland, Krishnamurti dissolved the Order before 3000 members. Below is the full text of the talk he gave on that occasion. 

“We are going to discuss this morning the dissolution of the Order of the Star. Many people will be delighted, and others will be rather sad. It is a question neither for rejoicing nor for sadness, because it is inevitable, as I am going to explain. “You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, “What did that man pick up?” “He picked up a piece of Truth,” said the devil. “That is a very bad business for you, then,” said his friend. “Oh, not at all,” the devil replied, “I am going to let him organize it.”

I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

So that is the first reason, from my point of view, why the Order of the Star should be dissolved. In spite of this, you will probably form other Orders, you will continue to belong to other organizations searching for Truth. I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality.

If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth. So that is another reason why I have decided, as I happen to be the Head of the Order, to dissolve it. No one has persuaded me to this decision. “This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies. Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this: not because I desire a following, not because I desire a special group of special disciples. (How men love to be different from their fellow-men, however ridiculous, absurd and trivial their distinctions may be! I do not want to encourage that absurdity.) I have no disciples, no apostles, either on earth or in the realm of spirituality. “Nor is it the lure of money, nor the desire to live a comfortable life, which attracts me. If I wanted to lead a comfortable life I would not come to a Camp or live in a damp country! I am speaking frankly because I want this settled once and for all. I do not want these childish discussions year after year.

One newspaper reporter, who interviewed me, considered it a magnificent act to dissolve an organization in which there were thousands and thousands of members. To him it was a great act because, he said: “What will you do afterwards, how will you live? You will have no following, people will no longer listen to you.” If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient. Of what use is it to have thousands who do not understand, who are fully embalmed in prejudice, who do not want the new, but would rather translate the new to suit their own sterile, stagnant selves? If I speak strongly, please do not misunderstand me, it is not through lack of compassion. If you go to a surgeon for an operation, is it not kindness on his part to operate even if he cause you pain? So, in like manner, if I speak straightly, it is not through lack of real affection–on the contrary.

As I have said, I have only one purpose: to make man free, to urge him towards freedom, to help him to break away from all limitations, for that alone will give him eternal happiness, will give him the unconditioned realization of the self.

Because I am free, unconditioned, whole–not the part, not the relative, but the whole Truth that is eternal–I desire those, who seek to understand me to be free; not to follow me, not to make out of me a cage which will become a religion, a sect. Rather should they be free from all fears–from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself. As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well-being, so I do this and not because I want anything from anyone. “You are accustomed to authority, or to the atmosphere of authority, which you think will lead you to spirituality. You think and hope that another can, by his extraordinary powers–a miracle–transport you to this realm of eternal freedom which is Happiness. Your whole outlook on life is based on that authority.

You have listened to me for three years now, without any change taking place except in the few. Now analyze what I am saying, be critical, so that you may understand thoroughly, fundamentally. When you look for an authority to lead you to spirituality, you are bound automatically to build an organization around that authority. By the very creation of that organization, which, you think, will help this authority to lead you to spirituality, you are held in a cage.

If I talk frankly, please remember that I do so, not out of harshness, not out of cruelty, not out of the enthusiasm of my purpose, but because I want you to understand what I am saying. That is the reason why you are here, and it would be a waste of time if I did not explain clearly, decisively, my point of view. “For eighteen years you have been preparing for this event, for the Coming of the World Teacher. For eighteen years you have organized, you have looked for someone who would give a new delight to your hearts and minds, who would transform your whole life, who would give you a new understanding; for someone who would raise you to a new plane of life, who would give you a new encouragement, who would set you free–and now look what is happening! Consider, reason with yourselves, and discover in what way that belief has made you different–not with the superficial difference of the wearing of a badge, which is trivial, absurd. In what manner has such a belief swept away all the unessential things of life? That is the only way to judge: in what way are you freer, greater, more dangerous to every Society which is based on the false and the unessential? In what way have the members of this organization of the Star become different? “As I said, you have been preparing for eighteen years for me. I do not care if you believe that I am the World–Teacher or not. That is of very little importance. Since you belong to the organization of the Order of the Star, you have given your sympathy, your energy, acknowledging that Krishnamurti is the World–Teacher– partially or wholly: wholly for those who are really seeking, only partially for those who are satisfied with their own half-truths.

You have been preparing for eighteen years, and look how many difficulties there are in the way of your understanding, how many complications, how many trivial things. Your prejudices, your fears, your authorities, your churches new and old–all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods–new gods instead of the old, new religions instead of the old, new forms instead of the old–all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?

Why have false, hypocritical people following me, the embodiment of Truth? Please remember that I am not saying something harsh or unkind, but we have reached a situation when you must face things as they are. I said last year that I would not compromise. Very few listened to me then. This year I have made it absolutely clear. I do not know how many thousands throughout the world–members of the Order–have been preparing for me for eighteen years, and yet now they are not willing to listen unconditionally, wholly, to what I say.

As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is Life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom . And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.

Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organizations become your chief concern.

“How many members are there in it?” That is the first question I am asked by all newspaper reporters. “How many followers have you? By their number we shall judge whether what you say is true or false.” I do not know how many there are. I am not concerned with that. As I said, if there were even one man who had been set free, that were enough.

Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.

So you will see how absurd is the whole structure that you have built, looking for external help, depending on others for your comfort, for your happiness, for your strength. These can only be found within yourselves.

You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things.

But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship–which you do not seem to know–there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice.

So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free.”

An Old Dream is Dead by Krishnamurti

Posted: July 23, 2013 in Book Notes
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However, by the time they reached Colombo (India) he (K) had transformed his grief into what was almost a blessing and had written a piece about Nitya (Nitya, Krishnamurti’s brother died November 1925 in California while K was enroute to India.) which was published in his editorial notes for the Herald of January 1926.

The pleasant dreams my brother and I had of the physical are over…We had great fun in life though we were of different temperaments. We somehow understood each other without effort…It was a happy life and I shall miss him physically all through this life.

An old dream is dead and a new one is being born, as a flower that pushes through the solid earth…A new strength born of suffering is pulsating in the veins and a new sympathy and understanding is being born out of the past suffering. A greater desire to see others suffer less and, if they must suffer, to see that they bear it nobly and come out of it without too many scars. I have wept but I do not want others to weep but if they do I now know what it means…On the physical plane we could be separated and now we are inseparable… As Krishnamurti I now have greater zeal, greater faith, greater sympathy and greater love for there is also in me the body, the Being, of Nityananda… I know now, with greater certainty than ever before, that there is real beauty in life, real happiness that cannot be shattered by any physical happening, a great strength which cannot be weakened by any passing event, and a great love which is permanent, imperishable and unconquerable.

The Journey by David Whyte

Posted: July 1, 2013 in Poetry
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Above the mountains
the geese turn into
the light again

Painting their
black silhouettes
on an open sky.

Sometimes everything
has to be
inscribed across
the heavens

so you can find
the one line
already written
inside you.

Sometimes it takes
a great sky
to find that

small, bright
and indescribable
wedge of freedom
in your own heart.

Sometimes with
the bones of the black
sticks left when the fire
has gone out

someone has written
something new
in the ashes of your life.

You are not leaving
you are arriving.