...I let me weep for joy.

"Sans méditation, on est comme aveugle dans un monde d'une grande beauté,

plein de lumières et de couleurs."

"Quand l'esprit ne résiste plus, qu'il ne fuit ni ne blâme ce qui est, mais se contente

d'être conscient avec passivité, il s'aperçoit que, dans cette passivité même,

vient une transformation." Jiddu Krishnamurti

No comment...

Today's selection from Krishnamurti deals nicely with this issue, even though the title, 'Renunciation of Riches', might scare some off. Don't worry, you don't have to become a monk or nun to move forward on the Path. In fact, there are a number of disadvantages to that approach, but, that's a subject for another day.

However, it was my personal experience that affirms for me much of what Krishnamurti is saying here. Before my ordination, I gave away almost all of my 'stuff' and it was a great experience for me. My life became much more simple and I felt a great deal of relief and freedom as I gave my things away. It was really good.

It was also easy as I had a new focus and all of my stuff was no longer that important to me. And I can completely understand when Krishnamurti says, 'To be content with little is comparatively easy; to be free from the burden of many things is not difficult when one is on a journey looking for something else.' It's completely true. It really comes down to deciding what's really important and then focusing on that.

It is, however, important to recognize that giving everything away may not bring us peace. I've met far too many monks who act like they've renunciated, but who are constantly striving for stuff - things, power, fame. Outside is only a show, inside is only desire. This is not the way. 'Outer simplicity and order do not necessarily mean inner tranquillity and innocence.'

It's important to see that renunciation is both external and internal. 'It is well to be outwardly simple, but it is far more important to be inwardly simple and clear.' That internal simplicity and clarity amounts to contentment or peace. As we simplify externally, there is less to be worried about, less to be responsible for - there is less stress. I remember this and it was a great feeling.

Understanding things as they really are makes it much easier to let go, both externally and internally. 'Contentment comes with the awareness of what is, and simplicity with the freedom from what is.' That's a great insight.

I know that we really only need food, shelter, clothing and, when required, medicine. But, there are also comforts and things that make life enjoyable and that's fine. We don't have to get rid of everything, and it wouldn't help any way if our mind is full of desire and attachment. And it is this attachment and desire that really needs to be let go of. Only then can we experience true contentment and peace while living a simple life. And, it is then that we make real progress on the Path.

So as you consider 'Renunciation of Riches' today, rest easy knowing that you don't have to take a vow of poverty. But, at the same time, if you feel like giving away something, how about giving us your thoughts - we'll gladly accept them. And, of course, have a great simple day.

Clouds Gathering

It seemed the kind of life we wanted.
Wild strawberries and cream in the morning.
Sunlight in every room.
The two of us walking by the sea naked.

The night suddenly upon us, a starless night.
You lighting a candle, carrying it naked
Into our bedroom and blowing it out quickly.
The dark pines and grasses strangely still.

--Charles Simic

This is as close as I am able to get to verbalizing the ambient anxiety that I can detect just about everywhere I go these days. As Krishnamurti advised, peace comes when you really don't care what happens, when you can be in that centered place no matter what transpires around you.

Not there yet.

Krishnamurti,  le livre de la Méditation et de la Vie, p,64

Autrement dit, on arrive à mieux comprendre le monde lorsqu’on a une pensée libre de toutes certitudes et le champ de vision dégagé de toutes croyances.  C'est à ce moment que l'on voit ceux qui regardent.

EDUCAÇÃO E ANTROPOLOGIA CULTURAL

Alunos da Faculdade de Educação da Unicamp, produzem filme sobre RACISMO.

16:9 WIDESCREEN / COLOR / 8:52MIN / LIVRE

REFLEXÃO

"Muito se fala e pouco se avança na resolução de um dos maiores dilemas dos povos da Terra: a coexistência nesse planeta. A técnica utilizada para editar as imagens, deixa claro que em muitas de nossas discussões, reproduzimos padrões pré-estabelecidos (capitalistas), o que nos leva somente a andar pra trás." (Daniel Pátaro)

DIVERSIDADE CULTURAL

"A liberdade só existe quando os povos se unem." (Bob Marley)

DESENVOLVIMENTO HUMANO

"Compreender a vida é compreender a nós mesmos. Este é o princípio e o fim da educação." (J. Krishnamurti)

ROTA IMPOPULAR

CIÊNCIA CIVIL

...I was in my twenties then, with a rainbow heart and a good brain. Every summer for six years I put up my tent in the camping place in the Swiss town of Saanen, to listen to one of the greatest spiritual teachers of all times : Krishnamurti.
T´was the Happy Sixties. We hippies always sat on the ground, with our coloured clothes and flowing long hair (guys too).
We sat at his feet, you understand, not on benches, not on chairs, no, we sat on the ground, because we were his children, somehow we knew that, and we wanted to be as close to him as possible.

You will find him in the Internet so I won´t go into details about him, it´s not really important, you know - the story that I want to tell you is how, once upon a time, the World Teacher looked into my eyes, and my life was changed for ever.

You see, I had had the opportunity, during those years (...but is there "chance" in this universe??) to meet an intimate friend of his, in Geneva, my hometown in Switzerland. Silviji, a dear old Romanian grandpa, was 85 when I met him. I don´t know exactly what he saw in me, it was a very unlikely friendship. I think he felt his life ending, and needed to transmit his experience of having been close to Krishnaji to someone my age (that is how they called him, Krishnaji), and Silviji chose me to listen to his stories, perhaps because I was at that time,  and still am by the way, exceptionally open to Spirit.
We went for long walks in the countryside of my beloved Geneva, and he recounted to me all the details of Krishnaji´s early days, when Krishnaji started to talk about his enlightenment, and about The Beloved.
Anyway, I read all the books, all the conferences, and listened to Silviji, for hours on end, every week. And that is how I came to put up my little tent at Saanen, during six summers, as a good little soldier, in the camping place where certain "progressive" people gathered from all over the world every rainy month of July in the Swiss mountains.

...And so it came to pass that I went out into the world, as he asked so desperately, to bring the water that I could, to try to  still "the fire that the world is", as Krishnaji said.I never saw him again in the flesh, and yet, even today, sitting at my computer looking over the Earth Sanctuary, I remember him, and I cry. The impact of his Love, the transmission of...what ? I don´t know. It has no name. No form. The energy that impacted me, that said, GET OUT! DO SOMETHING FOR THE WORLD! DON´T COME BACK! You are needed out there, where the fire is raging.
I understood. Dimly, at that time, I think. I was twenty-four.

Uns geht es um die ganzheitliche Entwicklung jedes Men­schen, darum, ihm zu helfen, seine eigenen höchsten und voll­sten Fähigkeiten zu verwirklichen - nicht irgendeine eingebil­dete Fähigkeit, die der Erzieher als ein Konzept oder Ideal vor Augen hat. Jeder Geist des Vergleichens verhindert dieses volle Aufblühen des Individuums, sei er nun Wissenschaftler oder Gärtner. Wenn es keinen Vergleich gibt, dann steht die höchste Befähigung des Gärtners auf der gleichen Stufe wie die höchste Befähigung des Wissenschaftlers: aber wenn der Vergleich hin­einkommt, dann kommt es zu den Herabsetzungen und neidi­schen Reaktionen, die zu Konflikten zwischen den Menschen führen. Wie das Leid, so ist auch die Liebe nicht vergleichend; sie kann nicht mit der größeren oder der geringeren verglichen werden. Leid ist Leid und Liebe ist Liebe, bei den Reichen wie bei den Armen.

aus: Vollkommene Freiheit

Gegen Ende seines Lebens hielt er Vorträge vor Tausenden von Menschen.

Krishnamurti wurde früh von der Theosophin Helena Petrowna Blavatsky (>Die Geheimlehre<) für den zukünftigen Buddha und Weltlehrer Lord Matreya gehalten. Sein Vater gab ihn sogar zu seiner spirituellen Ausbildung nach England zu Anni Besant, einem Mitglied der Theosophischen Gesellschaft. In der Folge wurde für Jiddu Krishnamurti sogar ein Orden gegründet, der Order of the Star in the East, damit dem neuen Weltenlehrer der Weg geebnet würde. Krishnamurti wurde dessen Oberhaupt. Im Laufe der Zeit distanzierte  er sich jedoch mehr und mehr von der Theosophischen Gesellschaft und löste am 3. August 1929 die für ihn gegründete Organisation mit folgender bemerkenswerten und in Bezug auf  seine Auffassung von Wahrheit wegweisenden Rede auf:

„Ich behaupte, dass die Wahrheit ein pfadloses Land ist und dass es keine Pfade gibt, die zu ihr hinführen - keine Religionen, keine Sekten. Das ist mein Standpunkt, den ich absolut und bedingungslos vertrete. Die Wahrheit ist grenzenlos, sie kann nicht konditioniert, sie kann nicht auf vorgegebenen Wegen erreicht und daher auch nicht organisiert werden. Deshalb sollten keine Organisationen gegründet werden, die die Menschen auf einen bestimmten Pfad führen oder nötigen. Wenn ihr das einmal verstanden habt, werdet ihr einsehen, dass es vollkommen unmöglich ist, einen Glauben zu organisieren. Der Glaube ist eine absolut individuelle Angelegenheit und man kann und darf ihn nicht in Organisationen pressen. Falls man es tut, wird er zu etwas Totem, Starrem; er wird zu Gier, zu einer Sekte, einer Religion, die anderen aufgezwungen wird. [...] Ich möchte keiner spirituellen Organisation, ganz gleich welcher Art, angehören, und ich bitte euch, das zu verstehen. Ich betone noch einmal, dass keine Organisation einen Menschen zur Spiritualität führen kann. Wenn eine Organisation zu diesem Zweck gegründet wird, so wird sie zu einer Krücke, die euch schwächt, zu einem Gefängnis. Solche Organisationen verkrüppeln das Individuum, hindern es daran zu wachsen und seine Einzigartigkeit zu leben, die ja darin liegt, dass es ganz alleine diese absolute, uneingeschränkte Wahrheit entdeckt. Das ist ein weiterer Grund dafür, dass ich mich - da ich der Präsident des Ordens bin - entschlossen habe, den Orden aufzulösen. Niemand hat mich zu dieser Entscheidung gedrängt oder überredet. Das ist keine großartige Tat, denn ich will keine Jünger oder Anhänger; ich meine das so, wie ich es sage. In dem Moment, in dem man beginnt, jemandem zu folgen, hört man auf, der Wahrheit zu folgen."

(zitiert nach Jayakar 1988, S. 86f)

Bemerkenswert auch, was Krishnamurti über die Liebe schreibt:

ψ

Liebe ist jenseits von Denken und Zeit.

Liebe hat kein Gestern und kein Morgen.
Sie ist jenseits der Unruhe des Den­kens.
Nur der unschuldige Geist weiß, was Liebe ist, und der unschuldige Geist kann in der Welt leben, die nicht unschuldig ist.
Dieses Außerordentliche zu finden, das der Mensch endlos gesucht hat durch Opfer, durch Anbetung, durch Beziehungen, durch Sex, durch jede Form von Lust und Schmerz, ist nur mög­lich, wenn das Denken sich selbst versteht und ganz natürlich zu Ende geht.

Dann hat die Liebe kein Gegenteil,
dann kennt die Liebe keinen Konflikt.
Vielleicht fragen Sie: »Wenn ich eine solche Liebe finde, was geschieht dann mit meiner Frau, meinen Kindern, meiner Familie? Sie brauchen Sicherheit.«

Wenn Sie eine solche Frage stellen, dann haben Sie nie den Bereich des Denkens, den Bereich des Bewusstseins überschritten. Wenn Sie einmal diesen Bereich überschritten haben, dann werden Sie niemals eine solche Frage stellen, denn dann werden Sie wissen, was Liebe ist, in der es kein Denken und deshalb keine Zeit gibt.
Sie können das fasziniert und begeistert lesen, doch tatsächlich über das Denken und die Zeit hinauszugehen - was heißt, über das Leid hinauszugehen -, das bedeutet, gewahr zu werden, dass es eine andere Dimension gibt, die man Liebe nennt.
Aber wenn Sie nicht wissen, wie Sie zu dieser außerordentli­chen Quelle gelangen sollen, was können Sie dann tun?
Wenn Sie nicht wissen, was Sie tun sollen, dann tun Sie gar nichts, nicht wahr?
Absolut nichts.
Dann sind Sie innerlich vollkommen still.
Verstehen Sie, was das bedeutet?
Es bedeutet, dass Sie nichts suchen, nichts wünschen, nichts erstreben; es gibt keinerlei Mit­telpunkt.

Dann ist die Liebe da.

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“See Me in everything. Surrneder yourself to Me. Do all actions for My sake. Cut off all sorts of attachments. Have perfect, unswerving devotion to Me. Sing My glories”.

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 Krishnamurti contesta a una de las preguntas que le formularon en una reunión con profesores y educadores de alumnos el 13 de marzo de 1948.

  Krishnamurti: Antes que nada, para comprender qué papel puede desempeñar la educación en la actual crisis mundial, debemos comprender cómo ha llegado a producirse la crisis. Si no entendemos eso, la mera edificación sobre los mismos valores, sobre el mismo terreno, sobre los mismos cimientos, producirá más guerras, nuevos desastres. Tenemos, pues, que investigar, en primer lugar, cómo ha llegado a producirse la crisis actual, y al comprender las causas comprenderemos, sin lugar a dudas, qué clase de educación necesitamos.

 Resulta muy claro que la crisis actual es el resultado de los falsos valores; de los falsos valores en la relación del hombre con la propiedad, con sus semejantes y con las ideas. La expansión y predominio de los valores materialistas engendra necesariamente el veneno del nacionalismo, de las fronteras económicas, de los gobiernos soberanos y del espíritu patriótico, todo lo cual excluye la cooperación entre los hombres para su propio beneficio, y corrompe la relación entre las gentes, que es la sociedad.

Y si la relación del individuo con los demás no es la apropiada, la estructura de la sociedad tiene que desplomarse por fuerza. De un modo análogo, el hombre, en su relación con las ideas justifica una ideología -ya sea de izquierdas o de derechas, con buenos o malos medios, una ideología, un fin- para lograr un resultado. De manera que la desconfianza mutua, la falta de buena voluntad, la creencia de que un buen fin puede alcanzarse por malos medios, el sacrificio del presente por un ideal futuro, todo eso se ve claramente que son causas del actual desastre.

 No es posible dedicar tiempo a entrar en todos los detalles, pero a primera vista uno puede comprender cómo se ha producido este caos, esta degradación. Con toda seguridad el origen está en los falsos valores y en la dependencia de la autoridad, de los dirigentes, ya sea en la vida diaria, en la pequeña escuela o en la gran universidad. Los dirigentes y la autoridad son factores de deterioro para cualquier cultura. En cuanto uno depende de otra persona, ya no depende de sí mismo; y cuando uno no depende de sí mismo, tiene que ser un conformista, y el conformismo con el tiempo desemboca en la dictadura de los estados totalitarios.

 Al comprender, pues, todas estas cosas -al comprender las causas de la guerra, de la presente catástrofe, de la presente crisis moral y social- y al ver tanto las causas como los resultados, naturalmente uno empieza a percibir que la función de la educación es la de crear nuevos valores, no la de limitarse a implantar valores existentes en la mente del alumno, lo cual no hace más que condicionarlo sin despertar su inteligencia.

Pero cuando el propio educador no ha visto cuáles son las causas del caos presente, ¿cómo puede crear nuevos valores, cómo puede despertar la inteligencia, cómo puede impedir que la próxima generación siga los mismos pasos que al final conducirán a un desastre aún mayor? Lo importante, sin duda alguna, es que el educador no se limite a implantar ciertos ideales y a transmitir mera información, sino que consagre todo su pensamiento, todo su esmero, todo su afecto, a crear el ambiente apropiado, la atmósfera adecuada, de manera que cuando el niño crezca y alcance la madurez, sea capaz de habérselas con cualquier problema humano que se le plantee.

 La educación, pues, está en íntima relación con la actual crisis mundial; y todos los educadores, al menos en Europa y América, están dándose cuenta de que la crisis es el resultado de una educación errónea. La educación sólo puede transformarse educando al educador, y no simplemente creando una nueva norma, un nuevo sistema de acción.

 Educando al educador, © KFA 1948   Krishnamurti

For me the Silence is Peace, a very profound peace. There is no mental agitation, no thoughts flying around in the head, just stillness. And I must say that I really do enjoy this place of stillness, of silence, of peace. I find it easier to enter into this place now and I find I can stay there longer. At first, it wasn't so easy. The mind kept wanting to grab on to something and run with it. But there were small spaces between thoughts and actions that provided the entry point and I recognized that this was the way in.

For a while, I used to have little 'sticky notes' all over the place, any where that I might see them and they all just had one word on them - PAUSE. I found that if I could just get into that moment between actions and try to touch that silence, the stillness, it made a huge difference for me. The space gradually became easier to take hold of and it began to grow deeper. But this was not meditation - it wasn't meant to be. It was just a small break, a minute perhaps, in the seemingly unending flow of stuff that we do each day. The notes reminded me to come back to it often and it was a really nice place to be.

One of the things that I noticed as I continued with this new habit, was that I was becoming much more effective in whatever action was to follow this little pause. I found that I was much more present to the day in general and I also found that the days didn't fly by like they used to. But more important then the effects that pausing had, was the discovery of the silence that I found there. It is really quite amazing to witness that stillness, to know that it exists and to be able to come back to it. It's always there under the thoughts, it's always been there, and it's a place that needs to be cultivated if we want to take our place on the Path.

Krishnamurti speaks of it beautifully in 'Silence' and I hope you will consider it deeply and enter into that space for a while today. And if you feel like breaking that silence by sharing your thoughts with us, well, we'd love to hear from you - we always do.

To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation.  One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be.

To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change; and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action.

If you would follow anything, it is not good being tethered.  To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization, because beliefs and ideals only give you a color, perverting true perception.

If you want to know what you are, you cannot imagine or have belief in something which you are not.  If I am greedy, envious, violent, merely having an ideal of non-violence , of non-greed, is of little value . . .

The understanding of what you are, whatever it be, - ugly or beautiful, wicked or mischievous - the understanding of what you are, without distortion, is the beginning of virtue.   J. Krishnamurti, The Book of Life

These words reflect the basis of hypnotherapy.  To live a life for someone or something else, to not truly know that which is you causes anger, resentment, fear, and isolation.

Only through the commitment to self knowledge and transformation will freedom be found.

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"See Me in everything. Surrneder yourself to Me. Do all actions for My sake. Cut off all sorts of attachments. Have perfect, unswerving devotion to Me. Sing My glories".

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]]> http://ariyavansa.wordpress.com/?p=812 Thu, 11 Sep 2008 07:54:57 +0000 Ariyavansa http://ariyavansa.org/2008/09/11/11-09-08/ This really is an awesome journey, isn't it. One of the things that makes it so incredible, is the way it wakes you up to look at something that you had not previously looked at carefully. That's the way it was for me yesterday. I don't have things pre-arranged here, with the exception of the Dhamma Discourse Study Project which is following a certain structure. I just take the next selection from the next Teacher and use that as my contemplation for the day - I don't know what's coming up tomorrow for instance. But, yesterday morning when I picked up the latest selection form Krishnamurti, titled 'Belief', it grabbed me and really hasn't let go yet. That's to say, it's filled my mind, given me so much to think about and there still seems to be much more to consider and reflect upon. I was not ready to discuss it yesterday, and I'm not sure I'm ready today either, but I didn't want to miss another day's posting.

When we explore Wisdom, we have to be ready to go further and look deeper when something comes calling to us. That's what happened yesterday - I needed to know more, to go further. And so I spent most of the day digging, digging into the books I have, digging into the resources available on the net and, perhaps most importantly, digging into myself. What beliefs do I hold? I spent a lot of time unearthing and examining those beliefs and trying to see them exactly as they are - more mental fabrications of my mind.

On Tuesday, I said that there was only one enemy and at the core of things that is true - the ego and all the stuff that comes with it. But the ego has many accomplices and beliefs, fixed views and opinions are hot on the heels of the ego. The ego fuels these things and these things puff up and empower the ego. Beliefs can create real problems for us that make spiritual progress extremely difficult.

At the heart of the Buddha's teachings is the instruction to 'see things as they really are' - the Sattipathána Sutta, which we will be looking at starting this weekend, is a whole discourse on seeing things as they really are and how exactly to do that. But in order to see things clearly, we need to be prepared to put down our fixed views, opinions and beliefs because they will make clear sight impossible.

One of my favourite quotes comes from Artemus Ward, he said, 'It ain't so much the things I don't know that gets me into trouble, it's the things I know that just ain't so!' The things I don't know fall into the category of Ignorance and that's not a negative thing - we simply can not know everything and there will always be things that I'm ignorant of. The more dangerous category, the one that gets us into trouble and much suffering is Delusion - 'the things I know that just ain't so'. These are my beliefs, views and opinions that are not based on fact.

The first aspect of the Buddha's Noble Eight-Fold Path is Right Understanding or Right View. It's opposite is Wrong Understanding or Wrong view. That's where beliefs fall in.

As we remember the events of this day seven years ago, I think it's pretty easy to see how beliefs held by a few individuals caused the death of 2,973. These kind of beliefs not only cause us to do things that harm others, but they also cause great damage to ourselves. I came across this yesterday by Robert A. Wilson...

"Don't believe anything.
Regard things on a scale of probabilities.
The things that seem most absurd, put under 'Low Probability', and
the things that seem most plausible, you put under 'High Probability'.
Never believe anything.
Once you believe anything, you stop thinking about it."

I think it comes back to 'seeing things with child-like eyes'. Before we are conditioned to think in certain ways, to believe certain things, we look at the world, and everything in it, differently, openly. And I wonder, what would happen if we just put our beliefs aside or at least, recognized them for what they really are? And what if we really started to see things, all things, as they really are? How would that affect our journey? Wouldn't it be awesome? Awesomer?

I recognized while sitting with this all day yesterday and again this morning, that it is extremely important and requires more thought and more contemplation. But I'll leave it there for now in the hope that you will also see the incredible importance of understanding clearly our Beliefs as you consider this selection from Krishnamurti - 'Beliefs'.

The activity of belief is confusing and destructive; it may at first seem orderly and constructive, but in its wake there is conflict and misery. Every kind of belief, religious or political, prevents true understanding, and there can be no real progress without this understanding.

And I do not know if I should be telling people there is something wrong with them in the first place.