Posts Tagged ‘ Food for Thought ’

But is that happiness?

“If you want to do something pleasurable, you think you will be happy when you do it. You may want to marry the richest man, or the most beautiful girl, or pass some examination, or be praised by somebody, and you think that by getting what you want you will be happy. But is that happiness? Does it not soon fade away, like the flower that blossoms in the morning and withers in the evening? Yet that is our life, and that is all we want. We are satisfied with such superficialities: with having a car or a secure position, with feeling a little emotion over some futile thing, like a boy who is happy flying a kite in a strong wind and a few minutes later is in tears. That is our life, and with that we are satisfied. We never say, “I will give my heart, my energy, my whole being to find out what happiness is.” We are not very serious, we don’t feel very strongly about it, so we are gratified with little things.

But happiness is not something that you can seek; it is a result, a by-product. If you pursue happiness for itself it will have no meaning. Happiness comes uninvited; and the moment you are conscious that you are happy, you are no longer happy. I wonder if you have noticed this? When you are suddenly joyous about nothing in particular, there is just the freedom of smiling, of being happy; but, the moment you are conscious of it, you have lost it, have you not? Being self-consciously happy, or pursuing happiness, is the very ending of happiness. There is happiness only when the self and its demands are put aside.” – Jiddu Krishnamurti

How does one perceive the whole of anything?

“How does one perceive the whole of anything? The whole of fear, not the broken up of fear in different forms or the fear of the unconscious and the conscious – in the conscious and in the unconsciousness – but the whole of fear. You understand? How does one perceive the whole of fear? How do I perceive the whole of me – the ‘me’ constructed by thought, isolated by thought, fragmented by thought which in itself is fragmented? So it creates the ‘me’ and thinks that ‘me’ is independent of thought. The ‘me’ thinks it is independent of thought but it has created the ‘me’ – the ‘me’ with all its anxieties, fears, vanities, agonies, pleasures, pain, hopes – all that. That ‘me’ has been created by thought. And that ‘me’ becomes independent of thought, it thinks it has its own life – like a microphone which is created by thought, and yet it is independent of thought. The mountain is not created by thought but yet it is independent. The ‘me’ is created by thought and the ‘me’ says: “I am independent of thought”. Now to see the totality – you understand – is this clear now? So what is fear totally – not the various forms of fear, not the various leaves of this tree of fear but the total tree of fear? Right? How does one see the totality of fear? To see something totally or to listen to something completely there must be freedom, mustn’t there? Freedom from prejudice, freedom from your conclusion, freedom from your wanting to be free of fear, freedom from the rationalization of fear. Please follow all this. Freedom from the desire to control it – can the mind be free of all that? Otherwise it can’t see the whole. I am afraid. I am afraid because of tomorrow, losing a job, afraid I may not succeed, afraid I might lose my position, afraid that there I will be challenged and I’ll not be able to reply, afraid of losing my capacity – all the fears that one has. Can you look at it without – please listen – any movement of thought which is time, which causes fear? Have you understood something?”

Saanen 4th Public, 1975 ~ J Krishnamurti

Food for Thought #11

​”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.

Similarly, if you can clarify the confusion within yourself, then you will find out what the purpose of life is; you will not have to ask, you will not have to look for it. To be free of confusion you have to see and understand the causes which bring about confusion; and the causes of confusion are very clear. They are rooted in the “me” that is constantly wanting to expand itself through possessing, through becoming, through success, through imitation; and the symptoms are jealousy, envy, greed, fear. As long as there is this inward confusion, you are always seeking outward answers; but when the inward confusion is cleared away, then you will know the significance of life.” – Jiddu Krishnamurti

Food For Thought #10

From silence, came thought,
from thought, came ego,
and from ego, came speech.
So if speech is effective,
how much more so must be its source?” – Ramana Maharshi

You know, in the case of most of us, the mind is noisy, everlastingly chattering to itself, soliloquizing or chattering about something or trying to talk to itself to convince itself of something; it is always moving, noisy. And from that noise, we act. Any action born of noise produces more noise, more confusion.

But if you have observed and learned what it means to communicate, the difficulty of communication, the non-verbalization of the mind — that is, that communicates and receives communication — then, as life is a movement, you will, in your action, move on naturally, freely, easily, without any effort, to that state of communion. And in that state of communion, if you inquire more deeply, you will find that you are not only in communion with nature, with the world, with everything about you, but also in communion with yourself. – Jiddu Krishnamurti

Food for Thought #9

Excerpt from Alan Watts’s – The Tao of Philosophy:

Now it is my contention and my basic metaphysical axiom that existence—the physical universe—is basically playful. There is no necessity for it whatsoever. It is not going anywhere; that is to say, it does not have some destination at which it ought to arrive. It is best understood by analogy with music because music as an art form is essentially playful.

We say, “You play the piano.” You do not work the piano. Why? For instance, music differs from travel because when you travel you are trying to get somewhere and, being a very compulsive and purposive culture, we are busy going everywhere faster and faster in an attempt to eliminate the distance between places.

With modern jet travel you can arrive anywhere almost instantaneously, and what happens as a result is that the two ends of your journey become the same place. So you eliminate the distance and you eliminate the journey, and you forget that the fun of the journey is to travel, not to obliterate travel.

In music, though, one does not make the end of a composition the point of the composition. If that were so, the best conductors would be those who played fastest, and there would be composers who wrote only finales. People would go to a concert just to hear one crashing chord because that is the end. The same is true of dancing because the point of dancing is to dance.

However, we do not understand this because it is not something brought by our education into our everyday conduct. We have a system of schooling which gives a completely different impression. Everything we do is graded, and we put the child into the corridor at one end of this grade system, with a kind of “Come on, kitty-kitty-kitty.” So you go to kindergarten, and that is a great thing, because when you finish that you will get into first grade; then “Come on!” First grade leads to second grade, and so on. When you get out of grade school you go on to high school, and the whole thing is “revving up,” and coming closer.

Then you go on to college, and then by Jove, you get into graduate school, and when you are through with graduate school you go out to join the world. You get into some racket in which you are selling insurance and everyone has their quota to make, and you are going to make it. All the time that great thing is coming and coming, and it is the success you are working toward. Then one day when you wake up, and you are forty years old, you say, “My God, I have arrived! I am there.” However, you do not feel very different from what you always felt, and there is a slight let-down because you feel there was a hoax.

Of course there was a hoax, a dreadful hoax, because they made you miss everything by expectation. People live to retire and they put those savings away, but then when they are sixty-five they do not have any energy left to enjoy it, and they end up in a senior citizens’ community.

We have simply cheated ourselves the whole way down the line. We thought of life by analogy—as a journey or a pilgrimage—which had a serious purpose at the end. The thing was to get to that end, success, or whatever it is, or maybe Heaven after you are dead, but we missed the point along the whole way. It was a musical thing, and you were supposed to sing or dance while the music was being played. Instead you had to do “that thing” and you did not let it happen. So this is why the human being sometimes becomes an organism for self-frustration. ~ Alan Watts

 

Think On These Things

Sharing excerpt from ‘Think On These Things’ ~ J Krishnamurti

Questioner: Why are our desires never fully realized? Why are there always hindrances that prevent us from doing completely as we wish?

Krishnamurti: If your desire to do something is complete, if your whole being is in it without seeking a result, without wanting to fulfill – which means without fear – then there is no hindrance. There is a hindrance, a contradiction only when your desire is incomplete, broken up: you want to do something and at the same time you are afraid to do it, or you half want to do something else. Besides, can you ever fully realize your desires? Do you understand? I will explain.

Society, which is the collective relationship between man and man, does not want you to have a complete desire, because if you did you would be a nuisance, a danger to society. You are permitted to have respectable desires like ambition, envy – that is perfectly all right. Being made up of human beings who are envious, ambitious, who believe and imitate, society accepts envy, ambition, belief, imitation, even though these are all intimations of fear. As long as your desires fit into the established pattern, you are a respectable citizen. But the moment you have a complete desire, which is not of the pattern, you become a danger; so society is always watching to prevent you from having a complete desire, a desire which would be the expression of your total being and therefore bring about a revolutionary action.

The action of being is entirely different from the action of becoming. The action of being is so revolutionary that society rejects it and concerns itself exclusively with the action of becoming, which is respectable because it fits into the pattern. But any desire that expresses itself in the action of becoming, which is a form of ambition, has no fulfillment. Sooner or later it is thwarted, impeded, frustrated, and we revolt against that frustration in mischievous ways.

This is a very important question to go into, because as you grow older you will find that your desires are never really fulfilled. In fulfillment there is always the shadow of frustration, and in your heart there is not a song but a cry. The desire to become to become a great man, a great saint, a great this or that – has no end and therefore no fulfillment; its demand is ever for the `more’, and such desire always breeds agony, misery, wars. But when one is free of all desire to become there is a state of being whose action is totally different. It is. That which is has no time. it does not think in terms of fulfillment. Its very being is its fulfillment.

~ J Krishnamurti

Food for Thought #6

Below is the excerpt from J Krishnamurti’s – THIS MATTER OF CULTURE

Have you ever wondered why it is that as people grow older they seem to lose all joy in life? At present most of you who are young are fairly happy; you have your little problems, there are examinations to worry about, but in spite of these troubles there is in your life a certain joy, is there not? There is a spontaneous, easy acceptance of life, a looking at things lightly and happily. And why is it that as we grow older we seem to lose that joyous intimation of something beyond, something of greater significance? Why do so many of us, as we grow into so-called maturity, become dull, insensitive to joy, to beauty, to the open skies and the marvellous earth?

You know, when one asks oneself this question, many explanations spring up in the mind. We are so concerned with ourselves – that is one explanation. We struggle to become somebody, to achieve and maintain a certain position; we have children and other responsibilities, and we have to earn money. All these external things soon weigh us down, and thereby we lose the joy of living. Look at the older faces around you, see how sad most of them are, how careworn and rather ill, how withdrawn, aloof and sometimes neurotic, without a smile. Don’t you ask yourself why? And even when we do ask why, most of us seem to be satisfied with mere explanations.

Yesterday evening I saw a boat going up the river at full sail, driven by the west wind. It was a large boat, heavily laden with firewood for the town. The sun was setting, and this boat against the sky was astonishingly beautiful. The boatman was just guiding it, there was no effort, for the wind was doing all the work. Similarly, if each one of us could understand the problem of struggle and conflict, then I think we would be able to live effortlessly, happily, with a smile on our face.

I think it is effort that destroys us, this struggling in which we spend almost every moment of our lives. If you watch the older people around you, you will see that for most of them life is a series of battles with themselves, with their wives or husbands, with their neighbours, with society; and this ceaseless strife dissipates energy. The man who is joyous, really happy, is not caught up in effort. To be without effort does not mean that you stagnate, that you are dull, stupid; on the contrary, it is only the wise, the extraordinarily intelligent who are really free of effort, of struggle.

But, you see, when we hear of effortlessness we want to be like that, we want to achieve a state in which we will have no strife, no conflict; so we make that our goal, our ideal, and strive after it; and the moment we do this, we have lost the joy of living. We are again caught up in effort, struggle. The object of struggle varies, but all struggle is essentially the same. One may struggle to bring about social reforms, or to find God, or to create a better relationship between oneself and one’s wife or husband, or with one’s neighbour; one may sit on the banks of Ganga, worship at the feet of some guru, and so on. All this is effort, struggle. So what is important is not the object of struggle, but to understand struggle itself.

Now, is it possible for the mind to be not just casually aware that for the moment it is not struggling, but completely free of struggle all the time so that it discovers a state of joy in which there is no sense of the superior and the inferior?

Our difficulty is that the mind feels inferior, and that is why it struggles to be or become something, or to bridge over its various contradictory desires. But don’t let us give explanations of why the mind is full of struggle. Every thinking man knows why there is struggle both within and without. Our envy, greed, ambition, our competitiveness leading to ruthless efficiency – these are obviously the factors which cause us to struggle, whether in this world or in the world to come. So we don’t have to study psychological books to know why we struggle; and what is important, surely, is to find out if the mind can be totally free of struggle.

After all, when we struggle, the conflict is between what we are and what we should be or want to be. Now, without giving explanations, can one understand this whole process of struggle so that it comes to an end? Like that boat which was moving with the wind, can the mind be without struggle? Surely, this is the question, and not how to achieve a state in which there is no struggle. The very effort to achieve such a state is itself a process of struggle, therefore that state is never achieved. But if you observe from moment to moment how the mind gets caught in everlasting struggle – if you just observe the fact without trying to alter it, without trying to force upon the mind a certain state which you call peace – then you will find that the mind spontaneously ceases to struggle; and in that state it can learn enormously. Learning is then not merely the process of gathering information, but a discovery of the extraordinary riches that lie beyond the hope of the mind; and for the mind that makes this discovery there is joy.

Watch yourself and you will see how you struggle from morning till night, and how your energy is wasted in this struggle. If you merely explain why you struggle, you get lost in explanations and the struggle continues; whereas, if you observe your mind very quietly without giving explanations, if you just let the mind be aware of its own struggle, you will soon find that there comes a state in which there is no struggle at all, but an astonishing watchfulness. In that state of watchfulness there is no sense of the superior and the inferior, there is no big man or little man, there is no guru. All those absurdities are gone because the mind is fully awake; and the mind that is fully awake is joyous.