Bring About A Fundamental, Religious Revolutic
I Do not think that we realise the significance or the importance of the individual. Because, to bring abouta fundamental, religious revolution, one must cease to think in terms of the universal, the collective. Anything that is made universal, collective, belonging to everybody, can never be true in the sense of being directly experienced by each individual, uninfluenced, without the impetus of self-centred interest. We do not sufficiently realise the seriousness of this. Anythingreally true must be totally individual-not in the sense of self-centredness, which is very limiting and which in itself is evil, but in the sense that each one of us must experience for himself, uninfluenced, something whichis not the outcome of any self-centred interest or drive. One can see in the modern world how everythingis tending towards collective thought: everybody thinking alike. The various goyernments. though they do not compel it, are quietly and sedulously workingat it. Organised religions are obviously controlling and shaping the minds of people according to their respective patterns, hoping thereby to bring about a universal morality, а universal experience. But whatever is made universal, in that sense, is always suspect, because it can never be true; it has lost its vitality, its directness, its truth. It is extraordinarily difficult to free themind from this false universality and to change oneself without any self-interest. When the mind is completely quiet, without any illusion, without any kind of self hypnosis, there is the coming into being of something which is not put together by the mind. So, first there is awareness; a tree choiceless observation of all your thoughts and feelings, of everything that you do. Out of that comes a state of attention which has no frontier hut in which the mind can concentrate, and from this state of attention there is quietness of mind. And, when the mind is completely quiet,without any illusion, without any kind of selfhypnosis, there is the coming into being of something which is not put together bythe mind. Now comes the difficulty of trying to express in words something which is inexpressible--and that something is what we are seeing. We all want to find something beyond this world of agony tyranny, force and subjugation, this world which is so indifferent, callous, brutal. With our ambitions, nationalisms, diplomacy, our lies, we are continually precipitating the horrors of war; and, being weary of allthat, we want peace. We want to find somewhere a state of quietness,of bliss, so we invent a God, a saviour, or another world which offers ustheneacs ant if wemillde or believe certain things. But a coned mind, however much it may vpeace, brings about its own destruand that iswhat is actually goingthe world.All politicians throughthe world, whether of the right oruse that word 'peace', but it has nomeaning at all.Iamtalking aboutsomething far beyond all that. So, meditation is the emptyingmind of all thethings that the mirput together. If you do that you withat there is an extraordinary spathe mind, and that space is freedoYou must demand freedom at thebeginning, and not just wait, hopihave it at the end. You must seek osignificance of freedom in your w relationships, in everything thatThen you will find that meditatiocreation.
DISCLAIMER:
The views expressed in the Article above are J Krishnamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: J Krishnamurti Speaking Tree,Times of India
Bring About A Fundamental, Religious Revolutic
I Do not think that we realise the significance or the importance of the individual. Because, to bring abouta fundamental, religious revolution, one must cease to think in terms of the universal, the collective. Anything that is made universal, collective, belonging to everybody, can never be true in the sense of being directly experienced by each individual, uninfluenced, without the impetus of self-centred interest. We do not sufficiently realise the seriousness of this. Anythingreally true must be totally individual-not in the sense of self-centredness, which is very limiting and which in itself is evil, but in the sense that each one of us must experience for himself, uninfluenced, something whichis not the outcome of any self-centred interest or drive. One can see in the modern world how everythingis tending towards collective thought: everybody thinking alike. The various goyernments. though they do not compel it, are quietly and sedulously workingat it. Organised religions are obviously controlling and shaping the minds of people according to their respective patterns, hoping thereby to bring about a universal morality, а universal experience. But whatever is made universal, in that sense, is always suspect, because it can never be true; it has lost its vitality, its directness, its truth. It is extraordinarily difficult to free themind from this false universality and to change oneself without any self-interest. When the mind is completely quiet, without any illusion, without any kind of self hypnosis, there is the coming into being of something which is not put together by the mind. So, first there is awareness; a tree choiceless observation of all your thoughts and feelings, of everything that you do. Out of that comes a state of attention which has no frontier hut in which the mind can concentrate, and from this state of attention there is quietness of mind. And, when the mind is completely quiet,without any illusion, without any kind of selfhypnosis, there is the coming into being of something which is not put together bythe mind. Now comes the difficulty of trying to express in words something which is inexpressible--and that something is what we are seeing. We all want to find something beyond this world of agony tyranny, force and subjugation, this world which is so indifferent, callous, brutal. With our ambitions, nationalisms, diplomacy, our lies, we are continually precipitating the horrors of war; and, being weary of allthat, we want peace. We want to find somewhere a state of quietness,of bliss, so we invent a God, a saviour, or another world which offers ustheneacs ant if wemillde or believe certain things. But a coned mind, however much it may vpeace, brings about its own destruand that iswhat is actually goingthe world.All politicians throughthe world, whether of the right oruse that word 'peace', but it has nomeaning at all.Iamtalking aboutsomething far beyond all that. So, meditation is the emptyingmind of all thethings that the mirput together. If you do that you withat there is an extraordinary spathe mind, and that space is freedoYou must demand freedom at thebeginning, and not just wait, hopihave it at the end. You must seek osignificance of freedom in your w relationships, in everything thatThen you will find that meditatiocreation.
DISCLAIMER:
The views expressed in the Article above are J Krishnamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: J Krishnamurti Speaking Tree,Times of India