Zenny

This website and blog tool in combination together are aimed towards information, experience and technique exchange about shared spiritual journey.....
”Namaste - may the light in me, honor the light in you…”

Relationship with Nature

The death of a tree is beautiful in its ending, unlike man's. A dead tree in the desert, stripped of its bark, polished by the sun and the wind, all its naked branches open to the heavens, is a wondrous sight. A great redwood, many, many hundreds of years old, is cut down in a few minutes to make fences, seats, and build houses or enrich the soil in the garden. The marvellous giant is gone. Man is pushing deeper and deeper into the forests, destroying them for pasture and houses. The wilds are disappearing. There is a valley, whose surrounding hills are perhaps the oldest on earth, where cheetahs, bears and the deer one once saw have entirely disappeared, for man is everywhere. The beauty of the earth is slowly being destroyed and polluted. Cars and tall buildings are appearing in the most unexpected places. When you lose your relationship with nature and the vast heavens, you lose your relationship with man.

J. Krishnamurti Krishnamurti Foundation Trust Bulletin 56, 1989    
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Freedom is to stand alone

Freedom is to stand alone, unattached and unafraid, free in the understanding of desire which breeds illusion. There is a vast strength in being alone. It is the conditioned, programmed brain that is never alone, for it is filled with knowledge. That which is programmed, religiously or technologically, is always limited. This limitation is the major factor of conflict. Beauty is dangerous for a man of desire.

J. Krishnamurti Krishnamurti Foundation Trust Bulletin 57, 1989    
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Freedom from the known

Now, freedom from all that, is freedom from the known; it is the state of a mind which says, "I do not know", and which is not looking for an answer. Such a mind is completely not seeking not expecting; and it is only in this state that you can say, "I understand". It is the only state in which the mind is free, and from that state you can look at the things that are known - but not the other way round. From the known you cannot possibly see the unknown; but when once you have understood the state of a mind that is free - which is the mind that says, "I don't know" and remains unknowing, and is therefore innocent - , from that state you can function, you can be a citizen, you can be married, or what you will. Then what you do has relevance, significance in life. But we remain in the field of the known, with all its conflicts, striving, disputes, agonies, and from that field we try to find that which is unknown; therefore we are not really seeking freedom. What we want is the continuation, the extension of the same old thing: the known.

J. Krishnamurti The Collected Works Vol. XIV Saanen 3rd Public Talk 11th July 1963    
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Innocence alone can be passionate.

Innocence alone can be passionate. The innocent have no sorrow, no suffering, though they have had a thousand experiences. It is not experiences that corrupt the mind but what they leave behind, the residue, the scars, the memories. These accumulate, pile one on top of the other, and then sorrow begins. This sorrow is time. Where time is, innocency is not. Passion is not born of sorrow. Sorrow is experience, the experience of everyday life, the life of agony and fleeting pleasures, fears and certainties. You cannot escape from experiences, but they need not take root in the mind. These roots give rise to problems, conflicts and constant struggle. There is no way out of this but to die each day to every yesterday. The clear mind alone can be passionate. Without passion you cannot see the breeze among the leaves or the sunlight on the water. Without passion there is no love.

Krishnamurti Foundation Trust Bulletin 4, 1969    
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There is no loss of energy in being in love

Q: Is it possible for a man and a woman to live together, to have sex and children, without all the turmoil, bitterness and conflict inherent in such a relationship? Is it possible for there to be freedom on both sides? I don't mean by freedom that the husband or wife should constantly be having affairs with someone else. People usually come together and get married because they fall in love, and in that there is desire, choice, pleasure, possessiveness and tremendous drive. The very nature of this in-loveness is from the start filled with the seeds of conflict.

Krishnamurti: Is it? Need it be? I very much question that. Can't you fall in love and not have a possessive relationship? I love someone and she loves me and we get married - that is all perfectly straightforward and simple, in that there is no conflict at all. (When I say we get married I might just as well say we decide to live together - don't let's get caught up in words.) Can't one have that without the other, without the tail as it were, necessarily following? Can't two people be in love and both be so intelligent and so sensitive that there is freedom and absence of a centre that makes for conflict? Conflict is not in the feeling of being in love. The feeling of being in love is utterly without conflict. There is no loss of energy in being in love. The loss of energy is in the tail, in everything that follows - jealousy, possessiveness, suspicion, doubt, the fear of losing that love, the constant demand for reassurance and security. Surely it must be possible to function in a sexual relationship with someone you love without the nightmare which usually follows. Of course it is.

Krishnamurti Foudation Trust Bulletin 3, 1969 Krishnamurti Foudation Trust Bulletin 4, 1969    
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Not all Buddhists agree with Sitagu Sayadaw’s militant message

Home > Asia Pacific > South East Asia > Myanmar

By Jacob Goldberg, Coconuts, Nov. 2, 2017

Yangon, Myanmar -- Myanmar’s most revered Buddhist leader gave a speech on Monday in which he urged hundreds of military officers to not to fear the sinfulness of taking human life. Despite building a reputation on his interfaith and humanitarian activities, Sitagu Sayadaw has long made excuses for the military’s abuses against Rohingya Muslims. This week, critics said the monk veered into promoting genocide.


<< Sitagu Sayadaw prepares for a speech to military officers on October 30, 2017. Photo: Facebook / Venerable Ashin Nyanissara (Sitagu/Thegon Sayadaw)

During his speech, which was delivered at a military base in Kayin State and broadcast live in Myanmar to over 250,000 viewers, Sitagu Sayadaw shared a parable about an ancient Sri Lankan king who was assured by Buddhist clerics that the countless Hindus he had killed only added up to one and a half lives.

“Don’t worry King, it’s a little bit of sin. Don’t worry,” Sitagu Sayadaw said. “Even though you killed millions of people, they were only one and a half real human beings.”

The monk distanced himself from the characters in the story, saying: “I’m not saying that, monks from Sri Lanka said that.” But he then added: “Our soldiers should bear [this story] in mind.”

The monk’s support for Myanmar’s government and military in the face of international accusations of ethnic cleansing against the Rohingya have compounded the public admiration he has enjoyed for years. Earlier this year, he was awarded the title “Honorable, Excellent, and Great Teacher of Country and State” by the government of Aung San Suu Kyi.

But Sitagu Sayadaw’s stature and erudition have not been enough to protect him from the ire of some Myanmar Buddhists, who believe his coziness with the military is drawing him away from the principles of Buddhism.

“This was a shocking speech,” said Thet Swe Win, director of the Centre for Youth and Social Harmony, an interfaith organization. “It was totally against the Buddhism I understood. Buddha teaches about love, kindness, and compassion to every human being, regardless of race and religion, and also teaches that killing is a sin. But this speech said killing non-Buddhist people is not a sin.”

He went on: “It’s like mixing up religion up with the army. It’s kind of saying the army is here to protect race and religion, and it encourages them to kill people from different religions. I condemn this kind of speech.”

Thet Swe Win compared the message of Sitagu Sayadaw’s speech to the doctrines of the so-called Islamic State.

“ISIS also says killing non-Muslims is not a sin.”

Khin Zaw Win, director of the policy think-tank Tampadipa Institute, made similar comparisons in his reaction to the speech, which he shared on Facebook.

“It’s utterly irresponsible of a senior monk to preach such things. It reminds me of bishops who fought in the Crusades and the medieval practice of selling indulgences and absolution.”

In another post, he said: “It’s sad, but there might soon be a Burmese equivalent of ‘Sieg Heil!’ What happened to democracy?”

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Celebrating the 60th Anniversary of the Long Beach Buddhist Church

LBBC sign

 

 

The Reverend Kosai Osada came to the United States in 1950 as a Soto Zen Buddhist missionary. Settling in Long Beach he met with a number of people who had met across sectarian lines at the internment camps during the war. He shared his vision of a “pure” Buddhism beyond sect, and was met with enthusiasm.

In 1951 he conducted his first non-sectarian services at the Long Beach Japanese Community Center. By 1957 the congregation was ready to formally launch and with the groundbreaking for the new campus the Long Beach Buddhist Church was officially born. He served among them faithfully until 1970 when Sensei Osada retired and returned to Japan.

This past Sunday the congregation celebrated its sixtieth anniversary. While the church has faithfully continued Sensei Osada’s nondenominational approach, the church remains officially connected to the Sotoshu and is one of five officially recognized Sotoshu temples in the continental United States. And so the principal celebrant (Doshi) for this service was Bishop Gengo Akiba, head, or Shokan of North American Sotoshu.

Long Beach Buddhist Church dedication

In addition to the members of the congregation, two retired ministers from the church were present as well as many other guests. The current incumbent of the Church, Sensei Gyokei Y0koyama invited several Blue Cliff Zen Zen Sangha members to participate. Sensei Gesshin Greenwood sang the Goeka, opening the service. Gensan Thomson served as Shoten, ringing the densho. Gesshin and I were invited to sit with the mucketymucks on the Ryoban.

The service was pretty long by the clock, but actually ran by quickly. Moving words from the retired ministers and Sensei Yokoyama. After, people were invited to a banquet.

A lovely time among some lovely people doing some important work…

Yokoyama-Yukinori-Gyokei

 

 

 

 

 

 

 

 

 

 

 

 

 

Sensei Gyokei Yokoyama, minister of the Long Beach Buddhist Church

Kosai Osada

 

 

 

 

 

 

 

 

Sensei Kosai Osada, Founding minister of the Long Beach Buddhist Church

LBBC altar

 

 

 

 

 

 

 

 

 

 

 

 

The altar at the Church.

LBBC dedication clergy

 

 

 

 

 

 

 

 

Clergy officiants and guests at the 60th anniversary celebration

 

Contemporary photographs by Chris Hoff…

 

Original author: James Ford
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Opening the door to creation

Learning in the true sense of the word is possible only in that state of attention, in which there is no outer or inner compulsion. Right thinking can come about only when the mind is not enslaved by tradition and memory. It is attention that allows silence to come upon the mind, which is the opening of the door to creation. That is why attention is of the highest importance. Knowledge is necessary at the functional level as a means of cultivating the mind, and not as an end in itself. We are concerned, not with the development of just one capacity, such as that of a mathematician, or a scientist, or a musician, but with the total development of the student as a human being. How is the state of attention to be brought about? It cannot be cultivated through persuasion, comparison, reward or punishment, all of which are forms of coercion. The elimination of fear is the beginning of attention. Fear must exist as long as there is an urge to be or to become, which is the pursuit of success, with all its frustrations and tortuous contradictions. You can teach concentration, but attention cannot be taught just as you cannot possibly teach freedom from fear; but we can begin to discover the causes that produce fear, and in understanding these causes there is the elimination of fear. So attention arises spontaneously when around the student there is an atmosphere of well-being, when he has the feeling of being secure, of being at ease, and is aware of the disinterested action that comes with love. Love does not compare, and so the envy and torture of `becoming' cease.

J. Krishnamurti Life Ahead Saanen 4th Public Dialogue 3rd August 1974.    
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Three Zen Teachers Teaching Online

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In case there is no Zen teacher in your area, or if there is but there isn’t a heart alignment, here are three teachers who have web presence that I can recommend.

First, Sensei Domyo Burk. She is my dharma niece within the Soto tradition, a successor of the renowned late Zen master Kyogen Carlson. She offers guidance through Zen Studies Podcasts, which can be accessed here.

Second, Sensei Konin Cardenas, who studied with the San Francisco Zen Center complex, as well as in Japan with Sekkei Harada, who ordained her. She is a dharma successor to Shosan Giegen Victoria Austin. Konin Sensei also teaches in Spanish. She teaches online through the Ekan Zen Study Center, which can be accessed here.

And, third is Roshi Dosho Port. He studied in both America and Japan and is a dharma successor to the renowned Dainin Katagiri Roshi. He then went on to complete the Daiun Sogaku Harada Soto reform koan curriculum with me. He is widely considered one of the senior teachers of our North American Zen. His online study program, Vine of Obstacles can be accessed here.

I hope this is helpful.

Original author: James Ford
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Living in the past

Now, one sees all that by observing, by being aware, watching, one is aware of all this. Then out of that awareness you see there is no division between the observer and the observed. It is a trick of thought which demands security. Please don't madam, please. And by being aware it sees the observer is the observed, that violence is the observer, violence is not different from the observer. Now how is the observer to end himself and not be violent? Have you understood my question so far? I think so. Right? The observer is the observed, there is no division and therefore no conflict. And is the observer then, knowing all the intricacies of naming, linguistically caught in the image of violence, what happens to that violence? If the observer is violent, can the observer end, otherwise violence will go on? Can the observer end himself, because he is violent? Or what reality has theobserver? Right sir? Is he merely put together by words, by experience, by knowledge? So is he put together by the past? So is he the past? Right? Which means the mind is living in the past. Right? obviously. You are living in the past. Right? No? As long as there is an observer there must be living in the past, obviously. And all our life is based on the past, memories, knowledge, images, according to which you react, which is your conditioning, is the past. And living has become the living of the past in the present, modified in the future. That's all, as long as the observer is living. Now does the mind see this as a truth, as a reality, that all my life is living in the past? I may paint most abstract pictures, write the most modern poems, invent the most extraordinary machinery, but I am still living in the past.

Saanen, Switzerland, 5 August 1973    
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In the Valley of the Shadow of Death: A Small Zen Meditation That Eventually Gets Around to What Zazen Really Is

Hakuin

 

 

Yesterday we went to the Bowers Museum to see the special exhibition of Frank Hurley‘s amazing photographs of the catastrophic 1914 Imperial Trans-Antarctic Expedition led by Sir Ernest Shackleton.

I came away with several images burned into my heart, as well as thoughts about a range of issues. One had nothing to do with the photographs.

It was a display of Shackleton’s Bible that most riveted my attention. The caption explained that it had been presented to Shckleton by the Queen. And that at the direst moment facing the likelihood of death and the thinnest chance of survival, he tore out three pages ahead of abandoning the book. The Bible itself was then salvaged by a crew member who carried it through the harrowing they endured. Both Shackleton’s choice of those three pages and the crew member’s choice to include the whole book in that same dire moment touched me.

But what caught me most were those three pages. One was the title page which had been inscribed by the Queen. Another was a page including Job 38:29-30. “Out of whose womb came the ice? and the hoary frost of heaven, who hath/gendered it?/The waters are hid as with a stone, and the face of the deep is frozen.” A naked admission of powerlessness in the face of terrible and overwhelming forces.

The third was the page containing the 23rd Psalm.

The Lord is my shepherd; I shall not want.
He taketh me to lie down in green pastures: he leaders me beside the still waters.
He restoreth my soul: he leaders me in the paths of righteousness for his name’s sake.
Yea, though I walk through the valley of the shadow of death,
I will fear no evil: for thou art
with me; thy rod and thy staff they comfort me.
Thou prepares a table before me in the presence of mine enemies:
thou anointest my head with oil; my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life:
and I will dwell in the house of the Lord for ever.

What was especially interesting to me was that while the page with the inscription meant nothing in particular to me, and I was curious as to what part of Job was chapter 38, verses 29 and 30, as it and the psalm were only cited and not quote – nonetheless I immediately knew what the 23rd Psalm was, and even was able to recite a good part of it.

Me, someone with virtually no memory to speak of. Never had. I probably know by heart a grand total of five or ten pages of text from all that I’ve read over the years. I know a couple of verses of the “Battle Hymn of the Republic,” and I know “Row, Row, Row Your Boat.” Maybe there’s another song I can be prompted to sing. But as I type these words, can’t think of what it might be.

As a Zen practitioner, I need prompting, but do have the Heart Sutra by heart, as well as a handful of other texts, most notably the meal chants. And one version of the verse of the kesa.

Vast is the robe of liberation,
A formless field of benefaction.
I wear the Tathagata’s teachings,
Saving all the many beings.

As a Zen teacher I’m often asked “how do you meditate with a koan?” To which I have to respond, “I have no idea.” I have no idea because during the years when I was formally engaging the practice, the convention is that you have to memorize the case and present it to your spiritual director, who then digs into the critical points. And, for most of those years I was mainly busy trying to memorize the case barely well enough to present it to the teacher, and so beyond that the whole of the koan encounter took place in the interview room.

Today, after having walked through the practice, having memorized much of the collection, and it is voluminous, I can recite exactly one case:

A student of the way came to Zhaozhou and asked, Does a dog have Buddha nature?
Shaozhou replied, No.

Usually that “no” is rendered as “Mu.”

So, that I can recite it, if imperfectly, it’s always imperfectly, clearly the 23rd Psalm has a special place in my heart.

I am aware of two Zen-inspired translations of the 23rd Psalm.

One is from the old Zen hand and poet Stephen Mitchell:

The Lord is my shepherd:
I have everything that I need.
He makes me lie down in green pastures;
He leads me beside the still waters;
He refreshes my soul.
He guides me on the paths of righteousness,
So that I may serve him with love. Though I walk through the darkest valley
Or stand in the shadow of death, I am not afraid,
For you are always with me. You spread a full tables before me, Even in times of great pain; You feast me with your abundance
And honor me like a king, Anointing my head with sweet oil, Filling my cup to the brim.
Surely goodness and mercy will follow me All the days of my life,
And I will live in God’s radiance Forever and ever.

The other is from the Zen teacher and poet Norman Fischer:

You are my shepherd, I am content
You lead me to rest in the sweet grasses
To lie down by the quiet waters
And I am refreshed.
You lead me down the right path
The path that unwinds in the pattern of your name.
And even if I walk through the valley of the shadow of death I will not fear
For you are with me
Comforting me with your rod and your staff
Showing me each step.
You prepare a table for me
In the midst of my adversity And moisten my head with oil.
Surely my cup is overflowing
And goodness and kindness will follow me All the days of my life
And in the long days beyond
I will always live within your house.

While I find both helpful, Roshi Fischer’s version is my favorite. That subtle turn into addressing the ultimate rather than singing about it brings the visceral truth of the song right to the fore. As I contemplated these things I began to wonder if other people of Zen have a relationship with the psalm. And, so I googled it. Using the search terms “Zen” and “Psalm 23.” I found a lot, mostly unhelpful. But, some, very much so.

The wonderful lay Zen teacher Susan Moon writes about developing her own practices. “Prayer was something I missed in Zen practice as I knew it, so I imported it from Christianity and other Buddhist traditions. I prayed to Tara, Tibetan goddess of compassion, to fly down from the sky, all green and shining, into my heart. I prayed to Prajna Paramita, the mother of all Buddhas, who ‘brings light so that all fear and distress may be forsaken, and disperses the gloom and darkness of delusion.’ These words (from the ancient Prajnaparamitta sutra) reminded me of the 23rd Psalm: ‘Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.’ I said this too.”

And that opened another point for me. I’ve been thinking about prayer a lot. As someone who does not believe in a deity in the sense of a being with a human-like consciousness whom I can petition to get out of one jam or another, I have to ask myself what prayer might mean. And I have been.

Then I stumbled upon a memoir that touched on that very question. “The Tender Bud: A Physician’s Journey Through Breast Cancer” by the pseudonymous Madeleine Meldin has a page that has those search terms “Zen” and “Paslm 23” both included.

First she cited a “Zen anecdote.” “Meaning is there where you are fully where you are.” While I don’t know the source, the teaching is true. And then with that resting in our hearts Dr Meldin tells us:

“In being born and in dying we are alone. From now on, I began to understand, I had to live my everyday life with its every delightful and annoying detail, while trying to advance, in darkness and in light, on the road to uncompromising meaning.

“I also became a pilgrim in the many corridors of the hospital ward. The doctors recommended that I walk and exercise my arm to help the recovery. It was the oncology war. Looking at all of us, some young people, half eaten by cancer, some courageous, terminally ill old gentlemen, and others, I recalled the 23rd psalm: ‘The Lord is my shepherd… Even though I walk in the vally of the dead I shall not fear.‘”

She then adds, “But I felt fear, the fear of death, of protracted illness, of losing mastery over my life.” I found that very important. No fear. And, of course, fear…

Continuing my google search I found a former Catholic priest and psychologist, Ron Roth commenting on the 23rd Psalm, “The Zen master Rinzai, who lived in China in the ninth century, would hold up a finger to his students and ask, ‘What, in this moment, is lacking?’ Perhaps his greatest interpreter, the 18th-century Japanese Zen master Hakuin, wrote, ‘At this moment, what more need we seek?'”

Here a lot of things began to come together.

So, if it isn’t petition, what is prayer? I think Dr Roth gives as good a pointer as we might want. If there is no place to go, if this place, whether it is dinner with friends or a walk down a cancer ward trailing gone’s meds on a pole, what about this place? What about our own heart? My heart? Your heart? What about fear and fearlessness?

Here is the secret place of Leonard Cohen’s Hallelujah. Here is the meeting of heaven and earth. Here in the broken place, in the valley of the shadow of death; this is where we meet the divine.

And for those of us who walk the Zen way, this is pretty much exactly what shikantaza is. Zazen is the song of our longing.  Zazen is the invitation into the secret places. It is the raw facing into our own death. And, coming to presence within our fully lived lives.

Right here. Right here.

A  mysterious and terrible joy.

Original author: James Ford
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Only observation

Q:You tell us to observe our actions in daily life but what is the entity that decides what to observe and when? Who decides if one should observe? Krishnamurti:Do you decide to observe? Or do you merely observe? Do you decide and say, `I am going to observe and learn'? For then there is the question: `Who is deciding?' Is it will that says, `I must'? And when it fails, it chastises itself further and says, `I must, must, must; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, `How ugly he is; how he smells; I wish he would not do this or that'. You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, `I must not judge, I must not justify'. In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not `decide' to be aware. Observe, and in that observation there is neither the `observer' nor the `observed' - there is only observation taking place. The `observer' exists only when you accumulate in the observation; when you say, `He is my friend because he has flattered me', or, `He is not my friend, because he has said something ugly about me, or something true which I do not like,. That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement. You can do this all the time; in that observation naturally certain definite decisions are natural results, not decisions made by the observer who has accumulated.

J. Krishnamurti 5th Public Talk Saanen 26th July 1970    
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Look and be simple

Surely, since you have burnt yourself in politics, your problem is not only to break away from society, but to come totally to life again, to love and to be simple. Without love, do what you may, you will not know the total action which alone can save man. "That is true, sir: we don't love, we aren't really simple." Why? Because you are concerned with reforms, with duties, with respectability, with becoming something, with breaking through to the other side. In the name of another, you are concerned with yourself; you are caught in your own cockleshell. You think you are the center of this beautiful earth. You never pause to look at a tree, at a flower, at the flowing river; and if by chance you do look, your eyes are filled with the things of the mind, and not with beauty and love. "Again, that is true; but what is one to do?" Look and be simple.

J. Krishnamurti Commentaries on Living Series III    
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The immeasurable

The earth and everything upon it became holy. It was not that the mind was aware of this peace as something outside of itself, something to be remembered and communicated, but there was a total absence of any movement of the mind. There was only the immeasurable.

J. Krishnamurti Commentaries on Living Series III    
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To see the truth in the false

The craving for experience is the beginning of illusion. As you now realize, your visions were but the projections of your background, of your conditioning, and it is these projections that you have experienced. Surely this is not meditation. The beginning of meditation is the understanding of the background, of the self, and without this understanding, what is called meditation, however pleasurable or painful, is merely a form of self-hypnosis. You have practised self-control, mastered thought, and concentrated on the furthering of experience. This is a self-centred occupation, it is not meditation; and to perceive that it is not meditation is the beginning of meditation. To see the truth in the false sets the mind free from the false. Freedom from the false does not come about through the desire to achieve it; it comes when the mind is no longer concerned with success with the attainment of an end. There must be the cessation of all search, and only then is there a possibility of the coming into being of that which is nameless.

J. Krishnamurti Commentaries on Living Series III    
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Is there such thing as transformation?

Q: Is there such a thing as transformation? What is it to be transformed? Krishnamurti: When you are observing, seeing the dirt on the road, seeing how politicians behave, seeing your own attitude towards your wife, your children and so on, transformation is there. Do you understand? To bring about some kind of order in daily life, that is transformation; not something extraordinary, out of this world. When one is not thinking clearly, rationally, be aware of that and change it, break it. That is transformation. If you are jealous watch it, don't give it time to flower, change it immediately. That is transformation. When you are greedy, violent, ambitious, trying to become some kind of holy man, see how it is creating a world of tremendous uselessness. I don't know if you are aware of this. Competition is destroying the world. The world is becoming more and more competetive, more and more aggressive, and if you change it immediately, that is transformation. And if you go very much deeper into the problem, it is clear that thought denies love. Therefore one has to find out whether there is an end to thought, an end to time, not philosophize over it and discuss it, but find out. Truly that is transformation, and if you go into it very deeply, transformation means never a thought of becoming, comparing; it is being absolutely nothing.

Krishnamurti Foudation Trust Bulletin 42, 1982    
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The essence of goodness

The essence of goodness is a mind that is not in conflict. Examine it, look at it. Goodness cannot flower through another, through a religious figure, through dogma, through belief, it can only flower in the soil of total attention in which there is no authority. You are following all this? Is this all too complex? And goodness implies great responsibility. You cannot be good and allow wars to take place. So a man that is really good is totally responsible for all his life.

This Light in Oneself, conversation 1316, Ojai, April 1979    
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Goodness, love and intelligence

The only thing that really matters is that there be an action of goodness, love and intelligence in living. Is goodness individual or collective, is love personal or impersonal, is intelligence yours, mine or somebody else? If it is yours or mine then it is not intelligence, or love, or goodness. If goodness is an affair of the individual or of the collective, according to one s particular preference or decision, then it is no longer goodness. Goodness is not in the backyard of the individual nor in the open field of the collective; goodness flowers only in freedom from both.

The Urgency of Change, Conversation 5.    
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Goodness has no opposite

Goodness has no opposite. Most of us consider goodness as the opposite of the bad or evil and so throughout history in any culture goodness has been considered the other face of that which is brutal. So man has always struggled against evil in order to be good; but goodness can never come into being if there is any form of violence or struggle.

Letters to the Schools vol I    
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Goodness shows itself in behaviour

Goodness shows itself in behaviour and action and in relationship. Generally our daily behaviour is based on either the following of certain patterns - mechanical and therefore superficial - or according to very carefully thought-out motive, based on reward or punishment. So our behaviour, consciously or unconsciously, is calculated. This is not good behaviour. When one realizes this, not merely intellectually or by putting words together, then out of this total negation comes true behaviour.

Letters to the Schools vol I    
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