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| Daily Quotes Archive - J. Krishnamurti Online
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Compassion is not yours or mine


You may be very clever in your studies, in your job, in being able to argue very cleverly, reasonably, but that is not intelligence. Intelligence goes with love and compassion, and you cannot come upon that intelligence as an individual. Compassion is not yours or mine like thought is not yours or mine. When there is intelligence, there is no me and you. And intelligence does not abide in your heart or your mind. That intelligence which is supreme is everywhere. It is that intelligence that moves the earth and the heavens and the stars, because that is compassion.

Mind Without Measure, p 97    
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Sorrow has an ending

Sorrow follows us like our shadow, and we do not seem to be able to resolve it
Sorrow has an ending, but it does not come about through any system or method. There is no sorrow when there is perception of 'what is'. When you see very clearly what is whether it be the fact that life has no fulfilment, or the fact that your son, your brother, or your husband is dead; when you know the fact as it actually is, without interpretation, without having an opinion about it, without any ideation, ideals, or judgements, then I think there is the ending of sorrow.

The Collected Works vol XI, p 284    
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Not escaping from sorrow

When there is sorrow it is a great shock to the nervous system, like a blow to the whole physiological as well as psychological being. We generally try to escape from it by taking drugs or drinks or through every form of religion. Or we become cynical or accept things as inevitable.
Can we go into this question very deeply, seriously? Is it possible not to escape from sorrow at all? Perhaps my son dies, and there is immense sorrow, shock, and I discover that I am really a very lonely human being. I cannot face it, I cannot tolerate it. So I escape from it. And there are many escapes, religious, or philosophical. This escape is a waste of energy. Not to escape in any form from the ache, the pain of loneliness, the grief, the shock, but to remain completely with the event, with this thing called suffering is that possible? Can we hold any problem hold it and not try to solve it try to look at it as we would hold a precious, exquisite jewel? The very beauty of the jewel is so attractive, so pleasurable that we keep looking at it. In the same way if we could hold our sorrow completely, without a movement of thought or escape, then that very action of not moving away from the fact brings about a total release from that which has caused pain.

That Benediction is Where You Are, pp 60-61    
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Hold it as a precious jewel

Can one remain with that pain? Can I look at that pain, hold it, hold it as a precious jewel not escape, not suppress, not rationalize it, not seek the cause of it, but hold it as a vessel holds water? Hold this thing called sorrow, the pain, that is, I have lost my son and I am lonely, not to escape from that loneliness, not to suppress it, not to intellectually rationalize it, but to look at that loneliness, understand the depth of it, the nature of it.

Mind Without Measure, p 57    
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To be intimate with sorrow

Sorrow is not to be ended by the action of will. Do please understand this. You cannot get rid of it. Sorrow is something that has to be embraced, lived with, understood; one has to become intimate with sorrow. But you are not intimate with sorrow, are you? You may say, I know sorrow, but do you? Have you lived with it? Or, having felt sorrow, have you run away from it? Actually, you do not know sorrow. The running away is what you know. You know only the escape from sorrow.
Just as love is not a thing to be cultivated, to be acquired through discipline, so sorrow is not to be ended through any form of escape, through ceremonies or symbols, through the social work of the do-gooders, through nationalism, or through any of the ugly things that man has invented. Sorrow has to be understood, and understanding is not of time.

The Collected Works vol XI, p 287    
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Observing bodily pain

All of us know physical pain a little or a great deal and we can deal with it medically and in other ways. You can observe pain with a mind that is not attached, with a mind that can observe bodily pain as though from the outside. One can observe one's toothache and not be emotionally, psychologically involved in it. When you are involved emotionally and psychologically with that pain in the tooth, then the pain becomes more; you get terribly anxious, fearful. I do not know if you noticed this fact.
The key is to be aware of the physical, physiological, biological pain, and in that awareness not get involved with it psychologically. Being aware of the physical pain and the psychological involvement with it which intensifies the pain and brings about anxiety, fear and keeping the psychological factor entirely out requires a great deal of awareness, a certain quality of aloofness, a certain quality of unattached observation. Then that pain doesn't distort the activities of the mind; then that physical pain doesn't bring about neurotic activity of the mind.

On Love and Loneliness, p 132    
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Suffering is not the way to God

Suffering perverts and distorts the mind. Suffering is not the way of truth, to reality, to God, or whatever name you like to give it. We have tried to ennoble suffering, saying it is inevitable, it is necessary, it brings understanding, and all the rest of it. But the truth is that the more intensely you suffer, the more eager you are to escape, to create an illusion, to find a way out. So it seems to me that a sane, healthy mind must understand suffering, and be utterly free from it. And is it possible?

The Collected Works vol XII, p 176    
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There is disorder when we are pursuing ideals

What is the nature and structure of disorder? There is disorder, isn't there? Where there is contradiction saying one thing and doing something totally different there is bound to be disorder. I wonder if one is aware of this. Then, there is conflict, disorder, when we are pursuing ideals or our own projection of what we think we ought to be. That is, where there is division between actually what is happening in ourselves and neglecting that and pursuing an idea; that is one of the causes of disorder. Another cause in the psychological, so-called inward life, is to pursue authority, the authority of a book, the authority of a guru, the authority of so-called spiritual people.

Mind Without Measure, pp 52-53    
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Disorder is essentially conflict

We are trying politically, legally and socially to bring order in the outer world in which we are living, and inwardly we are confused, uncertain, anxious and in conflict. Without inward order there will always be danger to human life.
What do we mean by order? The universe in the supreme sense has known no disorder. Nature, however terrifying to man, is always in order. It becomes disordered only when human beings interfere with it and it is only man who seems to be from the beginning of time in constant struggle and conflict. The universe has its own movement of time. Only when man has ordered his life will he realize the eternal order.
Why has man accepted and tolerated disorder? Why does whatever he touches decay, become corrupt and confused? Why has man turned from the order of nature, the clouds, the winds, the animals and the rivers? We must learn what is disorder and what is order. Disorder is essentially conflict, self-contradiction and division between becoming and being.

Letters to the Schools vol II, pp 11-12    
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Are you aware that your life is disorderly?

Are you aware of the daily routine, the monotony, the boredom of going to the office? Are you aware of the quarrels, of the brutalities, of the nagging and the violence, of everything which is the result of a culture that is total disorder, which is your life? You can't pick and choose out of that disorder what you think is order. Are you aware that your life is disorderly and if you haven't got the interest, the passion, the intensity, the flame to find order, then you will pick and choose what you think is order out of the disorder. Can you observe yourself with great honesty, without any sense of hypocrisy or double talk, know for yourself that your life is disorderly, and can you put all that aside to find out what order is. You know, putting aside disorder is not so very difficult; we dramatize it, make much of it. But when you see something very dangerous, a precipice, a wild animal, or a man with a gun, you avoid it instantly, don't you? There is no arguing, no hesitation, no temporizing, there is immediate action. In the same way, when you see the danger of disorder, there is instant action which is the total denial of the whole culture which has brought about disorder, which is yourself.

The Awakening of Intelligence, pp 313-314    
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To put everything in its proper place

The word "art" means to put things in their proper place, not giving one or the other undue importance. If you give too much importance to technology, then other ways of existence are given too little; therefore there is disharmony. If you give sex the highest, all-consuming importance, make it the only thing that matters in life, as most people do perhaps there are exceptions then again you exaggerate and bring about disharmony. If you rate money as all important, again contradiction takes place or if you say power, domination is all important, again contradiction occurs. To live harmoniously, therefore, means to put everything in its proper place. Will you do this not give your body the tremendous importance the West gives it, how you look, how you dress? which doesn't mean you mustn't dress properly, decently. Will you do all this? If you don't, why do you talk about order? There is no point at all. But if one wants to live in order and therefore in harmony with a sense of great beauty, perhaps also peace, then you must have order.

On Conflict, p 87    
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Why does the mind think about sex at all?

Why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex.. What happens, why are your minds so occupied with it? Because that is the way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for the moment, you can forget yourself and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the "me", to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another all that is emphasizing and giving strength to the "me". That is, there is only this one act in which there is no emphasis on the "me", so it becomes a problem, does it not?

The First and Last Freedom, pp 228-229    
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Why does the mind think about sex at all?


Why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex.. What happens, why are your minds so occupied with it? Because that is the way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for the moment, you can forget yourself—and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the “me”, to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another—all that is emphasizing and giving strength to the “me”. That is, there is only this one act in which there is no emphasis on the “me”, so it becomes a problem, does it not?
The First and Last Freedom, pp 228-229    
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To sit under a tree

To sit under a tree | Daily Quotes Archive - J. Krishnamurti Online
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Two sides of a coin

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Helping human consciousness to lessen fear


One has lived a so-called individualistic life, concerned about oneself and one’s problems. Those problems never end, they increase. One has lived that kind of life. One has been brought up, educated, conditioned to that kind of life. You come along as a friend; you say to me: “Look, your consciousness is not yours; you suffer as other people suffer.” I listen to it and I do not reject what you say, for it makes sense, it is sane and I see that in what you have told me there can perhaps be peace in the world. And I say to myself: “Now, can I be free from fear?” I see that I am responsible, totally, for the whole consciousness. I see that when I am investigating fear I am helping the total human consciousness to lessen fear.
The Network of Thought, pp 70-71    
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Fear can be ended totally


The speaker is saying that fear can be totally ended. Don’t say, “It is for the illumined one” and all that nonsense. You can end it if you put your brain, your heart into it—completely, not partially. And then you will see for yourself what immense beauty there is in it; a sense of utter freedom—not freedom of a country or of some government, but the sense of the enormity of freedom, the greatness of freedom. Will you do it—today, now? From today, seeing the cause of fear, end it. As long as there is fear—biologically, physically, psychologically—it destroys us. So, if one may ask, after listening to this fact, not theory, what are you going to do? Time is the factor of fear and thought; so if you don’t change now, you won’t ever change. It is constant postponement.
The Last Talks, pp 42-43    
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When thought realizes…


When thought realizes that it cannot possibly do anything about fear because it creates fear, then there is silence; then there is complete negation of any movement which breeds fear.
The Flight of the Eagle, p 71    
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The flowering of the question


Thought and time are the two factors of fear. You cannot do anything about it. Don’t ask, “How am I to stop thinking?” It is too silly a question. Because you have got to think—to go from here to your house, to drive a car, to speak a language. But time may not be necessary at all psychologically, inwardly. So we are saying fear exists because of the two major factors of time and thought, in which is involved reward and punishment. Now, I have heard this statement made by you. And I have listened to it so immensely because it is a tremendous problem which man has not solved at all and which, therefore, is creating havoc in the world. I have listened to you, listened to the statement. And you have also told me: Don’t do anything about it; just put the question and live with it, as a woman bears the seed in her womb. So you have put the question. Let that question flower. In the flowering of that question, there is also the withering away of that question. It is not the flowering and then the ending—the very flowering is the ending.
That Benediction is Where You Are, pp 39-40    
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