|
Post by withinsilence on Sept 27, 2013 11:11:43 GMT
what I wrote has nothing to do with good or evil which are but dualistic concepts in the mind created by comparing ones conditioned beliefs of what they assume good is with what they assume evil is. What I wrote is to help one to see the arbitrary nature of its thoughts and points to the fact that what "you" are is the thinker of thoughts, thus by one seeing this clearly they can begin to leave behind all those thought patterns that have been causing them to ride the roller coaster of emotional extremes because they believed in the validity of their thoughts.
What's seemingly complex about this is how truly simple it is, yet many in the world today are controlled by their thoughts as if they're reality because they believe they are the body with thoughts happening to "them" and out of their control. In other words, humanity has yet to awaken to the fact that it can ignore its thoughts, all of them and then reclaim the role as the conscious thinker instead of believing its the victim of its thoughts.
Thinking is a VOLUNTARY function OF consciousness, an ability we have, thus one can also "not think" or I would say not believe/assume or think its thoughts are reality or that it knows. Ones highest state is to listen silently without thinking or any chatter going on in the mind, allowing the answer to arise all by itself which happens all of its own accord, thus intuitively perceiving the truth or apperceiving. Humanities biggest obstacle is that it doesn't listen because it believes its own conditioned thoughts are reality and it is caught up in incessant thinking.
|
|
|
Post by withinsilence on Sept 27, 2013 12:43:26 GMT
Another way one could point to this is to agree with everyone, totally confirm everyone's beliefs are correct and true 100%. In other words if someone thinks they know something, then agree with them by not arguing, just let them believe they do, and then when they are struck with the truth of their ignorant ways and enter into great suffering, then they will see it for themselves.
How is a full cup emptied? By being turned upside down or broken, this is the same way humanity is humbled, through weeping and gnashing of teeth.
I write what I write to try and help some not be purified through suffering.
Yet it seems that just as a single human is brought out of suffering through immense suffering, humanity as a whole must be refined through the same process, yet after having experienced it one sees that it doesn't have to be this way yet it must be this way, hence the paradox of being awake, which really is realizing there is no one who is truly suffering, thus no one to save from suffering.
|
|
|
Post by withinsilence on Aug 18, 2014 21:33:31 GMT
Question: In the worst of misery, most of us live on hope. Life without hope seems dreadful and inevitable, and yet very often this hope is nothing but illusion. Can you tell us why hope is so indispensable to life?
Krishnamurti: Is it not the very nature of the mind to create illusion? Is not the very process of thinking the result of memory, of verbalized thought which creates an idea, a symbol, an image to which the mind clings? I am in despair; I am in sorrow; I have no way of resolving it; I do not understand how to resolve it. If I understand it, then there is no need for hope. It is only as long as I do not understand how to bring about the dissolution of a particular problem that I depend on a myth, on an idea of hope. If you observe your own mind, you will see that when you are in discomfort, in conflict, in misery, your mind seeks a way away from it. The process of going away from the problem is the creation of hope.
The mind going away from the problem creates fear; the very movement of going away, the flight from the problem, is fear. I am in despair because I have done something which is not right, or some misery comes upon me, or I have done a terrible wrong, or my son is dead, or I have very little to eat. My mind, not being able to resolve the problem, creates a certainty, something to which it can cling, an image which it carves by the hand or by the mind. Or the mind clings to a guru, to a book, to an idea which sustains me in my difficulties, in my miseries, in my despair, and so I say I shall have a better time next life, and so on and on and on.
As long as I am not capable of resolving my problem, my sorrow, I depend on hope; it is indispensable. Then I fight for that hope. I do not want anyone to disturb that hope, that belief. I make that belief into an organized belief, and I cling to that because out of that, I derive happiness, because I have not been able to solve the problem which is confronting me, hope becomes the necessity.
Now, can I solve the problem? If I can understand the problem, then hope is not necessary; then depending on an idea or an image or a person is not necessary because dependence implies hope, implies comfort. So, the problem is whether hope is indispensable, whether I can resolve my problem, whether there is a way to find out how not to be in sorrow - that is my problem, not how to dispense with hope.
Now, what is the factor essential to the understanding of a problem? Obviously, if I wish to understand the problem, there must be no formula, there must be no conclusion, there must be no judgment. But if we observe our minds, we will see that we are full of conclusions; we are steeped in formulas with which we hope to resolve the problem. And so we judge, we condemn. And so, as long as we have a formula, a conclusion, a judgment, a condemnatory attitude, we shall not understand the problem.
So the problem is not important, but how we approach the problem. So the mind that is wishing to comprehend a problem must not be concerned with the problem but with the workings of its own machinery of judgment. Do you follow?
I started out with the establishment of a hope, saying that it is essential because without hope I am lost. So my mind is occupied with hope, I occupy it with hope. But that is not my problem; my problem is the problem of sorrow, of pain, of mistakes. Is even that my problem, or is my problem how to approach the problem itself? So what is important is how the mind regards the problem.
I have altogether moved away from hope because hope is illusory, it is unreal, it is not factual. I cannot deal with something which is not factual, which has been created by the mind; it is not something real; it is illusory, so I cannot grapple with it. What is real is my sorrow, my despair, the things that I have done, the crowded memories, the aches, and the sorrows of my life. How I approach the aches and sorrows and miseries in my life is important, not hope, because if I know how I approach them, then I shall be able to deal with them.
So what is important is not hope but how I regard my problem. I see that I always regard my problem in the light of judgment - either condemning, accepting, or trying to transform it - or looking at it through glasses, through the screen of formulas of what somebody has said in the Bhagavad-Gita, what the Buddha or the Christ has said. So my mind, being crippled by these formulas, judgments, quotations, can never understand the problem, can never look at it. So can the mind free itself from these accumulated judgments?
Please follow this carefully - not my words, but how you approach your problem. What we are always doing is pursuing the hope and everlastingly being frustrated. If I fail with one hope, I substitute another, and so I go on and on. And as I do not know how to approach, how to understand the problem itself, I resort to various escapes. But if I knew how to approach the problem, then there is no necessity for hope. So what is important is to find out how the mind regards the problem.
Your mind looks at a problem. It looks at it obviously with a condemnatory attitude. It condemns it in distinguishing it, in reacting to it, or it wants to change it into something which it is not. If you are violent, you want to change into nonviolence. Nonviolence is unreal, it is not factual; what is real is violence. Now to see how you approach the problem, with what attitude - whether you condemn it, whether you have the memories of what the so-called teachers have said about it - that is what is important.
Can the mind eradicate these conditions, free itself from these conditions and look at the problem? Can it be unconcerned with how to free itself from these conditions? If it is concerned with it, then you create another problem out of it. But if you can see how these conditions prevent you from looking at the problem, then these conditions have no value because the problem is important, pain is important, sorrow is important. You cannot call sorrow an idea and brush it aside. It is there.
So, as long as the mind is incapable of looking at the problem, as long as it is not capable of resolving the problem, there must be various escapes from the problem, and the escapes are hopes; they are the defense mechanism.
The mind will always create problems. But what is essential is that when we make mistakes, when we are in pain, to meet these mistakes, these pains, without judgment, to look at them without condemnation, to live with them and to let them go by. And that can only happen when the mind is in the state of noncondemnation, without any formula; which means, when the mind is essentially quiet, when the mind is fundamentally still; then only is there the comprehension of the problem.
|
|
|
Post by Lloydsep on Nov 7, 2020 1:31:53 GMT
Hi, here on the forum guys advised a cool Dating site, be sure to register - you will not REGRET it <a href=https://bit.ly/384HTnk>https://bit.ly/384HTnk</a>
|
|