freedom from the known

(1969) by jiddu krishnamurti via internet archive‘s 184 page pdf [https://ia800405.us.archive.org/2/items/FreedomFromTheKnownJ.Krishnamurti/Freedom%20From%20The%20Known%20-%20J.%20Krishnamurti.pdf]

intro’d via krishnamurti freedom from known law

huge while reading book: krishnamurti reaction as perpetuation law.. krishnamurti freedom from known law.. krishnamurti on each heart law..

notes/quotes:

7

[foreword:]

this book written at krishnamurti’s suggestion and has his approval.. the words have been chosen from a number of his recent talks (in english), taped and previously unpublished, to audiences in various parts of the world. their selection and the order in which they are presented are my responsibility.. m.l. (mary lutyens)

[https://en.wikipedia.org/wiki/Mary_Lutyens]:

Edith Penelope Mary Lutyens (pseudonym Esther Wyndham; 31 July 1908 – 9 April 1999) was a British author who is principally known for her biographical works on the philosopher Jiddu Krishnamurti.

As a result of her mother’s interest in theosophy, Lutyens met Krishnamurti when she was a child: she knew him from 1911 until his death in 1986.

In the 1920s, her father was working on his buildings at Delhi. Lutyens visited India with her mother and went to Australia, staying at The Manor, a centre run by Charles Webster Leadbeater in Mosman, New South Wales, while Krishnamurti and his brother Nitya stayed at another house nearby. Lutyens stayed there for some time, which eventually provided her with material for her book Krishnamurti: The Years of Awakening.

ff

actually.. think i’m going to read it from here [https://selfdefinition.org/krishnamurti/Jiddu_Krishnamurt_Freedom_from_the_Known.pdf]

not as many details.. ie: table of contents and foreword.. et al.. but copy and paste able.. easy to read.. will put things i snag from internet archive version in [square brackets]

and here is table of contents:

notes/quotes from 104 pg pdf from self definition site:

3

Chapter 1

[man’s search.. the tortured mind.. the traditional approach.. the trap of respectability.. the human being and the individual.. the battle of existence.. the basic nature of man.. responsibility.. truth.. self transformation.. dissipation of energy.. freedom from authority]

Man has throughout the ages been seeking something beyond himself, beyond material welfare – something we call truth or God or reality, a timeless state – something that cannot be disturbed by circumstances, by thought or by human corruption.

almaas holes law et al

Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?

And not finding this nameless thing of a thousand names which he has always sought, he has cultivated faith – faith in a saviour or an ideal – and faith invariably breeds violence.

structural violence.. spiritual violence.. et al

In this constant battle which we call living, we try to set a code of conduct *according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

aka: sea world

For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, ‘Tell me all about it – what lies beyond the hills and the mountains and the earth?’ and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. *We are secondhand people. We have lived on what we have been told, either guided by
our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear.

*wilde not-us law et al.. via all the forms of people telling other people what to do.. via all the forms of m\a\p

4

a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied
the outer world and been made dull through discipline and conformity – such a mind, however long it seeks, will find only according to its own distortion.

need global detox/re\set.. first.. otherwise perpetuating sea world.. whalespeak.. myth of tragedy and lord et al..

So to discover whether there actually is or is not something beyond this anxious, guilty, fearful, competitive existence, it seems to me that *one must have a completely different approach altogether. The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love – in fact to do everything to
make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do – and when at last one comes to the centre one finds there is nothing there, because one’s mind has been made incapable, dull and insensitive.

*ie: a legit nother way

Having observed this process, one asks oneself, is there not a different approach altogether – that is, is it not possible to explode from the centre?

yeah that..

need 1st/most: means to undo our hierarchical listening to self/others/nature so we can org around legit needs

imagine if we listened to the itch-in-8b-souls 1st thing everyday & used that data to connect us (tech as it could be.. ai as augmenting interconnectedness as nonjudgmental expo labeling)

5

The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political
tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. *So fl we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

*warning ness.. unjustifiable strategy ness.. olivier wrong about you law.. anonymous ones heavy law.. et al

*You have now started by denying something absolutely false – the traditional approach – but if you deny it as a reaction you will have created another pattern in which you will be trapped; if you tell yourself intellectually that this denial is a very good idea but do nothing about it, you cannot go any further. If you deny it however, because you understand the stupidity and immaturity of it, if you reject it with tremendous intelligence, because you are free and not frightened, you will create a great disturbance in yourself and around you but you will step out of the trap of respectability. Then you will find that you are no longer seeking. **That is the first thing to learn – not to seek. When you seek you are really only windowshopping.

*oh my.. huge huge.. to what have been trying to say about response ness.. and david on creative refusal ness et al..

so.. krishnamurti reaction as perpetuation law

**and why adding/reading this book.. krishnamurti freedom from known law.. et al

*The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom.

*to me.. this is huge.. and what i mean in on each heart ness.. and why to me.. any form of people telling other people what to do.. any form of m\a\p.. are cancerous distractions to getting us back to us/god

so.. krishnamurti on each heart law

just to note.. following pages (6-8) don’t match up to match with my thinking on all this.. ie:

8

*Can you and I, then, bring about in ourselves without any outside influence, without any persuasion, without any fear of punishment – can we bring about in the very essence of our being a total revolution, a psychological mutation, so that we are no longer brutal, violent, competitive, anxious, fearful, greedy, envious and all the rest of the manifestations of our nature which have built up the rotten society in which we live our daily lives?

*to me.. that’s the only legit diff thing that we can do.. ifwe use tech as nonjudgmental expo labeling.. and/but.. we’re missing it

..To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look.

9

Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

only if it’s all of us at once.. humanity needs a leap.. to get back/to simultaneous spontaneity .. simultaneous fittingness.. everyone in sync..

again.. this is what we now have th means for.. and we’re missing it

I wonder what your reaction is to such a question? You may say, ‘I don’t want to change’, and most people don’t, especially *those who are fairly secure socially and economically or who hold dogmatic beliefs and are content to accept themselves and things as they are or in a slightly modified form. With those people we are not concerned.

*but we have to be (concerned about those people) ie: 1\ they’re not (nobody is) legit ok with it.. just diff cope\ing mechs/degrees.. and 2\ it has to be about something all of us already crave.. because the dance won’t dance unless it’s all of us

If I were foolish enough to give you a system and if you were foolish enough to follow it, you would merely be copying, imitating, conforming, accepting, and when you do that you have set up in yourself the authority of another and hence there is conflict between you and that authority. .. In trying to conform to the ideology, you suppress yourself – whereas what is actually true is not the ideology but what you are. If you try to study yourself according to another you will always remain a secondhand human being.

10

Let us state it again clearly: I see that I must change completely from the roots of my being; I can no longer depend on any tradition because tradition has brought about this colossal laziness, acceptance and obedience; I cannot possibly look to another to help me to change, not to any teacher, any God, any
belief, any system, any outside pressure or influence. What then takes place?

First of all, can you reject all authority? If you can it means that you are no longer afraid. Then what happens? When you reject something false which you have been carrying about with you for generations, when you throw off a burden of any kind, what takes place? You have more energy, haven’t you? You have more capacity, more drive, greater intensity and vitality. If you do not feel this then you have not thrown off the burden, you have not discarded the dead weight of authority.

11

But when you have thrown it off and have this energy in which there is no fear at all – no fear of making a mistake, no fear of doing right or wrong – then is not that energy itself the mutation? We need a tremendous amount of energy and we dissipate it through fear but when there is this energy which comes from throwing off every form of fear, that energy itself produces the radical inward revolution.
You do not have to do a thing about it.

So you are left with yourself, and that is the actual state for a man to be who is very serious about all this; and as you are no longer looking to anybody or anything for help, you are already free to discover. And when there is freedom, there is energy; and when there is freedom it can never do anything wrong. Freedom is entirely different from revolt. There is no such thing as doing right or wrong when there is freedom. You are free and from that centre you act. And hence there is no fear, and a mind that has no fear is capable of great love. And when there is love it can do what it will.

huge

What we are now going to do, therefore, is to learn about ourselves, not according to me or to some analyst or philosopher – because if we learn about ourselves according to someone else, we learn about them, not ourselves – we are going to learn what we actually are

12

To be free of all authority, of your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion. *It is only in that state that one learns and observes. And for this a great deal of awareness is required, actual awareness of what is going on inside yourself, without correcting it or telling it what it should or should not be, **because the moment you correct it you have established another authority, a censor

but to me.. *if in that state.. learning/observing ness becomes irrelevant s.. it hink our obsession with those (with any form of m\a\p) has come from our being in sea world

**fix vs not hidden et al

So now we are going to investigate ourselves together – not one person explaining while you read, agreeing or disagreeing with him as you follow the words on the page, but taking a journey together, a journey of discovery into the most secret corners of our minds. And to take such a journey we must travel light; we cannot be burdened with opinions, prejudices and conclusions – all that old furniture we have collected for the last two thousand years and more. Forget all you know about yourself; forget all you have ever thought about yourself; we are going to start as if we knew nothing.

13

chapter 2

[learning about ourselves – simplicity and humility – conditioning]

If you think it is important to know about yourself only because I or someone else has told you it is important,

not sure we even need to know about ourselves.. to be us.. wilde not-us law et al

If you do not follow somebody you feel very lonely. Be lonely then. Why are you frightened of being alone? Because you are faced with yourself as you are and you find that you are empty, dull, stupid, ugly, guilty and anxious – a petty, shoddy, secondhand entity. Face the fact; look at it, do not run away from it. The moment you run away fear begins.

but too.. costello screen\service law and warning ness.. via year 4 – (not all the) people can dance ness

In enquiring into ourselves we are not isolating ourselves from the rest of the world. It is not an unhealthy process. *Man throughout the world is caught up in the same daily problems as ourselves, so in enquiring into ourselves we are not being in the least neurotic because **there is no difference between the individual and the collective. That is an actual fact. I have created the world as I am. So don’t let us get lost in this battle between the part and the whole.

*to me.. that’s not the point.. that just perpetuates whalespeak and sea world (not legit problems).. need a means sto listen deeper to that itch-in-the-soul

we need to org around a problem deep enough (aka: org around legit needs) to resonate w/8bn today.. via a mechanism simple enough (aka: tech as it could be) to be accessible/usable to 8bn today.. and an ecosystem open enough (aka: sans any form of m\a\p) to set/keep 8bn legit free

**but huge that we get out of sea world first.. otherwise just saying.. not diff in all the cancerous distractions

14

*Now where do we begin to understand ourselves? Here am I, and how am I to study myself, observe myself, see what is actually taking place inside myself? I can observe myself only in relationship because all life is relationship. It is no use sitting in a corner meditating about myself. I cannot exist by myself. I exist only in relationship to people, things and ideas, and in studying my relationship to outward things and people, as well as to inward things, I begin to understand myself. Every other form of understanding is merely an abstraction and I cannot study myself in abstraction; I am not an abstract entity; **therefore I have to study myself in actuality – as I am, not as I wish to be.

*yeah.. this is part of what i disagree with.. i don’t think legit free people would be about trying (to use jk earlier word: seeking.. he said if seeking doing it wrong) to understand/study/observe self.. i think that too is a cancerous distraction

**to me.. that’s an ie of missing it.. not about studying self.. about listening to itch-in-the-soul

Understanding is not an intellectual process. *Accumulating knowledge about yourself and learning about yourself are two different things, for the knowledge you accumulate about yourself is always of the past and a mind that is burdened with the past is a sorrowful mind. Learning about yourself is not like learning a language or a technology or in the present and knowledge is always in the past, and as most of us live in the past and are satisfied with the past, knowledge becomes extraordinarily important to us. That is why we worship the erudite, the clever, the cunning. **But if you are learning all the time, learning every minute, learning by watching and listening, learning by seeing and doing, then you will find that learning is a constant movement without the past.

*yeah.. to me.. same song.. (and esp while we’re still in sea world)

**to me learning is like your ‘seeking’.. i don’t think almaas holes law is about that

15

*To understand anything you must live with it, you must observe it, you must know all its content, its nature, its structure, its movement. Have you ever tried living with yourself? If so, you will begin to see that yourself is not a static state, it is a fresh living thing. And to live with a living thing your mind must also be alive. **And it cannot be alive if it is caught in opinions, judgements and values

*oh my.. yeah.. to me totally not this

**also not alive if caught in observing, knowing, understanding.. oi

In order to observe the movement of your own mind and heart, of your whole being, you must have a free mind, not a mind that agrees and disagrees, taking sides in an argument, disputing over mere words, but rather following with an *intention to understand – a very difficult thing to do because most of us don’t know how to look at, or listen to, our own being any more than we know how to look at the beauty of a river or listen to the breeze among the trees.

*to me.. this is a huge red flag.. and ie of not being legit free..

When we condemn or justify we cannot see clearly, nor can we when our minds are endlessly chattering; then we do not observe what is we look only at the projections we have made of ourselves. Each of us has an image of what we think we are or what we should be, and that image, that picture, entirely prevents us from seeing ourselves as we actually are.

socrates supposed to law et al

It is *one of the most difficult things in the world to look at anything simply. **Because our minds are very complex we have lost the quality of simplicity. I don’t mean simplicity in clothes or food, wearing only a loin cloth or breaking a record fasting or any of that immature nonsense the saints cultivate, but ***the simplicity that can look directly at things without fear – that can look at ourselves as we actually are without any distortion – to say when we lie we lie, not cover it up or run away from it.

*sans any form of m\a\p

**rather.. scrambled

***quiet enough to hear ness

16

Are you aware that you are conditioned? That is the first thing to ask yourself, not how to be free of your conditioning. You may never be free of it, and if you say, I must be free of it', you may fall into another trap of another form of conditioning.

17

You will be able to see for yourself how you are conditioned only when there is a conflict in the continuity of pleasure or the avoidance of pain. If everything is perfectly happy around you, your wife loves you, you love her, you have a nice house, nice children and plenty of money, then you are not aware of your
conditioning at all. But when there is a disturbance – when your wife looks at someone else or you lose your money or are threatened with war or any other pain or anxiety – then you know you are conditioned. When you struggle against any kind of disturbance or defend yourself against any outer or inner threat, then you know you are conditioned. And as most of us are disturbed most of the time, either superficially or deeply, that very disturbance indicates that we are conditioned. So long as the animal is petted he reacts nicely, but the moment he is antagonized the whole violence of his nature comes out.

don’t agree with last part.. violence of nature coming out?.. oi.. us as whales

but rest of it resonating.. ugh.. anonymous ones heavy law.. olivier wrong about you law.. warning ness.. et al

17

We are disturbed about life, politics, the economic situation, the horror, the brutality, the sorrow in the world as well as in ourselves, and from that we realize how terribly narrowly conditioned we are. And what shall we do? Accept that disturbance and live with it as most of us do? Get used to it as one gets used to living with a backache? Put up with it?

18

There is a tendency in all of us to put up with things, to get used to them, to blame them on circumstances. Ah, if things were right I would be different', we say, or,Give me the opportunity and I will fulfil myself’, or, ‘I am crushed by the injustice of it all’, always blaming our disturbances on others or on our environment or on the economic situation.

us as whales

If one gets used to disturbance it means that one’s mind has become dull, just as one can get so used to beauty around one that one no longer notices it. One gets indifferent, hard and callous, and one’s mind becomes duller and duller. If we do not get used to it we try to escape from it by taking some kind of drug, joining a political group, shouting, writing, going to a football match or to a temple or church or finding some other form of amusement.

hari present in society law et al

The simple fact is that we are afraid, not that we are afraid of this or that. Now why cannot we face that fact?

no fear in love ness..

thurman interconnectedness law: when you understand interconnectedness it makes you more afraid of hating than of dying – Robert Thurman

You can face a fact only in the present and if you never allow it to be present because you are always escaping from it, you can never face it, and because we have cultivated a hole network of escapes we are caught in the habit of escape.

20

chapter 3

[consciousness – the totality of life – awareness]

didn’t really resonate w this ch.. to much analyzing

chapter 4

[pursuit of pleasure – desire – perversion by thought – memory – joy]

this chapter again.. too much analyzing/thinking/seeking.. ie:

26

Pleasure comes into being through four stages – perception, sensation, contact and desire. I see a beautiful motor car, say; then I get a sensation, a reaction, from looking at it; then I touch it or imagine touching it, and then there is the desire to own and show myself off in it. Or I see a lovely cloud, or a mountain clear against the sky, or a leaf that has just come in springtime, or a deep valley full of loveliness and splendour

28

So if you understand that where there is a search for pleasure there must be pain, live that way if you want to, but don’t just slip into it. If you want to end pleasure, though, which is to end pain, you must be totally attentive to the whole structure of pleasure – not cut it out as monks and sannyasis do, never looking at a woman because they think it is a sin and thereby destroying the vitality of their understanding – but seeing the whole meaning and significance of pleasure. Then you will have tremendous joy in life. You cannot think about joy. Joy is an immediate thing and by thinking about it, you turn it into pleasure. Living in the present is the instant perception of beauty and the great delight in it without seeking pleasure from it.

to me.. these 3 sentences could have been ch 4

29

chapter 5

[self concern – craving for position – fears and total fear – fragmentation of thought – ending fo fear]

33

Thought, like memory, is, of course, necessary for daily living. It is the only instrument we have for communication, working at our jobs and so forth. Thought is the response to memory, memory which has been accumulated through experience, knowledge, tradition, time. And from this background of memory we react and this reaction is thinking. So thought is essential at certain levels but when thought projects itself psychologically as the future and the past, creating fear as well as pleasure, the mind is made dull and therefore inaction is inevitable

to me this is whalespeak

35

Can you watch fear without any conclusion, without any interference of the knowledge you have accumulated about it? If you cannot, then what you are watching is the past, not fear; if you can, then you are watching fear for the first time without the interference of the past.

You can watch only when the mind is very quiet, just as you can listen to what someone is saying only when your mind is not chattering with itself, carrying on a dialogue with itself about its own problems and anxieties. Can you in the same way look at your fear without trying to resolve it, without bringing in its opposite, courage – actually look at it and not try to escape from it? When you say, `I must control it, I must get rid of it, I must understand it’, you are trying to escape from it

38

chapter 6

[violence – anger – justification and condemnation – the ideal and the actual]

40

When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

marsh label law et al.. siddiqi border law et al

Now there are two primary schools of thought with regard to violence, one which says, Violence is innate in man' and the other which says,Violence is the result of the social and cultural heritage in which man lives.’ We are not concerned with which school we belong to – it is of no importance. What is important is the fact that we are violent, not the reason for it

i disagree w this.. i think it matters .. if we think we’re violent.. then pearson unconditional law and legit trust and devijver assume good law.. are not true.. and a nother way not possible.. ie: hari rat park law would make no diff.. to me it’s like saying.. it’s not the cage/system.. it’s me.. rather than grammatis broken law et al.. and almaas holes law et al.. and maté addiction law would make no sense..

41

I am not concerned with whether I have inherited this violence or whether society has produced it in me; all I am concerned with is whether it is at all possible to be free from it. To be free from violence means
everything to me. It is more important to me than sex, food, position, for this thing is corrupting me. It is destroying me and destroying the world, and I want to understand it, I want to be beyond it. I feel responsible for all this anger and violence in the world. I feel responsible – it isn’t just a lot of words – and I say to myself, `I can do something only if I am beyond anger myself, beyond violence beyond nationality’. And this feeling I have that I must understand the violence in myself brings tremendous vitality and passion to find out.

like maté addiction law.. lewis anger law et al..

42

But to be beyond violence I cannot suppress it, I cannot deny it, I cannot say, Well, it is a part of me and that's that', orI don’t want it’. I have to look at it, I have to study it, I must become very intimate with it and I cannot become intimate with it if I condemn it or justify it. We do condemn it, though; we do justify it. Therefore I am saying, stop for the time being condemning it or justifying it.

cancerous distraction

To learn, to discover, something fundamental you must have the capacity to go deeply. If you have a
blunt instrument, a dull instrument, you cannot go deeply. So what we are doing is sharpening the instrument, which is the mind – the mind which has been made dull by all this justifying and condemning. You can penetrate deeply only if your mind is as sharp as a needle and as strong as a diamond. It is no good just sitting back and asking, `How am I to get such a mind?’ You have to want it as you want your next meal, and to have it you must see that what makes your mind dull and stupid is this sense of invulnerability which has built walls round itself and which is part of this condemnation and justification. If the mind can be rid of that, then you can look, study, penetrate, and perhaps come to a state that is totally aware of the whole problem

oh my.. cancerous distraction

43

I do not think anything is going to be achieved through analysis, either by ourselves or by a professional. We might be able to modify ourselves slightly, live a little more quietly with a little more affection, but in itself it will not give total perception. But I must know how to analyse which means that in the process of analysis my mind becomes extraordinarily sharp, and it is that quality of sharpness, of attention, of seriousness, which will give total perception.

??.. oi

46

chapter 7

[relationship – conflict – society – poverty – drugs – dependence – comparison – desire – ideals – hypocrisy]

Relationship between human beings is based on the image-forming, defensive mechanism. In all our relationships each one of us builds an image about the other and these two images have relationship, not the human beings themselves. The wife has an image about the husband – perhaps not consciously but
nevertheless it is there – and the husband has an image about the wife. One has an image about one’s country and about oneself, and we are always strengthening these images by adding more and more to them. And it is these images which have relationship. The actual relationship between two human beings or between many human beings completely end when there is the formation of images

to me.. he’s talking about whales in sea world.. not legit free people.. so like the violence and anger above.. talking like it’s a problem w the nature of a human.. rather than a symptom of living in the cage

54

chapter 8

[freedom – revolt – solitude – innocence – living w ourselves as we are]

So it is for each one of us to decide whether or not we want to be completely free. If we say we do, then we must understand the nature and structure of freedom.

socrates supposed to law et al.. i don’t think we need to understand/ train/prep for anything.. to me those are huge red flags

55

If you say you are free from something, it is a *reaction which will then become another reaction which will bring about another conformity, another form of domination. In this way you can have a chain of reactions and accept each reaction as freedom. But it is not freedom; it is merely a **continuity of a modified past which the mind clings to.

*krishnamurti reaction as perpetuation law et al

**same song.. cling\ness et al

56

You are never alone because you are full of all the memories, all the conditioning, all the mutterings of yesterday; your mind is never clear of all the rubbish it has accumulated. To be alone you must die to the past. When you are alone, totally alone, not belonging to any family, any nation, any culture, any
particular continent, there is that sense of being an outsider. The man who is completely alone in this way is innocent and it is this innocency that frees the mind from sorrow

olivier wrong about you law.. anonymous ones heavy law.. et al

We carry about with us the burden of what thousands of people have said and the memories of all our misfortunes. To abandon all that totally is to be alone, and the mind that is alone is not only innocent but young – not in time or age, but young, innocent, alive at whatever age – and only such a mind can see that which is *truth and that which is not measurable by words.

quiet enough to see/be not yet scrambled ness

*i would replace truth w essence..

57

Now let us ask ourselves a further question. Is this freedom, this solitude, this coming into contact with the whole structure of what we are in ourselves – is it to be come upon through time? That is, is freedom to be achieved through a gradual process? Obviously not, because as soon as you introduce time you are enslaving yourself more and more. You cannot become free gradually. It is not a matter of time

for (blank)’s sake

58

chapter 9

[time – sorrow – death]

We think that changes in ourselves can come about in time, that order in ourselves can be built up little by little, added to day by day. But time doesn’t bring order or peace, so we must stop thinking in terms of gradualness. This means that there is no tomorrow for us to be peaceful in. We have to be orderly on the instant

part\ial ness et al

time.. time\ing\ness

When there is real danger time disappears, doesn’t it? There is immediate action. But we do not see the danger of many of our problems and therefore we invent time as a means of overcoming them. Time is a deceiver as it doesn’t do a thing to help us bring about a change in ourselves. Time is a movement which man has divided into past, present and future, and as long as he divides it he will always be in conflict.

Is learning a matter of time? We have not learnt after all these thousands of years that there is a better way to live than by hating and killing each other. The problem of time is a very important one to understand if we are to resolve this life which we have helped to make as monstrous and meaningless as it is.

huge

59

The first thing to understand is that we can look at time only with that freshness and innocency of mind which we have already been into. We are confused about our many problems and lost in that confusion. Now if one is lost in a wood, what is the first thing one does? One stops, doesn’t one? One stops and looks round. But the more we are confused and lost in life the more we chase around, searching, asking, demanding, begging. So the first thing, if I may suggest it, is that you completely stop inwardly. And when you do stop inwardly, psychologically, your mind becomes very peaceful, very clear. Then you can
really look at this question of time.

norton productivity law et al

Problems exist only in time, that is when we meet an issue incompletely. This incomplete coming together with the issue creates the problem. When we meet a challenge partially, fragmentarily, or try to escape from it – that is, when we meet it without complete attention – we bring about a problem. And the problem continues so long as we continue to give it incomplete attention, so long as we hope to solve it one of these days.

for (blank)’s sake

Do you know what time is? Not by the watch, not chronological time, but psychological time? It is the interval between idea and action. An idea is for self protection obviously; it is the idea of being secure. Action is always immediate; it is not of the past or of the future; to act must always be in the present, but action is so dangerous, so uncertain, that we conform to an idea which we hope will give us a certain safety

60

Now we are asking, can we put a stop to time? Can we live so completely that there is no tomorrow for thought to think about? Because time is sorrow. That is, yesterday or a thousand yesterday’s ago, you loved, or you had a companion who has gone, and that memory remains and you are thinking about that
pleasure and that pain – you are looking back, wishing, hoping, regretting, so thought, going over it again and again, breeds this thing we call sorrow and gives continuity to time.

graeber unpredictability/surprise law et al.. on hold ness et al

So long as there is this interval of time which has been bred by thought, there must be sorrow, there must be continuity of fear.

Time is the interval between the observer and the observed. That is, the observer, you, is afraid to meet this thing called death. You don’t know what it means; you have all kinds of hopes and theories about it; you believe in reincarnation or resurrection, or in something called the soul, the atman, a spiritual entity which is timeless and which you call by different names.. To discover that nothing is permanent is of tremendous importance for only then is the mind free, then you can look, and in that there is great joy.

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We have separated living from dying, and the interval between the living and the dying is fear. That interval, that time, is created by fear. Living is our daily torture, daily insult, sorrow and confusion, with occasional opening of a window over enchanted seas. That is what we call living, and we are afraid to die, which is to end this misery. We would rather cling to the known than face the unknown – the known being our house, our furniture, our family, our character, our work, our knowledge, our fame, our loneliness, our gods – that little thing that moves around incessantly within itself with its own limited pattern of embittered existence.

62

But death is extraordinarily like life when we know how to live. You cannot live without dying. You cannot live if you do not die psychologically every minute. This is not an intellectual paradox. To live completely, wholly, every day as if it were a new loveliness, there must be dying to everything of yesterday, otherwise you live mechanically, and a mechanical mind can never know what love is or what freedom is.

rowson mechanical law

Most of us are frightened of dying because we don’t know what it means to live. We don’t know how to live, therefore we don’t know how to die. As long as we are frightened of life we shall be frightened of death. The man who is not frightened of life is not frightened of being completely insecure for he understands that inwardly, psychologically, there is no security. When there is no security there is an endless movement and then life and death are the same. The man who lives without conflict, who lives with beauty and love, is not frightened of death because to love is to die.

thurman interconnectedness law: when you understand interconnectedness it makes you more afraid of hating than of dying – Robert Thurman

You must die – not physically but psychologically, inwardly, die to the things you have cherished and to the things you are bitter about. If you have died to one of your pleasures, the smallest or the greatest, naturally, without any enforcement or argument, then you will know what it means to die. To die is to have a mind that is completely empty of itself, empty of its daily longing, pleasure; and agonies. Death is a renewal, a mutation, in which thought does not function at all because thought is old. When there is death there is something totally new. Freedom from the known is death, and then you are living

huge

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chapter 10

[love]

THE DEMAND TO be safe in relationship inevitably breeds sorrow and fear. This seeking for security is inviting insecurity. Have you ever found security in any of your relationships? Have you? Most of us want the security of loving and being loved, but is there love when each one of us is seeking his own security, his own particular path? We are not loved because we don’t know how to love.

soul mate ness and marriage\ing et al..

65

So to go into the question of what love is we must first free it from the encrustation of centuries, put away all ideals and ideologies of what it should or should not be. To divide anything into what should be and what is, is the most deceptive way of dealing with life

binary ness et al

66

This belonging to another, being psychologically nourished by another, depending on another – in all this there must always be anxiety, fear, jealousy, guilt, and so long as there is fear there is no love;

no fear

67

Love is not the product of thought which is the past. Thought cannot possibly cultivate love. . Love is always active present. It is not I will love' orI have loved’. If you know love you will not follow anybody. Love does not obey. When you love there is neither respect nor disrespect

like the unconditionality of trust.. from the get go ness

Don’t you know what it means really to love somebody to love without hate, without jealousy, without anger, without wanting to interfere with what he is doing or thinking, without condemning, without comparing – don’t you know what it means?

sans any form of m\a\p

Does love have responsibility and duty, and will it use those words? When you do something out of duty is there any love in it? In duty there is no love. The structure of duty in which the human being is caught is destroying him. So long as you are compelled to do something because it is your duty you don’t love what you are doing. When there is love there is no duty and no responsibility.

huge..

krishnamurti responsibility law and all the red flags

Most parents unfortunately think they are responsible for their children and their sense of responsibility takes the form of telling them what they should do and what they should not do, what they should become and what they should not become. The parents want their children to have a secure position in society. What they call responsibility is part of that respectability they worship; and it seems to me that where there is respectability there is no order; they are concerned only with becoming a perfect bourgeois. When they prepare their children to fit into society they are perpetuating war, conflict and brutality. Do you call that care and love?

maté parenting law.. graeber parent/care law.. eta l.. graeber violence in care law.. steiner care to oppression law.. et al

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Really to care is to care as you would for a tree or a plant, watering it, studying its needs, the best soil for it, looking after it with gentleness and tenderness – but when you prepare your children to fit into society you are preparing them to be killed. If you loved your children you would have no war.

When you lose someone you love you shed tears – are your tears for yourself or for the one who is dead? Are you crying for yourself or for another? Have you ever cried for another? ..It is very easy to cry for yourself because he is gone. Apparently you are crying because your heart is touched, but it is not touched for him, it is only touched by self-pity and self-pity makes you hard, encloses you, makes you dull and stupid.

.. If you understand this, which means to come in contact with it as directly as you would touch a tree or a pillar or a hand, then you will see that sorrow is self-created, sorrow is created by thought, sorrow is the outcome of time. I had my brother three years ago, now he is dead, now I am lonely, aching, there is no one to whom I can look for comfort or companionship, and it brings tears to my eyes.

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But if you still want to find out, you will see that fear is not love, dependence is not love, jealousy is not love, possessiveness and domination are not love, responsibility and duty are not love, self-pity is not love, the agony of not being loved is not love, love is not the opposite of hate any more than humility is the opposite of vanity. So if you can eliminate all these, not by forcing them but by washing them away as the rain washes the dust of many days from a leaf, then perhaps you will come upon this strange flower which man always hungers after.

sans any form of m\a\p

pearson unconditional law et al

You know intellectually that the unity of mankind is essential and that love is the only way, but who is going to teach you how to love? Will any authority, any method, any system, tell you how to love? If anyone tells you, it is not love. Can you say, `I will practise love. I will sit down day after day and think about it. I will practise being kind and gentle and force myself to pay attention to others’? Do you mean to say that you can discipline yourself to love, exercise the will to love? When you exercise discipline and will to love, love goes out of the window. By practising some method or system of loving you may become extraordinarily clever or more kindly or get into a state of non-violence, but that has nothing whatsoever to do with love

no train.. ness et al.. no people telling other people what to do.. sans any form of m\a\p

70

There is beauty only when your heart and mind know what love is. Without love and that sense of
beauty there is no virtue, and you know very well that, do what you will, improve society, feed the poor, you will only be creating more mischief, for without love there is only ugliness and poverty in your own heart and mind. But when there is love and beauty, whatever you do is right, whatever you do is in order. If you know how to love, then you can do what you like because it will solve all other problems.

kent enough law et al

and too.. ‘in undisturbed ecosystems ..the average individual, species, or population, left to its own devices, behaves in ways that serve and stabilize the whole..’ –Dana Meadows

So we reach the point: can the mind come upon love without discipline, without thought, without enforcement, without any book, any teacher or leader – come upon it as one comes upon a lovely sunset?

without any form of m\a\p

It seems to me that one thing is absolutely necessary and that is passion without motive – passion that is not the result of some commitment or attachment, passion that is not lust. A man who does not know what passion is will never know love because love can come into being only when there is total self abandonment

*A mind that is seeking is not a passionate mind and to come upon love without seeking it is the only way to find it – to come upon it unknowingly and not as the result of any effort or experience. Such a love, you will find, is not of time; such a love is both personal and impersonal, is both the one and the many. Like a flower that has perfume you can smell it or pass it by. That flower is for everybody and for the one who takes trouble to breathe it deeply and look at it with delight. Whether one is very near in the garden, or very far away, it is the same to the flower because it is full of that perfume and therefore it is sharing with everybody.

*to me.. this is why curiosity over decision making is so import

ie: imagine if we listened to the itch-in-8b-souls 1st thing everyday & used that data to connect us (tech as it could be.. ai as augmenting interconnectedness as nonjudgmental expo labeling)

71

Love is something that is new, fresh, alive. It has no yesterday and no tomorrow. It is beyond the turmoil of thought. *It is only the innocent mind which knows what love is, and **the innocent mind can live in the world which is not innocent.

*not yet scrambled ness

**yeah.. i don’t think so.. hari rat park law.. and none of us are free ness

You may ask, `If I find such a love, what happens to my wife, my children, my family? They must have security.‘ When you put such a question you have never been outside the field of thought, the field of consciousness. When once you have been outside that field you will never ask such a question because then you will know what love is in which there is no thought and therefore no time. ..that there is a different dimension called love.

safety addiction et al.. steiner care to oppression law et al

and can’t not see ness.. and warning ness et al

But you don’t know how to come to this extraordinary fount – so what do you do? If you don’t know what to do, you do nothing, don’t you? Absolutely nothing. Then inwardly you are completely silent. Do you understand what that means? It means that you are not seeking, not wanting, not pursuing; there is no centre at all. Then there is love.

norton productivity law.. graeber can’t know law.. usefully ignorant ness.. et al

chapter 11

[to look and t listen – art – beauty – austerity – images – problems – space]

When I say I know you, I mean I knew you yesterday. I do not know you actually now. All I know is my image of you. That image is put together by what you have said in praise of me or to insult me, what you have done to me – it is put together by all the memories I have of you – and your image of me is put together in the same way, and it is those images which have relationship and which prevent us from really communing with each other.

not even that.. : 1\ wilde not-us law.. and even if we were us 2\ the it is me .. so paul know\love law et al

Two people who have lived together for a long time have an image of each other which prevents them from really being in relationship.. Therefore it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife, your husband, your neighbour, your child, your country, your leaders, your politicians, your gods – you have nothing but images

to the ‘do you even see the people right in fron t of you’.. yeah.. because i don’t.. and olivier wrong about you law et al

*When there is space between you and the object you are observing you will know there is no love, and without love, however hard you try to reform the world or bring about a new social order or however much you talk about improvements, you will only create agony. So it is up to you. There is no leader, there is no teacher, there is nobody to tell you what to do. **You are alone in this mad brutal world

*to me..if you’re observing.. there is no love

**warning ness et al

chapter 12

[the observer and the observed]

chapter 13

[what is thinking – ideas and action – challenge – matter – the beginning of thought]

LET US NOW go into the question of what is thinking, the significance of that thought which must be exercised with care, logic and sanity (for our daily work) and that which has no significance at all. Unless we know the two kinds, we cannot possibly understand something much deeper which thought cannot touch. So let us try to understand this whole complex structure of what is thinking, what is memory, how thought originates, how thought conditions all our actions; and in understanding all this we shall perhaps come across something which thought has never discovered, which thought cannot open the door to.

oh my.. cancerous distraction

88

chapter 14

[the burdens of yesterday – the quiet mind – communication – achievement – discipline – silence – truth and reality]

92

That silence which is not the silence of the ending of noise is only a small beginning. It is like going through a small hole to an enormous, wide, expansive ocean, to an immeasurable, timeless state. But this you cannot understand verbally unless you have understood the whole structure of consciousness and the meaning of pleasure, sorrow and despair, and the brain cells themselves have become quiet. Then perhaps you may come upon that mystery which nobody can reveal to you and nothing can destroy. A living mind is a still mind, a living mind is a mind that has no centre and therefore no space and time. Such a mind is limitless and that is the only truth, that is the only reality.

oh my.. more pre req’s?.. oi

93

chapter 15

[experience – satisfaction – duality meditation]

94

So we have discovered a fundamental truth, which is that a mind that is seeking, craving, for wider and deeper experience is a very shallow and dull mind because it lives always with its memories.

99

chapter 16

[total revolution – the religious mind – energy – passion]

WHAT WE HAVE been concerned with all through this book is the bringing about in ourselves, and therefore in our lives, of a total revolution that has nothing whatsoever to do with the structure of society as it is. Society as it is, is a horrifying thing with its endless wars of aggression, whether that aggression be defensive or offensive. What we need is something totally new – a revolution, a mutation, in the psyche itself. The old brain cannot possibly solve the human problem of relationship. The old brain is Asiatic, European, American or African, so what we are asking ourselves is whether it is possible to bring about a mutation in the brain cells themselves?

need 1st/most: means to undo our hierarchical listening to self/others/nature as global detox/re\set.. so we can org around legit needs

imagine if we listened to the itch-in-8b-souls 1st thing everyday & used that data to connect us (tech as it could be.. ai as augmenting interconnectedness as nonjudgmental expo labeling)

ie: a nother way

101

But we do not ask. We want to be told. One of the most curious things in the structure of our psyche is that we all want to be told because we are the result of the propaganda of ten thousand years. We want to have our thinking confirmed and corroborated by another, whereas to ask a question is to ask it of yourself.

103

Why is it that you, as a human being, who are so capable, so clever, so cunning, so competitive, who have such marvellous technology, who go to the skies and under the earth and beneath the sea, and invent extraordinary electronic brains – why is it that you haven’t got this one thing which matters? I don’t know whether you have ever seriously faced this issue of why your heart is empty.

mufleh humanity law: we have seen advances in every aspect of our lives except our humanity– Luma Mufleh

104

So is fear perhaps the reason why you have not got the energy of that passion to find out for yourself why this quality of love is missing in you, why there is not this flame in your heart? ..A man who knows that he is silent, who knows that he loves, does not know what love is or what silence is.

graeber can’t know law et al

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