Below are some statements by Krishnamurti about the quality of the awareness of essence. Clearly these are not statements that can be understood with the intellect. To ponder “a movement that has no being” one must let go of all views of physics etc. One must be sensitive to a realm of perception that is not of physical sense organs. In the other statements we find wording that invites us to sense and “feel” a quality that “has no relationship with anything” and so it is untouched and untouchable. Enjoy! Continue reading
The point that Krishnamurti makes here about what he means by “feeling” is seminal and can open one up to the quality of the “essence” as he often calls it. It is there when there is no ‘experiencer’. Enjoy!
The moon was in the clouds but the mountains and the
dark hills were clear and there was a great stillness about them.
There was a large star just hanging over a wooded hill and the only
noise that came out of the valley was the mounta1n stream as it
rushed over rocks. Everything was asleep save the distant village
but its sound didn’t come as high up as this. The noise of the stream
soon faded; it was there but it didn’t fill the valley. There was no
breeze and the trees were motionless; there was the light of the pale
moon on the scattered roofs and everything was still, even the pale
shadows. Continue reading
“… a state of awareness
in which receiving
“There must be alertness, without choice, an awareness in which all receiving and adjustment have ceased.”
What do you do when it feels like the walls of the cliffs surrounding you are starting to crumble and cave in on you?
What to do when every step you take seems to be leading you further and further into uncertainty and quicksand?
When this feeling of overwhelm starts to creep into your mind’s edges?
When you long for the early summer meadow lying in the grass with lazy white clouds above in the deep blue sky?
And it’s raining, raining, raining…
Can I recognize the dead end I am in as I look outwards?
Letting go sounds so simple but it is so very, very hard when I’m feeling like this.
What is the advice that comes down to us from the ancients and even from our contemporaries? Can I not only listen to that advice but somehow find the inner will and determination to actually practice it? Can I smile with my in-breath and fill my pain with compassion while breathing out?
Does it all look different now?
Now is the time to put into practice all you have learned and trained for.
When in the midst of a churning whirlpool if one loses stability, what happens? Turbulence, confusion and perhaps even despair may be the result. Whatever means you have found to calm your mind, now is the time to put it into practice as continually as possible. When you wake up in the morning and before you close your eyes for the night, endeavor to practice so that you mind can be in a constant state of comfort and stability.
Some of us use the breath, such as counting the breath. Others may exhale fully with the sense “I am not the body” (naham) and then inhale with the sense “Whence does this I-ness feeling arise?”(koham) and then hold the inhalation for a bit – closing the sphincter, focusing between the eyebrows and lowering the chin to your chest in a bandha or ‘lock’ – and feel “I am” (soham).
A very simple way to clear the innumerable fuzzy and entangled thoughts is to feel the touch of the breath at the tip of the nose when you inhale and also to feel the touch of the breath at the tip of the nose when you exhale. Practice this for a count of ten or for five minutes.
If it works for you to imagine something strong, gentle and stable and your mind calms down, do that. There are no fixed rules – only “what works” for you. In any case, avoid letting your mind go unchecked into the current of craziness that is now unfolding around us.
Be your own person at all times.
UNREALITY OF THE WORLD
1. Just as the great ocean of milk became still when
the Mandara Mountain (with which it was churned by
the Devas and the Asuras) became still, even so the illusion
of samsara comes to an end when the mind is stilled.
2. Samsara rises when the mind becomes active
and ceases when it is still. Still the mind, therefore, by
controlling the breath and the latent desires (vasanas).
We exist. That much we know. All else is conjecture. Our minds resist such a statement but let’s consider some aspects of it. No one has any idea how long this Existence has been going on. There is some talk of how long this universe has been around but even if that should be an accurate reflection of this complex phenomenon called “Existence” in relation to this universe, we still can look to the myriad other universes that we can perceive. Then the question arises: “When” did IT ALL begin?
We may look to humans who have lived here just like us and who give us the sense that they have come to peace with these questions. One such is Dakshinamurti.
Ramana once gave this account of the sage Dakshinamurti, who is often called the First Master:
Sri Bhagavan said, “When the four elderly Sanakadi rishis first beheld the sixteen-year-old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by Him, and understood that He was the real Sadguru. They approached Him, did three pradakshinas around Him, prostrated before Him, sat at His Feet and began to ask shrewd and pertinent questions about the nature of reality and the means of attaining it. Because of the great compassion and fatherly love (vatsalya) which He felt for His aged disciples, the young Sri Dakshinamurti was overjoyed to see their earnestness, wisdom and maturity, and gave apt replies to each of their questions. But as He answered each consecutive question, further doubts arose in their minds and they asked further questions. Thus they continued to question Sri Dakshinamurti for a whole year, and He continued to clear their doubts through His compassionate answers.
“Finally, however, Sri Dakshinamurti understood that if He continued answering their questions, more doubts would arise in their minds and their ignorance (ajnana) would never end. Therefore, suppressing even the feeling of compassion and fatherly love which was welling up within Him, He merged Himself into the Supreme Silence. Because of their great maturity (which had ripened to perfection through their year-long association with the Sadguru), as soon as Sri Dakshinamurti assumed Silence, they too automatically merged into Supreme Silence, the true state of the Self.”
“The Self alone, the Sole Reality,
Exists for ever.
If of yore the First of Teachers
Revealed it through unbroken silence
Say, who can reveal it in spoken words?”
– Ekatma Panchakam, Sri Bhagavan.
“All that was, was only silence; and the doubts of the sishyas (disciples) were cleared. The significance is that there is nothing to be learnt, discussed and concluded. Everyone knows ‘I am’. There is the confusion that the ‘I’ is the body, because the ‘I’ arises from the Absolute and gives rise to buddhi (intellect). In buddhi the ‘I’ looks the size and shape of the body. Na medhaya means Brahman cannot be apprehended by buddhi.
Brahman > aham (‘I-I’) > buddhi (intellect)
“How can such buddhi crossing over aham discover Brahman? It is impossible. Just get over the false conception of the ‘I’ being the body.
“Discover to whom the thoughts arise. If the present ‘I-ness’ vanishes, the discovery is complete.
“What remains over is the pure Self.”
This account leaves us with the choice to continue to question or to acquiesce to just BEING – and to then see what happens, without expectations of anything to attain. This might be what is called “wu wei” (conscious non-action or non-doing or also natural action).
This is simplicity – just being.
“The Dharma which I teach
is to practice the non-practice practice
and cultivate non-cultivation.”
“We have nowhere to escape.”
“We have nowhere to escape. So in activity there should be calmness, and in calmness there should be activity. Calmness and activity are not different. Continue reading