Friday, July 24, 2020
More Quotes
Precious Sayings or Quotes
1. Thoughts become things.
2. Accept the worst and proceed to improve on it.
3. Don't cry over spill Milk.
4. Keep busy, life is toot short to belittle.
5. Always have gratitude.
6. Visualization of your success.
7. Take a Strong Determination to achieve nevertheless come what may.
8. Keep your secret mind shifting. Could be one to spend time in devotion or get ready neatly, shaving and so on.
9. Challenge the brain to refuse any problem.
10. Lets find ourselves and be ourselves.
Thursday, July 23, 2020
Practical Story - Instant Karma
Practical Story - Gift Giving
Tuesday, February 2, 2010
Some More Quotes
Insight into Aggression
I'm sentimental,attend philosophical discussion meetings,maintain some timely work,quest for music,My appearance,my feel n awe for girls of peculiar kind,my behavior,my attitude.......blah blah blah
One never says,but I say . " Look, I am like this, let me find out why. Why does one have wounds, pyschological bruises? Why does someone live with them?"
One has to understand the consciousness of mankind, which has brought us to this point
Exposing the contents of the unconscious:
Why do we give such deep significance and meaning to the unconscious?—for after all, it is as trivial as the conscious. If the conscious mind is extraordinarily active, watching, listening, seeing, then the conscious mind becomes far more important than the unconscious; in that state all the contents of the unconscious are exposed; the division between the various layers comes to an end. Watching your reactions when you sit in a bus, when you are talking to your wife, your husband, when in your office, writing, being alone—if you are ever alone—then this whole process of observation, this act of seeing (in which there is no division as the observer and the observed) ends the contradiction.
Is there something that is hidden, which has to be interpreted through dreams, through examination, analysis and so on, which we have called the unconscious? Or is it only that, because you have paid so much attention to the little corner of this field which you call the conscious and have not paid total attention to the whole field, you are not aware of the whole content of the field. To go into this very carefully, you have to look at your own consciousness.
Can you look at your own sorrow with complete silence; not that the thing is so great, or such magnitude, of such complexity that it forces you to be quiet, but the other way round; can you look at it, knowing the magnitude, knowing how extraordinarily complex life and living and death are? Can you look at it completely objectively and silently? I think that is the way out. I use the words “I think” hesitatingly, but really that is the only way out.
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.
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.
Why does thought create the image and hold on to that sensation? Is it possible to look at the shirt, touch it—sensation—and stop, not allow thought to enter into it?
Desire is born when thought gives a shape, an image, to sensation. Now, sensation is the way of existence, it is part of existence. But you have learnt to suppress, conquer, or live with desire with all its problems. Now, if you understand this, not intellectually but actually, that when thought gives shape to sensation, at that second desire is born, then the question arises: Is it possible to see and touch the car—which is sensation—but not let thought create the image? So keep a gap.
Please listen. Observe it in yourself, and observe the people around you. And observe this waste of energy, the battle. Not the implications of sex, not the actual act, but the ideals, the images, the pleasure—the constant thought about them is a waste of energy. And most people waste their energy either through denial, or through a vow of chastity, or in thinking about it endlessly.
The only source of self-forgetfulness
In every field, in every activity, you are indulging and emphasizing yourself, your importance, your prestige, your security. Therefore there is only one source of self-forgetfulness, which is sex, and that is why the woman or the man becomes all-important to you and why you must possess. So you build a society which enforces that possession, guarantees you that possession, and naturally sex becomes the all-important problem when everywhere else the self is the important thing. And do you think, sirs, that one can live in that state without contradiction, without misery, without frustration? But when there is honestly and sincerely no self-emphasis, whether in religion or in social activity, then sex has very little meaning. It is because you are afraid to be as nothing—politically, socially, religiously—that sex becomes a problem, but if in all these things you allowed yourself to diminish, to be the less, you would see that sex becomes no problem at all.
Courtesy:jkrishnamurti.org
I'm sentimental,attend philosophical discussion meetings,maintain some timely work,quest for music,My appearance,my feel n awe for girls of peculiar kind,my behavior,my attitude.......blah blah blah
One never says,but I say . " Look, I am like this, let me find out why. Why does one have wounds, pyschological bruises? Why does someone live with them?"
One has to understand the consciousness of mankind, which has brought us to this point
Exposing the contents of the unconscious:
Why do we give such deep significance and meaning to the unconscious?—for after all, it is as trivial as the conscious. If the conscious mind is extraordinarily active, watching, listening, seeing, then the conscious mind becomes far more important than the unconscious; in that state all the contents of the unconscious are exposed; the division between the various layers comes to an end. Watching your reactions when you sit in a bus, when you are talking to your wife, your husband, when in your office, writing, being alone—if you are ever alone—then this whole process of observation, this act of seeing (in which there is no division as the observer and the observed) ends the contradiction.
Is there something that is hidden, which has to be interpreted through dreams, through examination, analysis and so on, which we have called the unconscious? Or is it only that, because you have paid so much attention to the little corner of this field which you call the conscious and have not paid total attention to the whole field, you are not aware of the whole content of the field. To go into this very carefully, you have to look at your own consciousness.
Can you look at your own sorrow with complete silence; not that the thing is so great, or such magnitude, of such complexity that it forces you to be quiet, but the other way round; can you look at it, knowing the magnitude, knowing how extraordinarily complex life and living and death are? Can you look at it completely objectively and silently? I think that is the way out. I use the words “I think” hesitatingly, but really that is the only way out.
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.
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.
Why does thought create the image and hold on to that sensation? Is it possible to look at the shirt, touch it—sensation—and stop, not allow thought to enter into it?
Desire is born when thought gives a shape, an image, to sensation. Now, sensation is the way of existence, it is part of existence. But you have learnt to suppress, conquer, or live with desire with all its problems. Now, if you understand this, not intellectually but actually, that when thought gives shape to sensation, at that second desire is born, then the question arises: Is it possible to see and touch the car—which is sensation—but not let thought create the image? So keep a gap.
Please listen. Observe it in yourself, and observe the people around you. And observe this waste of energy, the battle. Not the implications of sex, not the actual act, but the ideals, the images, the pleasure—the constant thought about them is a waste of energy. And most people waste their energy either through denial, or through a vow of chastity, or in thinking about it endlessly.
The only source of self-forgetfulness
In every field, in every activity, you are indulging and emphasizing yourself, your importance, your prestige, your security. Therefore there is only one source of self-forgetfulness, which is sex, and that is why the woman or the man becomes all-important to you and why you must possess. So you build a society which enforces that possession, guarantees you that possession, and naturally sex becomes the all-important problem when everywhere else the self is the important thing. And do you think, sirs, that one can live in that state without contradiction, without misery, without frustration? But when there is honestly and sincerely no self-emphasis, whether in religion or in social activity, then sex has very little meaning. It is because you are afraid to be as nothing—politically, socially, religiously—that sex becomes a problem, but if in all these things you allowed yourself to diminish, to be the less, you would see that sex becomes no problem at all.
Courtesy:jkrishnamurti.org
Some Practical Quotes
Sensitive
If you don’t build any resistance but let the noise go through, listen to it quietly, without resistance, not saying that it’s is good or bad, not saying, “I wish that dog wouldn’t make that noise; that bus is terrible”, but just listen—then, since there is no resistance, there is no strain, no effort.
Conflict is not only a waste of energy; it also makes the mind dull, heavy, stupid. Such a mind caught in habit is insensitive; from this insensitivity, this dullness, it will not accept anything new because there is fear.
Sensitivity to beauty and to ugliness does not come about through attachment; it comes with love, when there are no self-created conflicts. When we are inwardly poor, we indulge in very form of outward show, in wealth, power and possessions. When our hearts are empty, we collect things. If we can afford it, we surround ourselves with objects that we consider beautiful, and because we attach enormous importance to them, we are responsible for much misery and destruction.
You have to be sensitive completely all the time. Unless you are so completely sensitive, there is no intelligence. Intelligence comes with sensitivity and observation.And with that comes this intense feeling, feeling for the leaf that falls from a tree with all its dying colours and the squalor of a filthy street—you have to be sensitive to both; you cannot be sensitive to the one and insensitive to the other. You are sensitive—not merely to the one or the other.
To go beyond the self-enclosing activities of the mind, you must understand them; and to understand them is to be aware of action in relationship, relationship to things, to people, and to ideas. In that relationship, which is the mirror, we begin to see ourselves, without any justification or condemnation; and from that wider and deeper knowledge of the ways of our own mind, it is possible to proceed further; then it is possible for the mind to be quiet, to receive that which is real.
Awareness of outward things
If you are aware of outward things—the curve of a road, the shape of a tree, the colour of another’s dress, the outline of the mountains against a blue sky, the delicacy of a flower, the pain on the face of a passerby, the ignorance, the envy, the jealousy of others, the beauty of the earth—then, seeing all these outward things without condemnation, without choice, you can ride on the tide of inner awareness. Then you will become aware of your own reactions, of your own pettiness, of your own jealousies. From the outward awareness, you come to the inward; but if you are not aware of the outer, you cannot possibly come to the inner…When there is inward awareness of every activity of your mind and your body; when you are aware of your thoughts, of your feelings, both secret and open, conscious and unconscious, then out of this awareness there comes a clarity that is not induced, not put together by the mind.
if you simply observe in that mirror your attitude with regard to people, to ideas and to things, if you just see the fact without judgement, without condemnation or acceptance, then you will find that that very perception has its own action. That is the beginning of self-knowledge.
Beauty is complete order
Beauty is complete order. But most of us have not that sense of beauty in our lives. We may be great artists, great painters, expert in various things, but in our own daily life, with all the anxieties and miseries, we live, unfortunately, a very disordered life. It is a fact. You may a great scientist, you may be a great expert in a subject, but you have your own problems, struggles, pain, anxieties and the rest of it. We are asking, is it possible to live in complete order within, not impose discipline, control, but to inquire into the nature of this disorder, what are the causes, and to dispel, move away, wash away the cause. Then there is a living order in the universe.
Courtesy :jkrishnamurti.org
If you don’t build any resistance but let the noise go through, listen to it quietly, without resistance, not saying that it’s is good or bad, not saying, “I wish that dog wouldn’t make that noise; that bus is terrible”, but just listen—then, since there is no resistance, there is no strain, no effort.
Conflict is not only a waste of energy; it also makes the mind dull, heavy, stupid. Such a mind caught in habit is insensitive; from this insensitivity, this dullness, it will not accept anything new because there is fear.
Sensitivity to beauty and to ugliness does not come about through attachment; it comes with love, when there are no self-created conflicts. When we are inwardly poor, we indulge in very form of outward show, in wealth, power and possessions. When our hearts are empty, we collect things. If we can afford it, we surround ourselves with objects that we consider beautiful, and because we attach enormous importance to them, we are responsible for much misery and destruction.
You have to be sensitive completely all the time. Unless you are so completely sensitive, there is no intelligence. Intelligence comes with sensitivity and observation.And with that comes this intense feeling, feeling for the leaf that falls from a tree with all its dying colours and the squalor of a filthy street—you have to be sensitive to both; you cannot be sensitive to the one and insensitive to the other. You are sensitive—not merely to the one or the other.
To go beyond the self-enclosing activities of the mind, you must understand them; and to understand them is to be aware of action in relationship, relationship to things, to people, and to ideas. In that relationship, which is the mirror, we begin to see ourselves, without any justification or condemnation; and from that wider and deeper knowledge of the ways of our own mind, it is possible to proceed further; then it is possible for the mind to be quiet, to receive that which is real.
Awareness of outward things
If you are aware of outward things—the curve of a road, the shape of a tree, the colour of another’s dress, the outline of the mountains against a blue sky, the delicacy of a flower, the pain on the face of a passerby, the ignorance, the envy, the jealousy of others, the beauty of the earth—then, seeing all these outward things without condemnation, without choice, you can ride on the tide of inner awareness. Then you will become aware of your own reactions, of your own pettiness, of your own jealousies. From the outward awareness, you come to the inward; but if you are not aware of the outer, you cannot possibly come to the inner…When there is inward awareness of every activity of your mind and your body; when you are aware of your thoughts, of your feelings, both secret and open, conscious and unconscious, then out of this awareness there comes a clarity that is not induced, not put together by the mind.
if you simply observe in that mirror your attitude with regard to people, to ideas and to things, if you just see the fact without judgement, without condemnation or acceptance, then you will find that that very perception has its own action. That is the beginning of self-knowledge.
Beauty is complete order
Beauty is complete order. But most of us have not that sense of beauty in our lives. We may be great artists, great painters, expert in various things, but in our own daily life, with all the anxieties and miseries, we live, unfortunately, a very disordered life. It is a fact. You may a great scientist, you may be a great expert in a subject, but you have your own problems, struggles, pain, anxieties and the rest of it. We are asking, is it possible to live in complete order within, not impose discipline, control, but to inquire into the nature of this disorder, what are the causes, and to dispel, move away, wash away the cause. Then there is a living order in the universe.
Courtesy :jkrishnamurti.org
Freedom through complete attention
The perception, the total observation of jealousy and the freedom from it, is not a matter of time, but of giving complete attention, critical awareness, observing choicelessly, instantly, all things as they arise. Then there is freedom—not in the future but now—from that which we call jealousy.
This applies equally to violence, anger or any other habit, whether you smoke, drink or have sexual habits. If we observe them attentively, completely with our heart and mind, we are intelligently aware of their whole content; then there is freedom. Once this awareness is functioning, then whatever arises—anger, jealousy, violence, brutality, shades of double meaning, enmity, all these things can be observed instantly, completely. In that there is freedom, and the thing that was there ceases to be. So the past is not to be wiped away through time. Time is not the way to freedom.
Courtesy : jkrishnamurti.org
This applies equally to violence, anger or any other habit, whether you smoke, drink or have sexual habits. If we observe them attentively, completely with our heart and mind, we are intelligently aware of their whole content; then there is freedom. Once this awareness is functioning, then whatever arises—anger, jealousy, violence, brutality, shades of double meaning, enmity, all these things can be observed instantly, completely. In that there is freedom, and the thing that was there ceases to be. So the past is not to be wiped away through time. Time is not the way to freedom.
Courtesy : jkrishnamurti.org
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