The Ending of Time

Krishnamurti: The social conditioning, the religious conditioning, education, poverty, riches, climate, food; the outer. Which may condition the mind in a certain direction. But as one examines it a little more, the psychological conditioning is also from the outer, somewhat.

David Bohm: It is true that the way a person thinks is going to be affected by his whole set of relationships. But that doesn't explain why the conditioning is so rigid, and why it holds.

K: That is what I am asking too.

DB: Yes. If it were merely outward conditioning, one would expect it to be more easily changed. For example, you could have some other outward condition.

K: They have tried all that.

DB: Yes, the whole belief of Communism was that with a new society there would be a new man. But there have been none! I think that there is something fundamentally in the inward that holds, that resists change.

K: What is it? Will this question lead us anywhere?

DB: Unless we actually uncover it, it will lead nowhere.

K: I think one could find out, if one applied one's mind. I am just asking: is this question worthwhile, and is it related to what we have been discussing? Or shall we take up something else in relation to what we have been talking about?

DB: Well, I think that we have been talking of bringing about an ending to time, an ending to becoming. And we talked of coming into contact with the ground, through complete rationality. But now we could say that the mind is not rational.

K: Yes, we said man is basically irrational.

DB: This is perhaps part of the block. If we were completely rational, then we would of necessity come to this ground. Would that be right?

K: Yes. We were talking the other day about the ending of time. The scientists, through the investigation of matter, want to find out that point. Also, the so-called religious people have endeavored to find out—not only verbally—if time can stop. We went into that quite a bit, and we say it is possible for a human being, who will listen, to find out through insight the ending of time. Because insight is not memory. Memory is time, memory is experience, knowledge stored up in the brain, and so on. As long as that is in operation there is no possibility of having insight into anything. Total insight, not partial insight. The artist, the scientist, the musician, they all have partial insights and therefore they are still time-bound. 

Is it possible to have a total insight, which is the ending of the 'me', because the 'me' is time? Me, my ego, my resistance, my hurts, all that. Can that 'me end? It is only when that ends that there is total insight. That is what we discovered. And we went into the question, is it possible for a human being to end totally this whole structure of the 'me'? We said yes, and went into it. Very few people will listen to this because it is perhaps too frightening. And the question then arises: if the 'me' ends, what is there? Just emptiness? There is no interest in that. But if one is investigating without any sense of reward or punishment, then there is something. We say that something is total emptiness, which is energy and silence. Well, that sounds nice, but it has no meaning to an ordinary man who is serious and wants to go beyond it, beyond himself. And we pushed it further: is there something beyond all this? And we say there is.

DB: The ground.

K: The ground. Is it that the beginning of this inquiry is to listen? Will I, as a human being, give up my egocentric activity completely? What will make me move away from that? What will make a human being move away from this destructive, self-centered activity? If he will move away through reward, or punishment, then that is just another thought, motive. So discard that. Then what will make human beings renounce, if I may use the word renounce, it completely without motive? 

You see, man has tried everything in this direction—fasting, self-torture in various forms, abnegating himself through belief, and denying himself through identification with something greater. All the religious people have tried it, but the 'me' is still there.

Excerpt from The Ending of Time

In the early 1980s, J. Krishnamurti and theoretical physicist David Bohm began dialogues investigating the origin of human conflict and what one might do about the barriers that stand in the way of insight. The book The Ending of Time is a series of these dialogues that took place in America and England and covers some of the most comprehensive talks between Krishnamurti and Bohm. They discussed profound existential questions that illuminate the fundamental nature of existence, exploring topics such as insight, illusion, awakening, transcendence, and morality. The pair also looked at one’s relationship to society and offer new perspectives on thought, death, awakening, self-realization, and the problem of the fragmented mind. The title of the book hints at humanity’s “wrong turn” and the talks between Krishnamurti and Bohm explore if it is possible for one to fundamentally change—suggesting that transformation requires one to move beyond the separative and time-bound nature of the self. Click here to buy the book in English, or here to order it in Spanish.

The primary cause of conflict is escape

https://youtu.be/zZwR78Ab--g

"The primary cause of conflict is escape; escape through idea. Please observe yourself: how, instead of facing, let us say, jealousy, envy –coming directly into contact with it– you say, ‘How shall I get over it? What shall I do? What are the methods by which I can not be jealous?’, which are all ideas and therefore an escape from the fact that you are jealous; and by going away from the fact, through ideas, prevents you not only wasting your energy, but prevents you from coming into contact directly with that feeling. Now, if you gave your complete attention – not through idea; idea, as we pointed out, prevents attention. So when you observe or become aware of this feeling of jealousy and give complete attention, without idea, then you will see that not only are you directly in contact with that feeling but because you have given your complete attention then it ceases to be; and you have then greater energy to meet the next incident or next emotion, next feeling.

That is, to discover, to bring about a complete mutation, you must have energy; not the energy which is brought about through suppression, but that energy that comes when you’re not escaping through ideas or through suppression. We only know two ways to meet life: either escape from it altogether, which is a form of insanity leading to neurosis, or suppress everything because we don’t understand. That’s all we know.

Suppression is not merely putting the lid on the feeling or any sensation, but suppression also is a form of intellectual explanation, a rationalization. Please observe yourself and you will see how factual all… what is being said. So when you don’t escape – and it’s one of the most important things to find out: never to escape. And it’s one of the most difficult things to find out, because we escape through words; through not only running to the temple and all the rest of that silly business, but through words, through intellectual argument, opinions, judgments, evaluations; and we have so many ways of escaping from the fact; the fact that one is dull. If one is dull, that’s a fact; and when you become conscious that you are dull, the escape is to try to become clever. But to become sensitive demands all your attention directed to that state of mind which is dull.

So we need energy, energy which is not the result of any contradiction, any tension, but which comes about when there is no effort at all. Please do understand this one very simple, actual fact: that we waste our energy through effort and that waste of energy, effort, prevents us from coming directly into contact with the fact. When I’m making a tremendous effort to listen to you, all my energy is gone in making an effort and I’m actually not listening. When I am angry or impatient, all my energy is gone in trying to say, ‘I must not be angry.’ But when I pay attention completely to anger or to that state of anger by not escaping through words, through condemnation, through judgment, then in that state of attention there is a freedom from that thing called anger; and therefore that attention which is the summation of energy is not effort. And it is only the mind that is without effort is the religious mind and therefore such a mind alone can find out if there is or if there is not.

Now, then there is another factor, which is we are imitative human beings; there is nothing original. We are the result of time, of many, many thousand yesterdays. We have been brought up to imitate, from childhood, to copy, to obey, to copy tradition, to follow the scriptures, to follow authority. We are talking not the authority of law, which must be obeyed, but the authority of the scriptures, the spiritual authority, the pattern, the formula; and we obey and imitate. And when you imitate – which is to conform inwardly to a pattern, whether imposed by society or by yourself through your own experience – such conformity, such imitation, such obedience, destroys this clarity of energy; because you imitate, you conform, you obey authority because you are frightened. A man who understands, who sees clearly, who is very attentive, he has no fear and therefore he has no reason to imitate; he is himself – whatever that himself be – at every moment."

J. Krishnamurti
Excerpt from What Are You Looking For? 

The Significance Of Death

When one human being understands the full significance of death and the depth of it, the vitality and fullness of that word and what lies behind it, they are out of human consciousness. What happens to people who have not completely broken away from the content of human consciousness? Suppose I have not gone into myself and studied the whole content of my consciousness, and I die with fear and separation. What happens to me when I die? I thought I was a separate individual, my consciousness and soul separate. Will I continue this separation as an individual next life? If I believe in a next life, what matters is how I behave now. But I don’t believe in reincarnation really because I am not behaving now. Reincarnation is just a trick of the brain to give some kind of solace or comfort.

If you really believed in it, you would have extraordinarily good minds and be a good human being now. But we want power, money, status, position, sex and money, so consciousness will continue in that state. This is the agony of a life of pleasure and pain. But when you understand that life and death are one, when you end your attachment, beliefs, antagonisms, prejudices, conclusions and your gods, negate all that, you are then living side by side with death, which is the most extraordinary thing to do. Which is, there is neither the past, present nor future; there is only ending.

(JKRISHNAMURTI, Public Talk 5 in Bombay, 6 February 1982)

WHAT HAPPENS TO US WHEN WE DIE?

Where does the human soul go when it leaves the body at the point of death?

This is one of the greatest mysteries of life, perhaps the greatest. Every religion has their own philosophy on what happens when we die. Do we really go to "Heaven", and is "Heaven" a real place? Reincarnation of the soul appears to be the most dominant consensus between a lot of the worlds top researchers who acknowledge that human beings have a soul, and that it is consciousness separated beyond the body, the mind and the five senses. If reincarnation of human souls is the truth, could it then be a trap? A soul trap in the Matrix in order to recycle the human soul in order for all soul-beings to stay connected to and slave-bound to Planet Earth? Is the Great White Light, also known in religious terms as Heaven, a constructed soul-harvesting karma-wheel factory created by malevolent interdimensional beings, which is mentioned in all the many different holy scriptures during all ages and in the Gnostic writings. If so, what can we do when our soul leaves the body?

IF everything we know and have been told about "DEATH" has been a lie, then confronting this major and very complex topic will test your view of everything and what seems possible, especially the expansion of perception and consciousness.

AGE OF TRUTH TV presents this very eye-opening, controversial, informative, mind-bending and enlightening 2019 New Years Special with a prominent line-up of some of the most fascinating and legendary speakers in the field of Truth, spiritual, paranormal and conspiracy research. They are all very different and very individual, but have one thing in common; they are all on a "Truth Mission" and has devoted their lives and careers to giving out alternative and controversial information about this world and the "worlds" beyond our known universe.

In this video you will see portions of previous AOT TV interview shows with DAVID ICKE, LINDA MOULTON HOWE, JORDAN MAXWELL, DR. RAUNI KILDE, JOHN LEAR, KERRY CASSIDY, MAX IGAN and scientist ULF DAHLSTRÖM.

https://youtu.be/FT4S1lJ06aM 

Age Of Truth TV

The show was produced and compiled on location in Budapest, Hungary on January 9, 2019.

http://www.ageoftruth.tv

Why Each One of Us Gives So Much Importance to Separateness?

The problem is not how to get rid of separateness, but why each one of us gives so much importance to it.

"We may study history and translate historical facts according to our prejudices, but to be certain of the future is to be in illusion. Human beings are not the result of one influence only, they are vastly complex; and to emphasize one influence while minimizing others is to breed an imbalance which will lead to yet greater chaos and misery. Human beings are a total process. The totality must be understood and not merely a part, however temporarily important this part may be. The sacrificing of the present for the future is the insanity of those who are power-mad, and power is evil. These take to themselves the right of human direction; they are the new priests.

Means and end are not separate, they are a joint phenomenon; the means create the end. Through violence there can never be peace; a police state cannot produce a peaceful citizen; through compulsion, freedom cannot be achieved. A classless society cannot be established if the party is all-powerful, it can never be the outcome of dictatorship. All this is obvious.

The separateness of the individual is not destroyed through his identification with the collective or with an ideology. Substitution does not do away with the problem of separateness, nor can it be suppressed. Substitution and suppression may work for the time being, but separateness will erupt again more violently. Fear may temporarily push it into the background, but the problem is still there.

The problem is not how to get rid of separateness, but why each one of us gives so much importance to it. The very people who desire to establish a classless society are by their acts of power and authority breeding division. You are separate from me, and I from another, and that is a fact; but why do we give importance to this feeling of separateness, with all its mischievous results? Though there is a great similarity between us all, yet we are dissimilar; and this dissimilarity gives each one the sense of importance in being separate: the separate family, name, property, and the feeling of being a separate entity. This separateness, this sense of individuality has caused enormous harm, and hence the desire for collective work and action, the sacrificing of the individual to the whole, and so on. Organized religions have tried to submit the will of the particular to that of the whole; and now the party, which assumes the role of the State, is doing its best to submerge the individual.

Why is it that we cling to the feeling of separateness? Our sensations are separate and we live by sensations; we are sensations. Deprive us of sensations, pleasurable or painful, and we are not. Sensations are important to us, and they are identified with separateness. Private life and life as the citizen have different sensations at different levels, and when they clash there is conflict.

But sensations are always at war with each other, whether in private life or in that of the citizen. Conflict is inherent in sensation. As long as I want to be powerful or humble, there must be conflicts of sensation, which bring about private and social misery. The constant desire to be more or to be less gives rise to the feeling of individuality and its separateness.

If we can remain with this fact without condemning or justifying it, we will discover that sensations do not make up our whole life. Then the mind as memory, which is sensation, becomes calm, no longer torn by its own conflicts; and only then, when the mind is silent and tranquil, is there a possibility of loving without the "me" and the "mine." Without this love, collective action is merely compulsion, breeding antagonism and fear, from which arise private and social conflicts."

J. Krishnamurti

Commentaries on Living Series I

Chapter 32: Separateness

Can the Mind Be Quiet?

https://youtu.be/jPhgzOA__o4

“So the mind, which is absolutely quiet, has space without any object in it. The moment there is an object, that object creates space around itself, and therefore there is no space. Do you understand this?

When there is, in one’s mind, an object, a belief, fear, the persistent demand for pleasure – objects – then each object creates its own little space round itself. And we try to expand these little spaces, hoping to capture the great space. So the mind that is completely quiet has space in which there is no object, and therefore attention, not about something, or attention towards something, simply a state of attention. And if you notice, when there is attention there is extraordinary space. It is only when there is no attention the object becomes important. So attention is not a matter of cultivation, going to a school to learn how to be attentive, going to Japan or India or some Himalayan town and learn to be attentive, which is all so manifestly silly, but attention is this extraordinary sense of space. And that cannot exist when the mind is not completely quiet. And this quietness is total harmony.

Then the mind is not dissipating energy. Now we dissipate energy – in quarrels, in gossip, in fighting each other – you follow? – in dozens of ways. And we need tremendous energy to transform what is – what is, is my anger, your anger, your ambition, your greed, your envy, the desire for power, position, prestige – the what is. To go beyond what is, you need tremendous energy. But you have no energy if you are battling with what is.

So life is a movement in harmony when there is this energy that has gone beyond ‘what is’. Because attention is the concentration of total energy. And all this is meditation. And one asks: is there something beyond all thought, something which is not measurable, not nameable, that no words can describe – is there something like that? How are you going to find out?”

J. Krishnamurti
Excerpt from the 7th Public Talk in Saanen, 1972
Read the full transcript at jkrishnamurti.org/content/religion-and-meditation

Beyond Article 370: The Colonization of Kashmir and the Betrayal of Kashmiri Pandits

As per chatter in high-level bureaucratic circles GoI is in talks with foreign multinational corporations for development of Srinagar-Jammu Industrial Corridor, including Chinese ones. A major *Kashmir Development Summit* slated to be organised soon with global investors lined-up.

Meanwhile discussions are also underway for a possible deployment of *American missiles in Kashmir* - possibly Ladakh.

Washington withdrew from the *Intermediate-Range Nuclear Forces INF Treaty*, the sametime military was deployed in Kashmir.

Both Australia and South Korea have categorically rejected US demand for the deployment of American ground-based missiles on their soil. Hence, India is on the cards now.

To this extent *Pentagon Chief Mark Esper* has stated in very clear terms that _*The US is looking to deploy new ground-launched, intermediate-range missiles in Asia*. We would like to deploy a capability sooner rather than later_.

Preparations for this began six months ago right after *Pulwama Attack* with US National Security Advisor *John Bolton*. Both Indian & American security officials have been working in close co-ordination since.

It were these security discussions referred to by Trump when he said about being asked to *mediate in Kashmir* issue. The reasons for this we have already analysed earlier.

As military was being deployed in Kashmir, simultaneously high-level security co-ordination with American officials was underway in *Washington & Bangkok*. It was this *Jaishankar-Pompeo* meet that was targeted in *Bangkok Blasts*, downplayed by the media.

Now heres the catch.

With Global Investors like Alibaba Group moving into Kashmir for development sending land prices soaring, it will be at the utter shock for the betrayed Kashmiri Pandits when they realize that they cant even afford to buy any land in their homeland.

This was exactly the plan charted out by *Mountbatten* for *Anglo-American military base in Kashmir under UN supervision* for domination of Asia.

Later in 1950 the *Joint Chiefs of Staff of American Armed Forces* had submitted a confidential report to *President Truman* recommending the construction of *Air Bases* in Kashmir and its conversion into an “independent” state under the trusteeship of United Nations.

*Dr. T.G. Spear*, Fellow of Selwyn College, speaking at the Cambridge branch meeting of the United Nations Association on December 13, 1951 declared to *turn Kashmir into an Asiatic Switzerland - totally subservient to Anglo-American lobby as its protectorate*.

Under garb of ensuring “independence” of Kashmir of protecting it against external aggression & of turning it into *Switzerland of East* a direct stronghold of US would come to be imposed through the Anglo-American dominated United Nations.

Allowing foreign corporations and missiles on our soil is a step in that direction

Various military agreements to that effect have already been signed under what is touted as *The Blueprint for Century of India-US Strategic Partnership*. Only thing is such agreements they also signed with Pakistan (for their Afghan war) - look where it got them.

The most critical question is what are we going to do about the *Karakoram Highway* leased to the Chinese by Pakistan which is a backbone of *CPEC* and which India already negotiated for with China - that we will not meddle with - in the wake of Balakot?

With the entry of these Multinational Corporations, Kashmir will be sold to the highest bidder. The only question is - *how many of them will be Kashmiri Pandits?*

For references https://twitter.com/GreatGameIndia/status/1158781034156027904?s=19

Follow *GGI* on Whatsapp. Click this link and *hit send* https://tinyurl.com/GGIUpdates

How to Find True Freedom

None of the agonies of suppression, nor the brutal discipline of conforming to a pattern, has led to truth. To come upon truth, the mind must be completely free, without a spot of distortion.

But first, let us ask ourselves if we really want to be free? When we talk of freedom are we talking about complete freedom or about freedom from some inconvenient or unpleasant or some undesirable thing? We would like to be free from painful and ugly memories and unhappy experiences but keep our pleasurable, satisfying ideologies, formulas and relationships. But to keep one without the other is impossible, for, as we have seen, pleasure is inseparable from pain.

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.

Is it freedom when you are free from something – free from pain, free from some kind of anxiety? Or is freedom itself something entirely different?

Are You Really Free?

You can be free from jealousy, say, but isn’t that freedom a reaction and therefore not freedom at all? You can be free from dogma very easily, by analysing it, by kicking it out, but the motive for that freedom from dogma has its own reaction, because the desire to be free from a dogma may be that it is no longer fashionable or convenient. Or you can be free from nationalism because you believe in internationalism, or because you feel it is no longer economically necessary to cling to this silly nationalistic dogma, with its flag and all that rubbish. You can easily put that away. Or you may react against some spiritual or political leader who has promised you freedom as a result of discipline or revolt. But has such rationalism, such logical conclusion, anything to do with freedom?

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.

The youth of today, like all youth, are in revolt against society and that is a good thing in itself, but revolt is not freedom because when you revolt, it is a reaction and that reaction sets up its own pattern. And you get caught in that pattern. You think it is something new, it is not; it is the old in a different mould. Any social or political revolt will inevitably revert to the good old bourgeois mentality.

Freedom is a State of Mind

Freedom comes only when you see and act, never through revolt. The seeing is the acting and such action is as instantaneous as when you see danger. Then there is no cerebration, no discussion or hesitation; the danger itself compels the act, and therefore, to see is to act and to be free.

Freedom is a state of mind – not freedom from something but a sense of freedom, a freedom to doubt and question everything and therefore so intense, active and vigorous that it throws away every form of dependence, slavery, conformity and acceptance. Such freedom implies being completely alone. But can the mind brought up in a culture so dependent on environment and its own tendencies ever find that freedom which is complete solitude, and in which there is no leadership, no tradition and no authority?

This solitude is an inward state of mind which is not dependent on any stimulus or any knowledge and is not the result of any experience or conclusion. Most of us, inwardly, are never alone. There is a difference between isolation; cutting oneself off, and aloneness, solitude. We all know what it is to be isolated – building a wall around oneself in order never to be hurt, never to be vulnerable, or cultivating detachment which is another form of agony, or living in some dreamy ivory tower of ideology. Aloneness is something quite different.

Living with Yourself as You Are

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.

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.

In this solitude, you will begin to understand the necessity of living with yourself as you are, not as you think you should be or as you have been. See if you can look at yourself without any tremor, any false modesty, any fear, any justification or condemnation – just live with yourself as you actually are.

The Caring of Observation

It is only when you live with something intimately that you begin to understand it. But the moment you get used to it – get used to your own anxiety or envy or whatever it is – you are no longer living with it. If you live by a river, after a few days you do not hear the sound of the water any more, or if you have a picture in the room which you see every day you lose it after a week. It is the same with the mountains, the valleys, the trees – the same with your family, your husband, your wife. But to live with something like jealousy, envy or anxiety you must never get used to it, never accept it. You must care for it as you would care for a newly planted tree, protect it against the sun, against the storm. You must care for it, not condemn it or justify it. Therefore you begin to love it. When you care for it, you are beginning to love it. It is not that you love being envious or anxious, as so many people do, but rather that you care for watching.

So can you – can you and I – live with what we actually are, knowing ourselves to be dull, envious, fearful, believing we have tremendous affection when we have not, getting easily hurt, easily flattered and bored? Can we live with all that, neither accepting it nor denying it, but just observing it without becoming morbid, depressed or elated?

If You Say, ‘I am Free’, Then You are Not Free

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 become 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.

The next question is, can you become conscious of that freedom? If you say, ‘I am free’, then you are not free. It is like a man saying, ‘I am happy‘. The moment he says, ‘I am happy’ he is living in a memory of something that has gone. Freedom can only come about naturally, not through wishing, wanting, longing. Nor will you find it by creating an image of what you think it is. To come upon it, the mind has to learn to look at life, which is a vast movement, without the bondage of time, for freedom lies beyond the field of consciousness.

J. Krishnamurti
Waking Times

Self-knowing

Without knowing yourself, do what you will, there cannot possibly be the state of meditation. I mean by “self-knowing,” knowing every thought, every mood, every word, every feeling; knowing the activity of your mind—not knowing the Supreme Self, the big Self; there is no such thing; the Higher Self, the Atman, is still within the field of thought. Thought is the result of your conditioning, thought is the response of your memory—ancestral or immediate. And merely to try to meditate without first establishing deeply, irrevocably, that virtue which comes about through self-knowing, is utterly deceptive and absolutely useless.

Please, it is very important for those who are serious, to understand this. Because if you cannot do that, your meditation and actual living are divorced, are apart—so wide apart that though you may meditate, taking postures indefinitely, for the rest of your life, you will not see beyond your nose; any posture you take, anything that you do, will have no meaning whatsoever.

... It is important to understand what this self-knowing is, just to be aware, without any choice, of the “me” which has its source in a bundle of memories—just to be conscious of it without interpretation, merely to observe the movement of the mind. But that observation is prevented when you are merely accumulating through observation—what to do, what not to do, what to achieve, what not to achieve; if you do that, you put an end to the living process of the movement of the mind as the self. That is, I have to observe and see the fact, the actual, the ‘what is’. If I approach it with an idea, with an opinion — such as “I must not,” or “I must,” which are the responses of memory—then the movement of what is is hindered, is blocked; and therefore, there is no learning.

(JKRISHNAMURTI, Book of Life) 

To be alone

To be alone, which is not a philosophy of loneliness, is obviously to be in a state of revolution against the whole setup of society—not only this society, but the communist society, the fascist, every form of society as organized brutality, organized power. And that means an extraordinary perception of the effects of power. Sir, have you noticed those soldiers rehearsing? They are not human beings any more, they are machines, they are your sons and my sons, standing there in the sun. This is happening here, in America, in Russia, and everywhere—not only at the governmental level, but also at the monastic level, belonging to monasteries, to orders, to groups who employ astonishing power. And it is only the mind which does not belong that can be alone. And aloneness is not something to be cultivated. You see this? When you see all this, you are out, and no governor or president is going to invite you to dinner. Out of that aloneness, there is humility. It is this aloneness that knows love—not power. The ambitious man, religious or ordinary, will never know what love is. So, if one sees all this, then one has this quality of total living and therefore total action. This comes through self-knowledge.

(JKRISHNAMURTI - The Book of Life)

Truth is a pathless land

Jiddu Krishnamurti - "truth is a pathless land"
https://youtu.be/Ar_jbOnTkHU

(The Order of the Star in the East was founded by the Theosophical Society in 1911 to proclaim the coming of the World Teacher. Krishnamurti was made Head of the Order. On August 3, 1929, the opening day of the annual Star Camp at Ommen, Holland, Krishnamurti dissolved the Order before 3000 members. Below is the full text of the talk he gave on that occasion).

Dissolution speech on 03 August 1929

'We are going to discuss this morning the dissolution of the Order of the Star. Many people will be delighted, and others will be rather sad. It is a question neither for rejoicing nor for sadness, because it is inevitable, as I am going to explain. 

“You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, “What did that man pick up?” “He picked up a piece of Truth,” said the devil. “That is a very bad business for you, then,” said his friend. “Oh, not at all,” the devil replied, “I am going to let him organize it."

I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

So that is the first reason, from my point of view, why the Order of the Star should be dissolved. In spite of this, you will probably form other Orders, you will continue to belong to other organizations searching for Truth. I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality.

If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth. So that is another reason why I have decided, as I happen to be the Head of the Order, to dissolve it. No one has persuaded me to this decision. “This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies. Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this: not because I desire a following, not because I desire a special group of special disciples. (How men love to be different from their fellow-men, however ridiculous, absurd and trivial their distinctions may be! I do not want to encourage that absurdity.) I have no disciples, no apostles, either on earth or in the realm of spirituality. “Nor is it the lure of money, nor the desire to live a comfortable life, which attracts me. If I wanted to lead a comfortable life I would not come to a Camp or live in a damp country! I am speaking frankly because I want this settled once and for all. I do not want these childish discussions year after year.

One newspaper reporter, who interviewed me, considered it a magnificent act to dissolve an organization in which there were thousands and thousands of members. To him it was a great act because, he said: “What will you do afterwards, how will you live? You will have no following, people will no longer listen to you.” If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient. Of what use is it to have thousands who do not understand, who are fully embalmed in prejudice, who do not want the new, but would rather translate the new to suit their own sterile, stagnant selves? If I speak strongly, please do not misunderstand me, it is not through lack of compassion. If you go to a surgeon for an operation, is it not kindness on his part to operate even if he cause you pain? So, in like manner, if I speak straightly, it is not through lack of real affection–on the contrary.

As I have said, I have only one purpose: to make man free, to urge him towards freedom, to help him to break away from all limitations, for that alone will give him eternal happiness, will give him the unconditioned realization of the self.

Because I am free, unconditioned, whole–not the part, not the relative, but the whole Truth that is eternal–I desire those, who seek to understand me to be free; not to follow me, not to make out of me a cage which will become a religion, a sect. Rather should they be free from all fears–from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself. As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well-being, so I do this and not because I want anything from anyone. “You are accustomed to authority, or to the atmosphere of authority, which you think will lead you to spirituality. You think and hope that another can, by his extraordinary powers--a miracle–transport you to this realm of eternal freedom which is Happiness. Your whole outlook on life is based on that authority.

You have listened to me for three years now, without any change taking place except in the few. Now analyze what I am saying, be critical, so that you may understand thoroughly, fundamentally. When you look for an authority to lead you to spirituality, you are bound automatically to build an organization around that authority. By the very creation of that organization, which, you think, will help this authority to lead you to spirituality, you are held in a cage.

If I talk frankly, please remember that I do so, not out of harshness, not out of cruelty, not out of the enthusiasm of my purpose, but because I want you to understand what I am saying. That is the reason why you are here, and it would be a waste of time if I did not explain clearly, decisively, my point of view. “For eighteen years you have been preparing for this event, for the Coming of the World Teacher. For eighteen years you have organized, you have looked for someone who would give a new delight to your hearts and minds, who would transform your whole life, who would give you a new understanding; for someone who would raise you to a new plane of life, who would give you a new encouragement, who would set you free–and now look what is happening! Consider, reason with yourselves, and discover in what way that belief has made you different–not with the superficial difference of the wearing of a badge, which is trivial, absurd. In what manner has such a belief swept away all the unessential things of life? That is the only way to judge: in what way are you freer, greater, more dangerous to every Society which is based on the false and the unessential? In what way have the members of this organization of the Star become different? “As I said, you have been preparing for eighteen years for me. I do not care if you believe that I am the World–Teacher or not. That is of very little importance. Since you belong to the organization of the Order of the Star, you have given your sympathy, your energy, acknowledging that Krishnamurti is the World–Teacher– partially or wholly: wholly for those who are really seeking, only partially for those who are satisfied with their own half-truths.

You have been preparing for eighteen years, and look how many difficulties there are in the way of your understanding, how many complications, how many trivial things. Your prejudices, your fears, your authorities, your churches new and old–all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods–new gods instead of the old, new religions instead of the old, new forms instead of the old–all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?

Why have false, hypocritical people following me, the embodiment of Truth? Please remember that I am not saying something harsh or unkind, but we have reached a situation when you must face things as they are. I said last year that I would not compromise. Very few listened to me then. This year I have made it absolutely clear. I do not know how many thousands throughout the world–members of the Order–have been preparing for me for eighteen years, and yet now they are not willing to listen unconditionally, wholly, to what I say.

As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is Life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom . And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.

Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organizations become your chief concern.

How many members are there in it?” That is the first question I am asked by all newspaper reporters. “How many followers have you? By their number we shall judge whether what you say is true or false.” I do not know how many there are. I am not concerned with that. As I said, if there were even one man who had been set free, that were enough.

Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.

So you will see how absurd is the whole structure that you have built, looking for external help, depending on others for your comfort, for your happiness, for your strength. These can only be found within yourselves.

You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things.

But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship–which you do not seem to know–there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice.

So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free.'

(Copyright © Krishnamurti Foundation of America)

SOURCE 

Do We Really Live in an Elaborate Mental Asylum?

https://youtu.be/WhGtIr7q-qg

“If he can only perform good or only perform evil, then he is a clockwork orange—meaning that he has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil.” ~A Clockwork Orange

When they lock you up in a mental institution three things happen: your physical freedom is taken away, your health freedom is taken away, and you’re stuck with crazy people.

Trying to understand today’s society is an exercise in madness, it just doesn’t make sense, unless you buck the indoctrination into high-minded concepts like democracy, freedom, justice and liberty. These things should mean something extraordinary and noble, but the concepts have been commandeered for use as propaganda. They’ve become diluted by corruption and are now devoid of their true meaning. They now serve more to limit our ability to see things for what they really are, than to provide us with a playing field on which to create and prosper freely in life.

In truth, though, the world in which we have today is profoundly sick. Dr. Sebi, a natural health physician and plant-based diet advocate was heavily persecuted by the medical establishment for criticizing and providing alternatives to the medicine for profit paradigm.

Dr. Sebi understood that many of the institutionalized ways of being in our culture amount to insanity.

“A society that keeps cures a secret so they can continue to sell medication for huge profits is not a real society but a huge mental asylum.” – Dr Sebi

And he’s right, isn’t he? Why would a sane person withhold a cure from another human being?

But our culture does this with all things beneficial and good. Especially in the medical field. For example, we know a plant-based diet can reverse diabetes in as little as thirty days, but anti-diabetic medicines have become a $72 billion a year and rising niche market.

It’s insanity, but everyone else is going along with it, and so we have to acknowledge that we’re stuck here on this beautiful blue rock in space with a bunch of crazy people.

The Oxford dictionary defines insane for us:
in·sane
adjective: insane

1. 1
in a state of mind that prevents normal perception, behavior, or social interaction; seriously mentally ill.
“certifying patients as clinically insane”

1. (of an action or quality) characterized or caused by madness.
“charging headlong in an insane frenzy”

2. in a state of extreme annoyance or distraction.
“a fly whose buzzing had been driving me insane”

3. (of an action or policy) extremely foolish; irrational or illogical.
“she had an insane desire to giggle”



One of the great sages of our time, Jiddu Krishnamurti, also knew just how crazy this place is. But he warned us not to make it feel like home, not to get too cozy with it, not to get too adjusted and domesticated by it all.

“It is no measure of health to be well-adjusted to a profoundly sick society.” ~Jiddu Krishnamurti

Nearly all of the serious problems we have in the world have tangible, practical solutions, yet so many of these solutions are repressed or rolled out ridiculously slowly under manipulation by entrenched industries. Clean energy technologies, permaculture, biodegradable materials, psychedelics, natural cures… you name it.

And if you ignore this madness, you’re engaging in cognitive dissonance. Which is a sort of layman’s cure for the psychic discord we naturally get for not stepping up and taking control of our own lives. For allowing others with money on the line to tell us what’s best for us.

But fret not, this information is meant to empower you.

So often, as human beings do, we need to be startled before we spring into action to save ourselves. It’s in our nature. And this information is part of that wake up call. The message is simple. You have extraordinary control over your health and wellness, if only you will take control and stop deferring to a system that is prioritized around sales and stock gains.

Otherwise you’re just another crazy person in an insane world.

Read more articles from Sigmund Fraud.

About the Author

Sigmund Fraud is a survivor of modern psychiatry and a dedicated mental activist. He is a staff writer for WakingTimes.com where he indulges in the possibility of a massive shift towards a more psychologically aware future for humankind. Follow Sigmund on Facebook here.

Meeting life anew

One of the things, it seems to me, that most of us eagerly accept and take for granted is the question of beliefs. I am not attacking beliefs. What we are trying to do is to find out why we accept beliefs; and if we can understand the motives, the causation of acceptance, then perhaps we may be able not only to understand why we do it, but also be free of it. One can see how political and religious beliefs, national and various other types of beliefs, do separate people, do create conflict, confusion, and antagonism which is an obvious fact; and yet we are unwilling to give them up. There is the Hindu belief, the Christian belief, the Buddhist innumerable sectarian and national beliefs, various political ideologies, all contending with one other, trying to convert one other. 

One can see, obviously, that belief is separating people, creating intolerance; is it possible to live without belief? One can find that out only if one can study oneself in relationship to a belief. Is it possible to live in this world without a belief—not change beliefs, not substitute one belief for another, but be entirely free from all beliefs, so that one meets life anew each minute? This, after all, is the truth: to have the capacity of meeting everything anew, from moment to moment, without the conditioning reaction of the past, so that there is not the cumulative effect which acts as a barrier between oneself and that which is.

(JKrishnamurti, The Book of Life)

Modern Educayshun

https://youtu.be/iKcWu0tsiZM 

All authority is evil

It is what we are as individuals that creates society-society being the relationship between ourselves and others. I am speaking and please believe it has one individual to another, so that together we may understand the many problems that confront us. I am not establishing myself as an authority to tell you what to do because I do not believe in authority in spiritual matters. All authority is evil, and all sense of authority must cease, especially if we would find out what is God, what is truth, whether there is something beyond the mere measure of the mind. That is why it is very important for the individual to understand himself. 

Does authority create order?

I know the inevitable question will arise: If we have no authority of any kind, will there not be anarchy? Of course there may be. But does authority create order? Or does it merely create a blind following which has no meaning at all except that it leads to destruction, to misery? But if we begin to understand ourselves-which is a very complex process-then we shall also begin to understand the anatomy of authority. Then I think we shall be able to find out, as individuals, what is true. Without the compulsion of society, without the authority of a religion or of any person, however great, without the influence of another, we shall be able to discover and experience for ourselves something beyond mere intellection, beyond the clever assertions of the mind.

(JKRISHNAMURTI, Hamburg 1956,Talk 1)

Authority Prevents Learning

We generally learn through study, through books, through experience, or through being instructed. Those are the usual ways of learning. We commit to memory what to do and what not to do, what to think and what not to think, how to feel, how to react. Through experience, through study, through analysis, through probing, through introspective examination, we store up knowledge as memory; and memory then responds to further challenges and demands, from which there is more and more learning. What is learned is committed to memory as knowledge, and that knowledge functions whenever there is a challenge, or whenever we have to do something.

Now I think there is a totally different way of learning, and I am going to talk a little bit about it; but to understand it, and to learn in this different way, you must be completely rid of authority; otherwise, you will merely be instructed, and you will repeat what you have heard. That is why it is very important to understand the nature of authority. Authority prevents learning -learning that is not the accumulation of knowledge as memory. Memory always responds in patterns; there is no freedom. A man who is burdened with knowledge, with instructions, who is weighted down by the things he has learned, is never free. He may be most extraordinarily erudite, but his accumulation of knowledge prevents him from being free, and therefore he is incapable of learning.

Learning Has No Past

Wisdom is something that has to be discovered by each one, and it is not the result of knowledge. Knowledge and wisdom do not go together. Wisdom comes when there is the maturity of self-knowing. Without knowing oneself, order is not possible, and therefore there is no virtue.

Now, learning about oneself, and accumulating knowledge about oneself, are two different things. A mind that is acquiring knowledge is never learning. What it is doing is this: It is gathering to itself information, experience as knowledge, and from the background of what it has gathered, it experiences, it learns; and therefore it is never really learning, but always knowing, acquiring.

Learning is always in the active present; it has no past. The moment you say to yourself, "I have learned," it has already become knowledge, and from the background of that knowledge you can accumulate, translate, but you cannot further learn. It is only a mind that is not acquiring, but always learning, it is only such a mind that can understand this whole entity that we call the "me," the self. I have to know myself, the structure, the nature, the significance of the total entity; but I can't do that burdened with my previous knowledge, with my previous experience, or with a mind that is conditioned, for then I am not learning, I am merely interpreting, translating, looking with an eye that is already clouded by the past.

(J. Krishnamurti, The Book of Life)

It is not an individual thinking

Your consciousness is not yours any more than your thinking. It is not an individual thinking. Thinking is common, is general, from the poorest man, the most uneducated, unsophisticated man in a little, tiny village to the most sophisticated brain—the great scientists; they all think. The thinking may be more complex, but thinking is general, shared by all human beings. Therefore, it is not your individual thinking. This is rather difficult to see and to recognize the truth of it, because we are so conditioned as individuals. All your religious books, whether Christian or Muslim or another, all sustain and nourish this idea, this concept of an individual. You have to question that. You have to find out the truth of the matter.

(JKRISHNAMURTI, Mind Without Measure, p 37)

Intelligence Beyond Thought

In 1980 Indian spiritual philosopher J. Krishnamurti met with physicist David Bohm to talk about “insight, illusion, awakening, transcendence, renewal, morality, the temporal, and the spiritual.” Their conversations are captured in The Ending of Time: Where Philosophy and Physics Meet.

In part of their discussions, Krishnamurti and Bohm explore the existence of an intelligence that transcends thought. For Krishnamurti, thought has a basis in our physical being and is “born out of the image of what has been accumulated.” This accumulation occurs throughout our lifetime — or lifetimes — and results in a habitual movement of the mind between the extreme poles of the particular (personal) and the general (universal).

In order to break free of the cycle of accumulation, we first have to recognize that our thought patterns, or habits, exist. But that may not be enough. We also need to be able to stop the continual movements. This requires intelligence, but a form of intelligence very different from what we know as “ordinary intelligence.”

Krishnamurti suggests that this intelligence is related to love. Not the romantic or physical love that you experience when you have a crush on someone, but a love that is beyond the human realm. This ‘intelligent’ love is not personal, but it is also not general. It encompasses both of those and transcends them. It is “light”.

This type of love can break down the barrier between our perceptions and the Truth of reality, a wall that we build higher and wider with every habitual thought. Or as Krishnamurti puts it, “The wall is this movement. So when this movement ends, that quality of intelligence, love and so on, is there.”

Later in their conversations, Krishnamurti and Bohm discuss why it’s so difficult to become aware of that wall and break it down. Even if we notice one of our patterns and are able to let go of it, our mind will soon latch onto another one. We may do this to protect ourselves or because we don’t care. There could be many reasons for always putting another brick in the wall.

Bohm suggests that we get stuck in this “groove” because we impart significance to thoughts, some more significance than others: “Because this knowledge seems to have a tremendous value beyond all other values, it makes the mind stick to that. It seems the most important thing in the world (…) Knowledge stupefies the mind.”

Once knowledge is given importance, a strong defensive mechanism is put in place to prevent the mind from seeing that its divisiveness is destructive, to resist the flowering of intelligence and to reinforce our illusions.

In the end, says Bohm, “This knowledge creates the me.” That illusion of a self masquerades as a separate entity, “a real being”, whereas it really resides in knowledge itself.

By Shawn Radcliffe and Jeanric Meller

Science and Nonduality provides a forum where preeminent scientists, philosophers, teachers, artists and a large, international community gather to explore and advance the new paradigm emerging in spirituality, that is both grounded in cutting-edge science and consistent with the ancient wisdom of nonduality — the deep understanding of the interconnectedness of life.

I cannot lead you to truth

To find out what this life is all about, to know the whole content of it and not just the superficial layers which we call living, to be aware of its joy, its extraordinary depths, its width and beauty, which includes the squalor, the misery, the strife, the degradation -to understand the significance of all that, your mind must obviously be free. If that is clearly understood, then your relationship with me, and my relationship with you, is not based on authority. I cannot lead you to truth, nor can anyone else; you have to discover it every moment of the day as you are living. It is to be found when you are walking in the street or riding in a tramcar, when you are quarrelling with your wife or husband, when you are sitting alone or looking at the stars. When you know what is right meditation, then you will find out what is true; but a mind that is prepared, so-called educated, that is conditioned to believe or not to believe, that calls itself a Hindu, a Christian, a communist, a Buddhist - such a mind will never discover what is true, though it may search for a thousand years. So, the important thing is for the mind to be free. And, can the mind ever be free?

(JKRISHNAMURTI Collected Works, Vol.X, 165, Individual and Society)