http://www.jkrishnamurti.org/rss/rss.php http://www.jkrishnamurti.org/uk The Krishnamurti Online Repository RSS en Fri, 10 Feb 2012 14:08:44 EST info@jkrishnamurti.org (Paloma Salvador) info@jkrishnamurti.org (Paloma Salvador)http://www.jkrishnamurti.comhttp://www.jkrishnamurti.com/images/Jko_Feed.jpgJKOnline_Audioshttp://feedburner.google.comhttp://feedproxy.google.com/~r/JKOnline_Audios/~3/f1V94_m0L5c/san-diego--1970-part-2-of-4.phphttp://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/san-diego--1970-part-2-of-4.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/WLsauc6hFFU/how-can-we-bring-about-a-good-society-part-7-of-7.php<p>So our enquiry into this: which is, why human beings separately, you are seeking something, another is seeking something totally different, each one is asking something different. Right? And therefore there is always this self-centred movement. And the society which we have created is based on these self-centred problems, self-centred ambitions, fulfilment and self-centred discipline which says, 'I must', which brings about violence. We are enquiring into all that, which we have, and also we are enquiring into a mind - your mind - mind - you understand? When we use the word 'mind', it is not your mind, or my mind - mind. Because your mind is like the mind of thousands and millions of people. Right? Striving, struggling, demanding, following, accepting, obeying, idealising, belonging to some religion, sorrow, pain, anxiety, your mind is that and the other minds are like that. Right? So your mind is not yours. It is the mind. I don't know if you see this. You may not see this because your vanity, your sense of individual importance may prevent this observation, which is actual. Right? I wonder if you see this. That is why, until we really understand this, that we human beings are so similar psychologically, we human beings right throughout the world are so unhappy. They all pray, but prayer doesn't answer this problem. They are still unhappy, still striving, still despairing. This is the common mind. And so when we are enquiring we are enquiring into the human being, not me and you. We are human beings. I wonder if you see all this</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/how-can-we-bring-about-a-good-society-part-7-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/IT7No_f0qIg/intelligence--love-and-compassion-part-6-of-7.php<p>How shall we find it? Is it dependent on another? Follow this carefully. Can another, however much he may think he is lord and this and the other, can another lead you or help you to that? Right? Please ask this question. Can a group, can a community, can a series of ideas, conclusions, help you to that? Or one must be a light to oneself, not the light which has been kindled at the other's lamp or candle, or fire. You are following this? Please, give your heart to understand all this! Which means not only your heart, your mind, your brain. Freedom is not acting according to whatever you like. That is too childish, which is what is happening in the world, because everybody is doing what they want. And any prevention, any restraint on that is considered lack of fulfilment. Therefore permissiveness in every direction, religiously, socially, morally, is encouraged. And this permissiveness, that is doing exactly what one likes, or saying 'It appeals to me, I feel good in that', denies freedom - we are talking psychologically not freedom from law, from the policeman, from taxes - but freedom from the dependence on another psychologically, because the other, when he instructs you from his knowledge, from his position, from his status, that knowledge is still part of ignorance, because knowledge can never be complete, therefore it is always part of ignorance. Right? I wonder if you see that. Of course.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/intelligence--love-and-compassion-part-6-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/f9nILFIRLgI/are-desire-and-time-responsible-for-fear-part-5-of-7.php<p>So how do we, human beings, go into this question together whether it is possible to eradicate totally this poisonous self-interest, self-centred activity? Right? I do not know if you have ever asked even that question. When you do ask that question you have already begun to be a little more intelligent. Naturally. So we are going this morning, together, to think this problem over, together. Thinking together, not I tell you and you accept, or reject, but together find out if this movement of the ego, the self, can ever end. Right? Are you interested in this? No, no, don't say it's... nod your heads. This is a very serious problem. You may be stimulated while you are in the tent by the speaker - and I hope you are not. But you may be stimulated and therefore rather excited and say, 'Yes, I agree with you. We must do this,' - and when you leave the tent you forget all about it and carry on in your old ways. So together, you putting aside your particular prejudice, your particular gurus, your particular conclusions, together we are going to investigate this question.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/are-desire-and-time-responsible-for-fear-part-5-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/0y6VwneTLoY/can-goodness--love-and-truth-be-born-of-discipline-part-4-of-7.php<p>Can one listen without effort, first? Not to the speaker only but to learn the art of listening, which means not creating an image about the speaker, about the person who is speaking - your wife, your husband, and so on - not to have an image when you are listening. Right? Not to have a concept, not to hold on to one's own knowledge and as you are listening interpret what is being said according to your knowledge. All this denies actual listening. If you want to see something very clearly you must give your attention. Attention implies not concentration, just observation, to see what is actually happening. Like a good scientist looking through a microscope, he must look what is actually taking place. But if he has a hypothesis, a conclusion, with that he is looking, then he is incapable of pure observation of what is going on. Right? Please. Therefore there is the art of listening, the art of observing, seeing, then there is the art of thinking together. From that arises the art of learning. We will go into all this presently.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/can-goodness--love-and-truth-be-born-of-discipline-part-4-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/h-EWCTTOLd0/is-there-security-at-all--pyschologically-part-3-of-7.php<p>If one may, let us think over together this question. That is, if you are willing, put aside your particular vanity, your particular prejudice, your own conclusions and let's think over this problem together. Which means you are not accepting what the speaker is saying, nor are you accepting your own conclusions because you have none, you have put them aside. So let us think this over very carefully, and this may be one of the factors, that human beings are so frightened. Why does the mind cling to a particular memory, to a particular experience, hold on to a belief which has lost all meaning, why? Let's talk it over together.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/is-there-security-at-all--pyschologically-part-3-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/vbRht2eWZs8/can-we-together-create-a-good-society-part-2-of-7.php<p>So, we are saying - I am getting rather tired, are you? - we are saying a good society can come into being immediately, not something to be achieved in the future. That good society can come into being only when we think together, which means no division between you and another. Then our whole conduct changes. Right, do you see that? Then one does not exploit the other, either sexually, or in various psychological subtle ways. Right? At least verbally follow this. But verbally means nothing, like following empty air, holding empty ashes in your empty hand.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/can-we-together-create-a-good-society-part-2-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/bXXFh6bt12w/is-there-a-way-out-of-the-crisis-in-the-world-part-1-of-7.php<p><span class="Apple-style-span" style="border-collapse: separate; color: #000000; font-family: Times; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Arial,Verdana,Helvetica,sans-serif; font-size: 13px; text-align: justify;">No, please this is very serious because it is either you accept it as an intellectual concept, which then becomes your concept and his concept. If you merely accept the verbal explanation and draw from that explanation a conclusion according to your experience, knowledge, prejudices, and the other does the same, there is no coming together. You are following all this? It is important that we come together in our thinking so that there is no barrier between your thinking and my thinking, his or hers. Can we do this together? Because from this we can proceed because your mind then has a totally different quality. It is entirely objective, nothing personal. The self-centred problems with which we are burdened can never be solved unless there is a different quality of thinking or a different quality of perception, a different quality of insight into the problem. Right? I wonder if you are following all this.</span></span></p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/is-there-a-way-out-of-the-crisis-in-the-world-part-1-of-7.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/L81Ka8wM0bQ/the-beginning-of-meditation-part-4-of-4.php<p>So we are asking now: what is the movement of meditation? First of all we must understand the importance of the senses. Most of us react, or act according to the urges, demands and the insistence of our senses. And those senses never act as a whole but only as a part. Right? Please understand this. If you don't mind enquiring into this a little more for yourselves, talking over together, that all our senses never function, move, operate as a whole, holistically. If you observe yourself and watch your senses you will see that one or the other of the senses becomes dominant. One or the other of the senses takes a greater part in observation in our daily living, so there is always imbalance in our senses. Right? May we go on from there?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/the-beginning-of-meditation-part-4-of-4.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/kcZ6xj-1P-o/how-is-freedom-to-be-understood-and-lived-part-3-of-4.php<p>If I am jealous, envious, the opposite of jealousy is a state of mind which is not jealous - a state of feeling. But if it is the opposite of jealousy that opposite has in it its own opposite. Do we see this? Because we want to go this morning into the question of what is love, whether such a thing exists at all. Or is it merely sensation which we call love. So to understand the full significance and the nature and the beauty of that word which we use as love, we must understand, I think, what is the conflict between the opposites, whether this conflict is illusory, in that illusion we are caught, which has become a habit, or there is only 'what is' and therefore there is no opposite to it. I hope this is not becoming too intellectual, is it? Or too verbal, or too nonsensical.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/how-is-freedom-to-be-understood-and-lived-part-3-of-4.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/cXiLreTmw-Y/how-is-one-to-have-complete-order-part-2-of-4.php<p>So, similarly can we bring order in our life? That is, to learn the art of putting everything in its right place. That is order. But you cannot put things in their right place unless the man who puts the thing in the right place is also very orderly. You understand? Naturally. So we are trying to find out what is order, and what is disorder. Disorder can be dissolved only when the division between me and the other ceases to be, psychologically. And one has to learn the art of putting things in their proper place. Money, which most of us, if we have lots of it, cling to it, if you have little of it you want more of it, and so on and so on. Money has become tremendously important in the world. And also sex has become tremendously important. I am not going to talk about it, it is important. You know how important it is in your life. And when you give something such great importance that very fact that you are giving a particular thing great importance is disorder. Right? If I give tremendous importance to exercise, so-called yoga, then I am putting that totally out of proportion. So putting everything in its proper place implies giving everything its right value. Right? Can we do that? Do we want to do that? Or is it all much too difficult? Or you say, 'Please, we have lived for so many years in this mess, let me go on. Don't interfere with this mess'. And so you accept the mess and you are accustomed to it. You say we've become comfortable with this mess, and we don't want to alter it. But a man who is seriously concerned not only with the world outside of us but also inwardly, to give money, sex, everything its proper place is to learn the beauty of freedom. Without that there is no freedom.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/how-is-one-to-have-complete-order-part-2-of-4.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/ZFPBOGMo_do/can-i-strip-myself-of-the-network-of-language-part-1-of-4.php<p><span style="font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 13px;">So we have to enquire: What is action? Right? What do we mean by that word 'action', whether you are married, whether you are not married, whether you are in the office, whether you are fairly well off and independent and so on and so on and so on, what is the correct thing to do in my life, facing all this, not according to any pattern - obviously, that is not correct action - not based on certain ideologies, that also is not correct action because those ideologies are projected by thought, clever, cunning thought. And action based according to certain authority, whether religious, political or your own particular authority based on your own experience and knowledge, that is not correct action either. Please understand all this because if you base your action on your own experience then your experience is very limited, and you are constantly demanding greater and greater and greater experience, which is greater and greater sensation, not experience. The word 'experience' means to go through, finish with something. And action based on a past conclusion, however right, however worthy, but it is still from the past and therefore still limited in terms of time. Or if your action is based on a future conclusion, on a future ideology or a future ideal, that again is not correct action because you have projected the ideal, what you should be, or what your country should be, or what your group should be, and act according to what should be, therefore you are not acting at all. Action implies doing something now, independent of the past and the future</span></p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/can-i-strip-myself-of-the-network-of-language-part-1-of-4.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/k7-AF6hTYwQ/ojai--may-18th--1980-part-6-of-6.php<p>So is there an action which is not born out of time? I am going to explain this carefully. Acquiring knowledge in any field requires time. To get to know each other requires time, if they are more intimate, that also requires time. So all our action is the outcome of knowledge and time. Right? Time being not only by the watch, by the sun rise and sun set, but also psychologically. That is, I am, I shall be; I have not, but I will have; or, I am greedy, angry, violent, but time will help me to resolve it. So our mind is put together by thought and time, and knowledge. So our action is born out of that. If you examine it very carefully, all our action is based on that, and therefore knowledge being incomplete, thought being incomplete, there must be strife between two people, whether it's man, woman, and so on, man and man, the whole business of relationship. And if one understands this, or intellectually is aware of it, to be intellectually aware of it is partial, because that is only a part of our life, to be emotionally aware of it is also partial, but to be aware of it completely, the whole implication of that. Right? Are we following each other, I hope.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-18th--1980-part-6-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/ZOMeTNVdH-Y/ojai--may-17th--1980-part-5-of-6.php<p>And we are asking, as we have said during the past talks, whether it is possible for a human being to be totally psychologically free of fear. Last Saturday, or Sunday, we went into that very carefully. And if one may briefly repeat it: is fear, of which all of us know, of various kinds, is fear of things with regard to that or that, or is fear the very structure of the mind; or thought has put fear there? Please, I am not asserting, we are talking over together. The mind, which is all the movement of the brain, the reactions, the responses of our nerves and all that, that mind in itself, has it fear? Or thought, which is part of the mind, has brought about fear? Right? We are asking this question. And we said, to find that out you must examine the nature of thought, our whole process of thinking, which is born as a reaction out of knowledge, experience, stored up in the brain. As knowledge is always incomplete, whether scientific knowledge, or the knowledge that one has acquired through experience, or the knowledge through books, study, research, must always be incomplete. That's a fact. And thought therefore is incomplete, fragmented, broken up, divisive. And we are asking has thought put, introduced the fact of fear?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-17th--1980-part-5-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/BkkclFrdM5k/ojai--may-11th--1980-part-4-of-6.php<p>Desire has created so many problems, both sexual, various forms of objects to which desire drives, and desire to achieve success, desire to be better than somebody and so on and so on. This whole competitive existence of human beings. Perhaps competition is destroying the world - super powers, and so on, the importance given to success, to fulfilment, to achievement and so on. So we have to examine together the nature of desire. We are not saying you must suppress or fulfil desire, or evade, or overcome, but we are examining the whole momentum, the movement of desire. We are following each other?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-11th--1980-part-4-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/k5JpVoLmVVs/ojai--may-10th--1980-part-3-of-6.php<p>We are asking: what is thought, what is thinking? Why has thought made all this? Why has thought brought about marvellous medicine and also why thought creates wars and destroys human beings? Why has thought made god and why has thought made the image of god? We have, thought has made the image of god. And also thought has brought such enormous conflict between human beings, between you and your intimate friend, intimate person, wife, husband, boy and so on and so on. Are you interested in all this? Or have you come here to enjoy a rather cool morning, sitting under the trees? If you are really interested, not in what is being said, but rather interested to find out, interested to find out for yourself why has thought done this, what is the nature of thought. That means, together we are looking into it. That means you must exercise your observation, you must go into it as alertly, keenly, passionately as the speaker is doing. Not just sit there and casually listen and go away. This is not an entertainment, this is a very serious affair.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-10th--1980-part-3-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/0de3WehaaWw/ojai--may-4th--1980-part-2-of-6.php<p>So the problem now is our consciousness. You understand now? Our consciousness, which means the way you think, the way you live, the way you believe, the way you react, your behaviour, your thinking, all that is your consciousness, which is your life. That consciousness is you. Please, this is really important to understand, give your attention for a few minutes. The whole of that consciousness is essentially you. The content of that consciousness makes consciousness. You understand? The content of consciousness of a Protestant, is what he believes, his rituals, his images of religion, Jesus and all that, and his nationalistic, his particular attitudes, opinions, his relationship with another, his hurts, his anxiety, his sorrow. Right? And the Catholic with his content of his consciousness, and the Hindu with his, and the Buddhist and so on, the Arabs and the Jews. You follow all this? That consciousness is put together by its content. And as long as that content remains the conflict must go on. Have you got this point?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-4th--1980-part-2-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/As59IpBoDI4/ojai--may-3rd--1980-part-1-of-6.php<p>So can we, at least for an hour, and perhaps for the rest of our life, think together? There is thinking together about something. Right? We do think together when there is a crisis, like a terrible war, then we forget our own particular nonsense, and the threat of something much greater, as war, brings us together. That's obvious. And anybody who disagrees with that is either shot, sent to prison, or called a coward, conscientious objectors and so on and so on. So apparently a great crisis brings man, human beings together - in the name of patriotism, in the name of god, in the name of peace, and so on. But we have no visible, actual crisis as war now, fortunately. And so each one does what he wants. And that pursuit is encouraged. So we are gradually losing our freedom. I wonder if you observe all this.</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/ojai--may-3rd--1980-part-1-of-6.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/ExoTqEETkmY/saanen--1982--question-and-answer--part-3-of-3.php<p>Then what is the state of the mind, the brain that is not caught in this movement? Is that at all possible? Is it at all possible not to respond hatred by hatred, which is what's happening inwardly? Can you see, having created confusion, seeking clarity, and that clarity is partial, and then caught again by the outer world and so on. The back and forth. This is clear. This is what we are doing, this is what is actually taking place in all of us - responding to the outer, which we have created, and then the outer is challenging us, and we respond to it. Right? See this tremendous mechanical process of our life. And is there a cessation of this movement, is there a freedom at all from this movement? Then if there is, what is the quality of the brain which is not caught in this repetitive reactions? You're following? We have to find out. It's no good the speaker telling you what it is, we have to work, find out, work at it. Then if one understands this process, this way of living, and if you enquire very, very deeply, then there is a freedom in which there is this quality of affection, love and so on. As long as this reaction goes on between the outer and the inner, there cannot be love. Right? Go into it. If I depend on you, as my guru, and you naturally depend on me, because you can't be a guru without me, so you tell me and I respond to you, which is out - you follow? - the same phenomena going on. How can there be this sense of great love which is intelligence, when I depend on you, and you depend on me? You understand?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/saanen--1982--question-and-answer--part-3-of-3.phphttp://feedproxy.google.com/~r/JKOnline_Audios/~3/exq5DYnLo3U/saanen--1982--question-and-answer--part-2-of-3.php<p>So when one enters the world, the trouble begins. The world which human beings have created, not only the past generation upon generation, which has created this society, but also all of us are contributing to it. When you buy a stamp, when you post a letter, you are contributing to war. When you take the train, you are contributing to war. So you might say, I won't take a train, I won't post a letter, I won't telephone, I won't pay taxes, and so on. Taxes are rather difficult - the Government will be after you, if you have money. So what will you do? Withdraw completely, not write a letter, not travel? You understand, sir, this question has been put to the speaker, often. Say you are against war, peace and so on, but you're contributing to it by travelling all over the world. So where shall I stop? You understand? Not write a letter, not travel, not do all the things that are contributory, that help war? Or do you ask a much more fundamental question, which is, why does war exist at all? Why has man, who is so-called civilised, so-called educated, why does he support killing another, another human being. So what is the fundamental question there? Is it nationality, is it this whole idea of isolation? - national isolation, individual isolation, communal isolation. When I put on a monk's robe or a different kind of robe, I am isolating myself. So is isolation the cause of war? Obviously. When I say I'm British, you're French, you're this, you're that, I'm isolating myself; I've a long tradition as a British or an Indian. If I am an Indian, I have a much more ancient tradition, which is isolating me. So any form of isolation must contribute to war, which war being not only killing each other but the conflict with each other. Right?</p>http://www.jkrishnamurti.org/uk/krishnamurti-teachings/listen-audio/saanen--1982--question-and-answer--part-2-of-3.php