id=1 dt=Text 2007 0 ..::::. ...:::: ..:: ':::: :::: .:'' '::: ..:' . '':: :. .: ::..: .:' .. ':: :: . :::. :: '::: ':'::::: :: .:::: ':. .:' . ::'::'.:: ::::. ' .::'' :: '':::. :. ::' ::..'.:: ' '::::'' ' ::.. ::: : ':.. ..::' ':..::: ' '' ... ' ::::.:: ...:. '':. :. . :'''. '. '' JIDDU KRISHNAMURTI'S ''' :::..':. :' : :.:::___ : _ __ _ _ __. ':::.'.: : ::::| _ ) ___ ___| |__ ___ / _| | | (_)/ _|___'::.': .::: .|'_ \/ _ \/ _ \ / / / _ \ _| | |__| | _/ -_) ':.: ::: ::|___/\___/\___/_\_\ \___/_| |____|_|_| \___|:.':. :: .: CALENDAR FOR TREEPAD (http://www.treepad.com).. ::: : .::..::::. Y ___ ___ ___ ___ ' .::'':.'''.':: : : .' ..'::: ' E <_ >| || ||_ | ' ::'..: ::':: :: : ' : : :. ::: ' A / / | / || / | / /' :: :... '.': :: : ::. .:::':: ' R .<___>`___'`___'/_/' : :::': .: : :: : ::' ::::::'.' ....................... ' '::'::: .: '::' :.:.: ':::..' .:'':'''''':''';:'''('' ':.'.''::' : :: '': . .:;'-..`: ,' . .<\ ,':. '. '::. . .:: .: ':.:':::' `.:_.:;': `.'' +'' ||' .. :.:':::.'' `'-`::-'/ ' |-';,' |'. \ | +' | : '. \ | <' | | .| | | || 'ASCII-ART' designed | | | | | | '.| by AAS (use Courrier (book excerps from: || / | | || New font to display) Jiddu Krishnamurti's ';'.' | | '.`:. Book of Life - publd. /' ,- |, | ', |/::. http://bol.sf.net/ by http://kfa.org );:--' \,/ -.;' `./ \| with http://jave.de/ : Plans for the ~ YEAR 2007~ : : __________________________________ : 5P9i0s8y19Z id=2 dt=Text January 1 J-A-N-U-A-R-Y 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 03 12 19 26 01 02 03 04 05 06 07 ---+---+---+--- 08 09 10 11 12 13 14 15 16 17 18[19]20 21 CAPRICORN _/ 22 23 24 25 26 27 28 29 30 31 \_ AQUARIUS Monthly Goals: 5P9i0s8y19Z id=3 dt=Text Mon, 01 2 Monday, January 1st 2007 (Day 1) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ MAR/ APR/ MAY/ +--[31]--[02]--[01]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Listen with ease | | ================ | | | | Have you ever sat very silently, not with your | | attention fixed on anything, not making an | | effort to concentrate, but with the mind very | | quiet, really still? Then you hear everything, | | don't you? You hear the far off noises as well | | as those that are nearer and those that are | | very close by, the immediate sounds-which means | | really that you are listening to everything. | | Your mind is not confined to one narrow little | | channel. If you can listen in this way, listen | | with ease, without strain, you will find an | | extraordinary change taking place within you, a | | change which comes without your volition, | | without your asking; and in that change there | | is great beauty and depth of insight. | \____________________________________________________/ 5P9i0s8y19Z id=4 dt=Text Tue, 02 2 Tuesday, January 2nd 2007 (Day 2) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[01]--[03]--[02]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Putting aside screens | | ====================== | | | | How do youlisten? Do you listen with your | | projections, through your projection, through | | your ambitions, desires, fears, anxieties, | | through hearing only what you want to hear, | | only what will be satisfactory, what will | | gratify, what will give comfort, what will for | | the moment alleviate your suffering? If you | | listen through the screen of your desires, then | | you obviously listen to your own voice; you are | | listening to your own desires. And is there any | | other form of listening? Is it not important to | | find out how to listen not only to what is | | being said but to everything- to the noise in | | the streets, to the chatter of birds, to the | | noise of the tramcar, to the restless sea, to | | the voice of your husband, to your wife, to | | your friends, to the cry of a baby? Listening | | has importance only when one is not projecting | | one's own desires through which one listens. | | Can one put aside all these screens through | | which we listen, and really listen? | \____________________________________________________/ 5P9i0s8y19Z id=5 dt=Text Wed, 03 2 Wednesday, January 3rd 2007 (Day 3) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[02]--[04]--[03]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond the noise of words | | ========================= | | | | Listening is an art not easily come by, but in | | it there is beauty and great understanding. We | | listen with the various depths of our being, | | but our listening is always with a | | preconception or from a particular point of | | view. We do not listen simply; there is always | | the intervening screen of our own thoughts, | | conclusions, and prejudices....To listen there | | must be an inward quietness, a freedom from the | | strain of acquiring, a relaxed attention. This | | alert yet passive state is able to hear what is | | beyond the verbal conclusion. Words confuse; | | they are only the outward means of | | communication; but to commune beyond the noise | | of words, there must be in listening an alert | | passivity. Those who love may listen; but it is | | extremely rare to find a listener. Most of us | | are after results, achieving goals; we are | | forever overcoming and conquering, and so there | | is no listening. It is only in listening that | | one hears the song of the words. | \____________________________________________________/ 5P9i0s8y19Z id=6 dt=Text Thu, 04 2 Thursday, January 4th 2007 (Day 4) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[03]--[05]--[04]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Listening without thought | | ========================= | | | | I do not know whether you have listened to a | | bird. To listen to something demands that your | | mind be quiet- not a mystical quietness, but | | just quietness. I am telling you something, and | | to listen to me you have to be quiet, not have | | all kinds of ideas buzzing in your mind. When | | you look at a flower, you look at it, not | | naming it, not classifying it, not saying that | | it belongs to a certain species- when you do | | these, you cease to look at it. Therefore I am | | saying that it is one of the most difficult | | things to listen- to listen to the communist, | | to the socialist, to the congressman, to the | | capitalist, to anybody, to your wife, to your | | children, to your neighbor, to the bus | | conductor, to the bird- just to listen. It is | | only when you listen without the idea, without | | thought, that you are directly in contact; and | | being in contact, you will understand whether | | what he is saying is true or false; you do not | | have to discuss. | \____________________________________________________/ 5P9i0s8y19Z id=7 dt=Text Fri, 05 2 Friday, January 5th 2007 (Day 5) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[04]--[06]--[05]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Listening brings freedom | | ======================== | | | | When you make an effort to listen, are you | | listening? Is not that very effort a | | distraction that prevents listening? Do you | | make an effort when you listen to something | | that gives you delight? ...You are not aware of | | the truth, nor do you see the false as the | | false, as long as your mind is occupied in any | | way with effort, with comparison, with | | justification or | | condemnation....Listeningitself is a complete | | act; the very act of listening brings its own | | freedom. But are you really concerned with | | listening, or with altering the turmoil within? | | If you would listen, sir, in the sense of being | | aware of your conflicts and contradictions | | without forcing them into any particular | | pattern of thought, perhaps they might | | altogether cease. You see, we are constantly | | trying to be this or that, to achieve a | | particular state, to capture one kind of | | experience and avoid another, so the mind is | | everlastingly occupied with something; it is | | never still to listen to the noise of its own | | struggles and pains. Be simple...and don't try | | to become something or to capture some | | experience. | \____________________________________________________/ 5P9i0s8y19Z id=8 dt=Text Sat, 06 2 Saturday, January 6th 2007 (Day 6) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[05]--[07]--[06]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Listening without effort | | ======================== | | | | You are now listening to me; you are not making | | an effort to pay attention, you are just | | listening; and if there is truth in what you | | hear, you will find a remarkable change taking | | place in you- a change that is not premeditated | | or wished for, a transformation, a complete | | revolution in which the truth alone is master | | and not the creations of your mind. And if I | | may suggest it, you should listen in that way | | to everything- not only to what I am saying, | | but also to what other people are saying, to | | the birds, to the whistle of a locomotive, to | | the noise of the bus going by. You will find | | that the more you listen to everything, the | | greater is the silence, and that silence is | | then not broken by noise. It is only when you | | are resisting something, when you are putting | | up a barrier between yourself and that to which | | you do not want to listen- it is only then that | | there is a struggle. | \____________________________________________________/ 5P9i0s8y19Z id=9 dt=Text Sun, 07 2 Sunday, January 7th 2007 (Day 7) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[06]--[08]--[07]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Listening to yourself | | ===================== | | | | Questioner: While I am here listening to you, I | | seem to understand, but when I am away from | | here, I don't understand, even though I try to | | apply what you have been saying.Krishnamurti: | | ...You are listening to yourself, and not to | | the speaker. If you are listening to the | | speaker, he becomes your leader, your way to | | understanding which is a horror, an | | abomination, because you have then established | | the hierarchy of authority. So what you are | | doing here is listening to yourself. You are | | looking at the picture the speaker is painting, | | which is your own picture, not the speaker's. | | If that much is clear, that you are looking at | | yourself, then you can say, "Well, I see myself | | as I am, and I don't want to do anything about | | it"- and that is the end of it. But if you say, | | "I see myself as I am, and there must be a | | change," then you begin to work out of your own | | understanding- which is entirely different from | | applying what the speaker is saying....But if, | | as the speaker is speaking, you are listening | | to yourself, then ou t of that listening there | | is clarity, there is sensitivity; out of that | | listening the mind becomes healthy, strong. | | Neither obeying nor resisting, it becomes | | alive, intense and it is only such a human | | being who can create a new generation, a new | | world. | \____________________________________________________/ 5P9i0s8y19Z id=10 dt=Text Mon, 08 2 Monday, January 8th 2007 (Day 8) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[07]--[09]--[08]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Look with intensity | | =================== | | | | ... It seems to me that learning is | | astonishingly difficult, as is listening also. | | We never actually listen to anything because | | our mind is not free; our ears are stuffed up | | with those things that we already know, so | | listening becomes extraordinarily difficult. I | | think-or rather, it is a fact-that if one can | | listen to something with all of one's being, | | with vigor, with vitality, then the very act of | | listening is a liberative factor, but | | unfortunately you never do listen, as you have | | never learned about it. After all, you only | | learn when you give your whole being to | | something. When you give your whole being to | | mathematics, you learn; but when you are in a | | state of contradiction, when you do not want to | | learn but are forced to learn, then it becomes | | merely a process of accumulation. To learn is | | like reading a novel with innumerable | | characters; it requires your full attention, | | not contradictory attention. If you want to | | learn about a leaf-a leaf of the spring or a | | leaf of the summer-you must really look at it, | | s ee the symmetry of it, the texture of it, the | | quality of the living leaf. There is beauty, | | there is vigor, there is vitality in a single | | leaf. So to learn about the leaf, the flower, | | the cloud, the sunset, or a human being, you | | must look with all intensity. | \____________________________________________________/ 5P9i0s8y19Z id=11 dt=Text Tue, 09 2 Tuesday, January 9th 2007 (Day 9) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[08]--[10]--[09]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To learnthe mind must be quiet | | =============================== | | | | To discover anything new you must start on your | | own; you must start on a journey completely | | denuded, especially of knowledge, because it is | | very easy, through knowledge and belief, to | | have experiences; but those experiences are | | merely the products of self-projection and | | therefore utterly unreal, false. If you are to | | discover for yourself what is the new, it is no | | good carrying the burden of the old, especially | | knowledge- the knowledge of another, however | | great. You use knowledge as a means of | | self-projection, security, and you want to be | | quite sure that you have the same experiences | | as the Buddha or the Christ or X. But a man who | | is protecting himself constantly through | | knowledge is obviously not a | | truth-seeker....For the discovery of truth | | there is no path.... When you want to find | | something new, when you are experimenting with | | anything, your mind has to be very quiet, has | | it not? If your mind is crowded, filled with | | facts, knowledge, they act as an impediment to | | the new; the difficulty for most of us is tha t | | the mind has become so important, so | | predominantly significant, that it interferes | | constantly with anything that may be new, with | | anything that may exist simultaneously with the | | known. Thus knowledge and learning are | | impediments for those who would seek, for those | | who would try to understand that which is | | timeless. | \____________________________________________________/ 5P9i0s8y19Z id=12 dt=Text Wed, 10 2 Wednesday, January 10th 2007 (Day 10) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[09]--[11]--[10]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Learning is not experience | | ========================== | | | | The word learning has great significance. There | | are two kinds of learning. For most of us | | learning means the accumulation of knowledge, | | of experience, of technology, of a skill, of a | | language. There is also psychological learning, | | learning through experience, either the | | immediate experiences of life, which leave a | | certain residue, of tradition, of the race, of | | society. There are these two kinds of learning | | how to meet life: psychological and | | physiological; outward skill and inward skill. | | There is really no line of demarcation between | | the two; they overlap. We are not considering | | for the moment the skill that we learn through | | practice, the technological knowledge that we | | acquire through study. What we are concerned | | about is the psychological learning that we | | have acquired through the centuries or | | inherited as tradition, as knowledge, as | | experience. This we call learning, but I | | question whether it is learning at all. I am | | not talking about learning a skill, a language, | | a technique, but I am asking whether the m ind | | ever learns psychologically. It has learned, | | and with what it has learned it meets the | | challenge of life. It is always translating | | life or the new challenge according to what it | | has learned. That is what we are doing. Is that | | learning? Doesn't learning imply something new, | | something that I don't know and am learning? If | | I am merely adding to what I already know, it | | is no longer learning. | \____________________________________________________/ 5P9i0s8y19Z id=13 dt=Text Thu, 11 2 Thursday, January 11th 2007 (Day 11) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[10]--[12]--[11]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | When is learning possible | | ========================== | | | | To inquire and to learn is the function of the | | mind. By learning I do not mean the mere | | cultivation of memory or the accumulation of | | knowledge, but the capacity to think clearly | | and sanely without illusion, to start from | | facts and not from beliefs and ideals. There is | | no learning if thought originates from | | conclusions. Merely to acquire information or | | knowledge is not to learn. Learning implies the | | love of understanding and the love of doing a | | thing for itself. Learning is possible only | | when there is no coercion of any kind. And | | coercion takes many forms, does it not? There | | is coercion through influence, through | | attachment or threat, through persuasive | | encouragement, or subtle forms of reward.Most | | people think that learning is encouraged | | through comparison, whereas the contrary is the | | fact. Comparison brings about frustration and | | merely encourages envy, which is called | | competition. Like other forms of persuasion, | | comparison prevents learning and breeds fear. | \____________________________________________________/ 5P9i0s8y19Z id=14 dt=Text Fri, 12 2 Friday, January 12th 2007 (Day 12) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[11]--[13]--[12]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Learning is never accumulative | | ============================== | | | | Learning is one thing and acquiring knowledge | | is another. Learning is a continuous process, | | not a process of addition, not a process which | | you gather and then from there act. Most of us | | gather knowledge as memory, as idea, store it | | up as experience, and from there act. That is, | | we act from knowledge, technological knowledge, | | knowledge as experience, knowledge as | | tradition, knowledge that one has derived | | through one's particular idiosyncratic | | tendencies; with that background, with that | | accumulation as knowledge, as experience, as | | tradition, we act. In that process there is no | | learning. Learning is never accumulative; it is | | a constant movement. I do not know if you have | | ever gone into this question at all: what is | | learning and what is the acquisition of | | knowledge? ...Learning is never accumulative. | | You cannot store up learning and then from that | | storehouse act. You learn as you are going | | along. Therefore, there is never a moment of | | retrogression or deterioration or decline. | \____________________________________________________/ 5P9i0s8y19Z id=15 dt=Text Sat, 13 2 Saturday, January 13th 2007 (Day 13) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[12]--[14]--[13]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Learning has no past | | ==================== | | | | Wisdom issomething 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 wh | | ole 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. | \____________________________________________________/ 5P9i0s8y19Z id=16 dt=Text Sun, 14 2 Sunday, January 14th 2007 (Day 14) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[13]--[15]--[14]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 lea rning- 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. | \____________________________________________________/ 5P9i0s8y19Z id=17 dt=Text Mon, 15 2 Monday, January 15th 2007 (Day 15) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[14]--[16]--[15]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To destroy is to create | | ======================= | | | | To be free, you have to examine authority, the | | whole skeleton of authority, tearing to pieces | | the whole dirty thing. And that requires | | energy, actual physical energy, and also, it | | demands psychological energy. But the energy is | | destroyed, is wasted when one is in conflict. | | ... So when there is the understanding of the | | whole process of conflict, there is the ending | | of conflict, there is abundance of energy. Then | | you can proceed, tearing down the house that | | you have built throughout the centuries and | | that has no meaning at all.You know,to destroy | | is to create. We must destroy, not the | | buildings, not the social or economic system- | | this comes about daily- but the psychological, | | the unconscious and the conscious defenses, | | securities that one has built up rationally, | | individually, deeply, and superficially. We | | must tear through all that to be utterly | | defenseless, because you must be defenseless to | | love and have affection. Then you see and | | understand ambition, authority; and you begin | | to see when authority is necess ary and at what | | level-the authority of the policeman and no | | more. Then there is no authority of learning, | | no authority of knowledge, no authority of | | capacity, no authority that function assumes | | and which becomes status. To understand all | | authority- of the gurus, of the Masters, and | | others- requires a very sharp mind, a clear | | brain, not a muddy brain, not a dull brain. | \____________________________________________________/ 5P9i0s8y19Z id=18 dt=Text Tue, 16 2 Tuesday, January 16th 2007 (Day 16) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[15]--[17]--[16]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Virtue has no authority | | ======================= | | | | Can the mind be free from authority, which | | means free from fear, so that it is no longer | | capable of following? If so, this puts an end | | to imitation, which becomes mechanical. After | | all, virtue, ethics, is not a repetition of | | what is good. The moment it becomes mechanical, | | it ceases to be virtue. Virtue is something | | that must be from moment to moment, like | | humility. Humility cannot be cultivated, and a | | mind that has no humility is incapable of | | learning. So virtue has no authority. The | | social morality is no morality at all; it's | | immoral because it admits competition, greed, | | ambition, and therefore society is encouraging | | immorality. Virtue is something that transcends | | morality. Without virtue there is no order, and | | order is not according to a pattern, according | | to a formula. A mind that follows a formula | | through disciplining itself to achieve virtue | | creates for itself the problems of | | immorality.An external authority that the mind | | objectifies, apart from the law, as God, as | | moral, and so on, becomes destructive w hen the | | mind is seeking to understand what real virtue | | is. We have our own authority as experience, as | | knowledge, which we are trying to follow. There | | is this constant repetition, imitation, which | | we all know. Psychological authority- not the | | authority of the law, the policeman who keeps | | order- the psychological authority, which each | | one has, becomes destructive of virtue because | | virtue is something that is living, moving. As | | you cannot possibly cultivate humility, as you | | cannot possibly cultivate love, so also virtue | | cannot be cultivated; and there is great beauty | | in that. Virtue is nonmechanical, and without | | virtue there is no foundation for clear | | thinking. | \____________________________________________________/ 5P9i0s8y19Z id=19 dt=Text Wed, 17 2 Wednesday, January 17th 2007 (Day 17) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[16]--[18]--[17]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The old mind is bound by authority | | ================================== | | | | The problem then is: Is it possible for a mind | | that has been so conditioned-brought up in | | innumerable sects, religions, and all the | | superstitions, fears- to break away from itself | | and thereby bring about a new mind?....The old | | mind is essentially the mind that is bound by | | authority. I am not using the word authority in | | the legalistic sense; but by that word I mean | | authority as tradition, authority as knowledge, | | authority as experience, authority as the means | | of finding security and remaining in that | | security, outwardly or inwardly, because, after | | all, that is what the mind is always seeking-a | | place where it can be secure, undisturbed. Such | | authority may be the self-imposed authority of | | an idea or the so-called religious idea of God, | | which has no reality to a religious person. An | | idea is not a fact, it is a fiction. God is a | | fiction; you may believe in it, but still it is | | a fiction. But to find God you must completely | | destroy the fiction, because the old mind is | | the mind that is frightened, is ambitious, is | | fe arful of death, of living, and of | | relationship; and it is always, consciously or | | unconsciously, seeking a permanency, security. | \____________________________________________________/ 5P9i0s8y19Z id=20 dt=Text Thu, 18 2 Thursday, January 18th 2007 (Day 18) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[17]--[19]--[18]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Free at the beginning | | ===================== | | | | If we canunderstand the compulsion behind our | | desire to dominate or to be dominated, then | | perhaps we can be free from the crippling | | effects of authority. We crave to be certain, | | to be right, to be successful, to know; and | | this desire for certainty, for permanence, | | builds up within ourselves the authority of | | personal experience, while outwardly it creates | | the authority of society, of the family, of | | religion, and so on. But merely to ignore | | authority, to shake off its outward symbols, is | | of very little significance.To break away from | | one tradition and conform to another, to leave | | this leader and follow that, is but a | | superficial gesture. If we are to be aware of | | the whole process of authority, if we are to | | see the inwardness of it, if we are to | | understand and transcend the desire for | | certainty, then we must have extensive | | awareness and insight, we must be free, not at | | the end, but at the beginning. | \____________________________________________________/ 5P9i0s8y19Z id=21 dt=Text Fri, 19 2 Friday, January 19th 2007 (Day 19) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[18]--[20]--[19]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Liberation from ignorance from sorrow | | ====================================== | | | | We listenwith hope and fear; we seek the light | | of another but are not alertly passive to be | | able to understand. If the liberated seems to | | fulfill our desires we accept him; if not, we | | continue our search for the one who will; what | | most of us desire is gratification at different | | levels. What is important is not how to | | recognize one who is liberated but how to | | understand yourself. No authority here or | | hereafter can give you knowledge of yourself; | | without self-knowledge there is no liberation | | from ignorance, from sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=22 dt=Text Sat, 20 2 Saturday, January 20th 2007 (Day 20) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[19]--[21]--[20]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Why do we follow | | ================= | | | | Why do weaccept, why do we follow? We follow | | another's authority, another's experience and | | then doubt it; this search for authority and | | its sequel, disillusionment, is a painful | | process for most of us. We blame or criticize | | the once accepted authority, the leader, the | | teacher, but we do not examine our own craving | | for an authority who can direct our conduct. | | Once we understand this craving we shall | | comprehend the significance of doubt. | \____________________________________________________/ 5P9i0s8y19Z id=23 dt=Text Sun, 21 2 Sunday, January 21st 2007 (Day 21) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[20]--[22]--[21]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Authority corrupts both leader and follower | | =========================================== | | | | Self-awareness is arduous, and since most of us | | prefer an easy, illusory way, we bring into | | being the authority that gives shape and | | pattern to our life. This authority may be the | | collective, the State; or it may be the | | personal, the Master, the savior, the guru. | | Authority of any kind is blinding, it breeds | | thoughtlessness; and as most of us find that to | | be thoughtful is to have pain, we give | | ourselves over to authority. Authority | | engenders power, and power always becomes | | centralized and therefore utterly corrupting; | | it corrupts not only the wielder of power, but | | also him who follows it. The authority of | | knowledge and experience is perverting, whether | | it be vested in the Master, his representative | | or the priest. It is your own life, this | | seemingly endless conflict, that is | | significant, and not the pattern or the leader. | | The authority of the Master and the priest | | takes you away from the central issue, which is | | the conflict within yourself. | \____________________________________________________/ 5P9i0s8y19Z id=24 dt=Text Mon, 22 2 Monday, January 22nd 2007 (Day 22) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[21]--[23]--[22]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Can I rely on my experience | | ============================ | | | | Most of usare satisfied with authority because | | it gives us a continuity, a certainty, a sense | | of being protected. But a man who would | | understand the implications of this deep | | psychological revolution must be free of | | authority, must he not? He cannot look to any | | authority, whether of his own creation or | | imposed upon him by another. And is this | | possible? Is it possible for me not to rely on | | the authority of my own experience? Even when I | | have rejected all the outward expressions of | | authority-books, teachers, priests, churches, | | beliefs-I still have the feeling that at least | | I can rely on my own judgment, on my own | | experiences, on my own analysis. But can I rely | | on my experience, on my judgment, on my | | analysis? My experience is the result of my | | conditioning, just as yours is the result of | | your conditioning, is it not? I may have been | | brought up as a Muslim or a Buddhist or a | | Hindu, and my experience will depend on my | | cultural, economic,social, and religious | | background, just as yours will. And can I rely | | on that? Can I rely for guidance, for hope, for | | the vision which will give me faith in my own | | judgment, which again is the result of | | accumulated memories, experiences, the | | conditioning of the past meeting the | | present?...Now, when I have put all these | | questions to myself and I am aware of this | | problem, I see there can only be one state in | | which reality, newness, can come into being, | | which brings about a revolution. That state is | | when the mind is completely empty of the past, | | when there is no analyzer, no experience, no | | judgment, no authority of any kind. | \____________________________________________________/ 5P9i0s8y19Z id=25 dt=Text Tue, 23 2 Tuesday, January 23rd 2007 (Day 23) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[22]--[24]--[23]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Selfknowledge is a process | | =========================== | | | | So, to understand the innumerable problems that | | each one of us has, is it not essential that | | there be self-knowledge? And that is one of the | | most difficult things, self-awareness - which | | does not mean an isolation, a withdrawal. | | Obviously, to know oneself is essential; but to | | know oneself does not imply a withdrawal from | | relationship. And it would be a mistake, | | surely, to think that one can know oneself | | significantly, completely, fully, through | | isolation, through exclusion, or by going to | | some psychologist, or to some priest; or that | | one can learn self-knowledge through a book. | | Self-knowledge is obviously a process, not an | | end in itself; and to know oneself, one must be | | aware of oneself in action, which is | | relationship. You discover yourself, not in | | isolation, not in withdrawal, but in | | relationship-in relationship to society, to | | your wife, your husband, your brother, to man; | | but to discover how you react, what your | | responses are, requires an extraordinary | | alertness of mind, a keenness of perception. | \____________________________________________________/ 5P9i0s8y19Z id=26 dt=Text Wed, 24 2 Wednesday, January 24th 2007 (Day 24) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[23]--[25]--[24]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The untethered mind | | =================== | | | | The transformation of the world is brought | | about by the transformation of oneself, because | | the self is the product and a part of the total | | process of human existence. To transform | | oneself, self-knowledge is essential; without | | knowing what you are, there is no basis for | | right thought, and without knowing yourself | | there cannot be transformation. One must know | | oneself as one is, not as one wishes to be, | | which is merely an ideal and therefore | | fictitious, unreal; it is only that which is | | that can be transformed, not that which you | | wish to be. To know oneself as one is requires | | an extraordinary alertness of mind, because | | what is is constantly undergoing | | transformation, change; and to follow it | | swiftly the mind must not be tethered to any | | particular dogma or belief, to any particular | | pattern of action. If you would follow | | anything, it is no good being tethered. To know | | yourself, there must be the awareness, the | | alertness of mind in which there is freedom | | from all beliefs, from all idealization, | | because beliefs and i deals only give you a | | color, perverting true perception. If you want | | to know what you are, you cannot imagine or | | have belief in something which you are not. If | | I am greedy, envious, violent, merely having an | | ideal of non-violence, of non-greed, is of | | little value.... The understanding of what you | | are, whatever it be- ugly or beautiful, wicked | | or mischievous- the understanding of what you | | are, without distortion, is the beginning of | | virtue. Virtue is essential, for it gives | | freedom. | \____________________________________________________/ 5P9i0s8y19Z id=27 dt=Text Thu, 25 2 Thursday, January 25th 2007 (Day 25) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[24]--[26]--[25]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Active selfknowledge | | ===================== | | | | Without self-knowledge, experience breeds | | illusion; with self-knowledge, experience, | | which is the response to challenge, does not | | leave a cumulative residue as memory. | | Self-knowledge is the discovery from moment to | | moment of the ways of the self, its intentions | | and pursuit, its thoughts and appetites. There | | can never be "your experience" and "my | | experience"; the very term "my experience" | | indicates ignorance and the acceptance of | | illusion. | \____________________________________________________/ 5P9i0s8y19Z id=28 dt=Text Fri, 26 2 Friday, January 26th 2007 (Day 26) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[25]--[27]--[26]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Creativeness through selfknowledge | | =================================== | | | | ...There is no method for self-knowledge. | | Seeking a method invariably implies the desire | | to attain some result and that is what we all | | want. We follow authority - if not that of a | | person, then of a system, of an ideology | | because we want a result that will be | | satisfactory, which will give us security. We | | really do not want to understand ourselves, our | | impulses and reactions, the whole process of | | our thinking, the conscious as well as the | | unconscious; we would rather pursue a system | | which assures us of a result. But the pursuit | | of a system is invariably the outcome of our | | desire for security, for certainty, and the | | result is obviously not the understanding of | | oneself. When we follow a method, we must have | | authorities- the teacher, the guru, the savior, | | the Master - who will guarantee us what we | | desire; and surely that is not the way to | | self-knowledge.Authorityprevents the | | understanding of oneself, does it not? Under | | the shelter of an authority, a guide, you may | | have temporarily a sense of security, a sense | | of w ell-being, but that is not the | | understanding of the total process of oneself. | | Authority in its very nature prevents the full | | awareness of oneself and therefore ultimately | | destroys freedom; in freedom alone can there be | | creativeness. There can be creativeness only | | through self-knowledge. | \____________________________________________________/ 5P9i0s8y19Z id=29 dt=Text Sat, 27 2 Saturday, January 27th 2007 (Day 27) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[26]--[28]--[27]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Quiet mind simple mind | | ======================= | | | | When we are aware of ourselves, is not the | | whole movement of living a way of uncovering | | the "me," the ego, the self? The self is a very | | complex process which can be uncovered only in | | relationship, in our daily activities, in the | | way we talk, the way we judge, calculate, the | | way we condemn others and ourselves. All that | | reveals the conditioned state of our own | | thinking, and is it not important to be aware | | of this whole process? It is only through | | awareness of what is true from moment to moment | | that there is discovery of the timeless, the | | eternal. Without self-knowledge, the eternal | | cannot be. When we do not know ourselves, the | | eternal becomes a mere word, a symbol, a | | speculation, a dogma, a belief, an illusion to | | which the mind can escape. But if one begins to | | understand the "me" in all its various | | activities from day to day, then in that very | | understanding, without any effort, the | | nameless, the timeless comes into being. But | | the timeless is not a reward for | | self-knowledge. That which is eternal cannot | | besough t after ; the mind cannot acquire it. | | It comes into being when the mind is quiet, and | | the mind can be quiet only when it is simple, | | when it is no longer storing up, condemning, | | judging, weighing. It is only the simple mind | | that can understand the real, not the mind that | | is full of words, knowledge, information. The | | mind that analyzes, calculates, is not a simple | | mind. | \____________________________________________________/ 5P9i0s8y19Z id=30 dt=Text Sun, 28 2 Sunday, January 28th 2007 (Day 28) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[27]--[29]--[28]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Selfknowing | | ============ | | | | 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, itis 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 isimportan t | | 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. | \____________________________________________________/ 5P9i0s8y19Z id=31 dt=Text Mon, 29 2 Monday, January 29th 2007 (Day 29) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | FEB/ MAR/ APR/ MAY/ +--[28]--[30]--[29]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Creative emptiness | | ================== | | | | Can you not just listen to this as the soil | | receives the seed and see if the mind is | | capable of being free, empty? It can be empty | | only by understanding all its own projections, | | its own activities, not off and on, but from | | day to day, from moment to moment. Then you | | will find the answer, then you will see that | | the change comes without your asking, that the | | state of creative emptiness is not a thing to | | be cultivated- it is there, it comes darkly, | | without any invitation, and only in that state | | is there a possibility of renewal, newness, | | revolution. | \____________________________________________________/ 5P9i0s8y19Z id=32 dt=Text Tue, 30 2 Tuesday, January 30th 2007 (Day 30) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ MAR/ APR/ MAY/ +--[01]--[31]--[30]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Selfknowledge | | ============== | | | | Right thinking comes with self-knowledge. | | Without understanding yourself, you have no | | basis for thought; without self-knowledge what | | you think is not true.You and the world are not | | two different entities with separate problems; | | you and the world are one. Your problem is the | | world's problem. You may be the result of | | certain tendencies, of environmental | | influences, but you are not different | | fundamentally from another. Inwardly we are | | very much alike; we are all driven by greed, | | ill will, fear, ambition, and so on. Our | | beliefs, hopes, aspirations have a common | | basis. We are one; we are one humanity, though | | the artificial frontiers of economics and | | politics and prejudice divide us. If you kill | | another, you are destroying yourself. You are | | the center of the whole, and without | | understanding yourself you cannot understand | | reality.We have anintellectual knowledge of | | this unity but we keep knowledge and feeling in | | different compartments and hence we never | | experience the extraordinary unity of man. | \____________________________________________________/ 5P9i0s8y19Z id=33 dt=Text Wed, 31 2 Wednesday, January 31st 2007 (Day 31) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ MAY/ +--[02]--[01]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Relationship is a mirror | | ======================== | | | | Self-knowledge is not according to any formula. | | You may go to a psychologist or a psychoanalyst | | to find out about yourself, but that is not | | self-knowledge. Self-knowledge, comes into | | being when we are aware, of ourselves in | | relationship, which shows what we are from | | moment to moment. Relationship is a mirror in | | which to see ourselves as we actually are. But | | most of us are incapable of looking at | | ourselves as we are in relationship, because we | | immediately begin to condemn or justify what we | | see. We judge, we evaluate, we compare, we deny | | or accept, but we never observe actually what | | is, and for most people this seems to be the | | most difficult thing to do; yet this alone is | | the beginning of self-knowledge. If one is able | | to see oneself as one is in this extraordinary | | mirror of relationship which does not distort, | | if one can just look into this mirror with full | | attention and see actually what is, be aware of | | it without condemnation, without judgment, | | without evaluation - and one does this when | | there is earnest in terest then one will find | | that the mind is capable of freeing itself from | | all conditioning; and it is only then that the | | mind is free to discover that which lies beyond | | the field of thought.After all,however learned | | or however petty the mind may be, it is | | consciously or unconsciously limited, | | conditioned, and any extension of this | | conditioning is still within the field of | | thought. So freedom is something entirely | | different. | \____________________________________________________/ 5P9i0s8y19Z id=34 dt=Text February 1 F-E-B-R-U-A-R-Y 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 02 11 18 24 01 02 03 04 ---+---+---+--- 05 06 07 08 09 10 11 12 13 14 15 16 17[18] AQUARIUS _/ 19 20 21 22 23 24 25 26 27 28 \_ PISCES Monthly Goals: 5P9i0s8y19Z id=35 dt=Text Thu, 01 2 Thursday, February 1st 2007 (Day 32) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[03]--[02]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Becoming is strife | | ================== | | | | Life as weknow it, our daily life, is a process | | of becoming. I am poor and I act with an end in | | view, which is to become rich. I am ugly and I | | want to become beautiful. Therefore my life is | | a process of becoming something. The will to be | | is the will to become, at different levels of | | consciousness, in different states, in which | | there is challenge, response, naming and | | recording. Now, this becoming is strife, this | | becoming is pain, it is not? It is a constant | | struggle: I am this, and I want to become that. | \____________________________________________________/ 5P9i0s8y19Z id=36 dt=Text Fri, 02 2 Friday, February 2nd 2007 (Day 33) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[04]--[03]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | All becoming is disintegration | | ============================== | | | | The mind has an idea, perhaps pleasurable, and | | it wants to be like that idea, which is a | | projection of your desire. You are this, which | | you do not like, and you want to become that, | | which you like. The ideal is a self-projection; | | the opposite is an extension of what is; it is | | not the opposite at all, but a continuity of | | what is, perhaps somewhat modified. The | | projection is self-willed, and conflict is the | | struggle towards the projection.... You are | | struggling to become something, and that | | something is part of yourself. The ideal is | | your own projection. See how the mind has | | played a trick upon itself. You are struggling | | after words, pursuing your own projection, your | | own shadow. You are violent, and you are | | struggling to become nonviolent, the ideal; but | | the ideal is a projection of what is, only | | under a different name.When you are aware of | | this trick which you have played upon yourself, | | then the false as the false is seen. The | | struggle towards an illusion is the | | disintegrating factor. All conflict, all becomi | | ng is disintegration. When there is an | | awareness of this trick that the mind has | | played upon itself, then there is only what is. | | When the mind is stripped of all becoming, of | | all ideals, of all comparison and condemnation, | | when its own structure has collapsed, then the | | what is has undergone complete transformation. | | As long as there is the naming of what is, | | there is relationship between the mind and what | | is; but when this naming process -which is | | memory, the very structure of the mind- is not, | | then what is is not. In this transformation | | alone is there integration. | \____________________________________________________/ 5P9i0s8y19Z id=37 dt=Text Sat, 03 2 Saturday, February 3rd 2007 (Day 34) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[05]--[04]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Can the crude mind become sensitive | | ==================================== | | | | Listen tothe question, to the meaning behind | | the words. Can the crude mind become sensitive? | | If I say my mind is crude and I try to become | | sensitive, the very effort to become sensitive | | is crudity. Please see this. Don't be | | intrigued, but watch it. Whereas, if I | | recognize that I am crude without wanting to | | change, without trying to become sensitive, if | | I begin to understand what crudeness is, | | observe it in my life from day to day -the | | greedy way I eat, the roughness with which I | | treat people, the pride, the arrogance, the | | coarseness of my habits and thoughts -then that | | very observation transforms what | | is.Similarly,if I am stupid and I say I must | | become intelligent, the effort to become | | intelligent is only a greater form of | | stupidity; because what is important is to | | understand stupidity. However much I may try to | | become intelligent, my stupidity will remain. I | | may acquire the superficial polish of learning, | | I may be able to quote books, repeat passages | | from great authors, but basically I shall still | | be stupid. But if I see and understand | | stupidity as it expresses itself in my daily | | life- how I behave towards my servant, how I | | regard my neighbor, the poor man, the rich man, | | the clerk- then that very awareness brings | | about a breaking up of stupidity. | \____________________________________________________/ 5P9i0s8y19Z id=38 dt=Text Sun, 04 2 Sunday, February 4th 2007 (Day 35) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[06]--[05]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Opportunities for selfexpansion | | ================================ | | | | ...Hierarchical structure offers an excellent | | opportunity for self-expansion. You may want | | brotherhood, but how can there be brotherhood | | if you are pursuing spiritual distinctions? You | | may smile at worldly titles; but when you admit | | the Master, the savior, the guru in the realm | | of the spirit, are you not carrying over the | | worldly attitude? Can there be hierarchical | | divisions or degrees in spiritual growth, in | | the understanding of truth, in the realization | | of God? Love admits no division. Either you | | love, or do not love; but do not make the lack | | of love into a long-drawn-out process whose end | | is love. When you know you do not love, when | | you are choicelessly aware of that fact, then | | there is a possibility of transformation; but | | to sedulously cultivate this distinction | | between the Master and the pupil, between those | | who have attained and those who have not, | | between the savior and the sinner, is to deny | | love. The exploiter, who is in turn exploited, | | finds a happy hunting-ground in this darkness | | and illusion....Se paration between God or | | reality and yourself is brought about by you, | | by the mind that clings to the known, to | | certainty, to security. This separation cannot | | be bridged over; there is no ritual, no | | discipline, no sacrifice that can carry you | | across it; there is no savior, no Master, no | | guru who can lead you to the real or destroy | | this separation. The division is not between | | the real and yourself; it is in | | yourself....What isessential is to understand | | the increasing conflict of desire; and this | | understanding comes only through self-knowledge | | and constant awareness of the movements of the | | self. | \____________________________________________________/ 5P9i0s8y19Z id=39 dt=Text Mon, 05 2 Monday, February 5th 2007 (Day 36) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[07]--[06]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond all experiencing | | ======================= | | | | Understanding of the self requires a great deal | | of intelligence, a great deal of watchfulness, | | alertness, watching ceaselessly, so that it | | does not slip away. I who am very earnest, want | | to dissolve the self. When I say that, I know | | it is possible to dissolve the self. Please be | | patient. The moment I say "I want to dissolve | | this", and in the process I follow for the | | dissolution of that, there is the experiencing | | of the self; and so, the self is strengthened. | | So, how is it possible for the self not to | | experience? One can see that creation is not at | | all the experience of the self. Creation is | | when the self is not there, because creation is | | not intellectual, is not of the mind, is not | | self-projected, is something beyond all | | experiencing, as we know it. Is it possible for | | the mind to be quite still, in a state of | | nonrecognition, which is, non-experiencing, to | | be in a state in which creation can take place | | -which means, when the self is not there, when | | the self is absent? Am I making myself clear or | | not? ...The pr oblem is this, is it not? Any | | movement of the mind, positive or negative, is | | an experience which actually strengthens the | | `me'. Is it possible for the mind not to | | recognize? That can only take place when there | | is complete silence, but not the silence which | | is an experience of the self and which | | therefore strengthens the self. | \____________________________________________________/ 5P9i0s8y19Z id=40 dt=Text Tue, 06 2 Tuesday, February 6th 2007 (Day 37) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[08]--[07]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What is the self | | ================= | | | | The searchfor power, position, authority, | | ambition and all the rest are the forms of the | | self in all its different ways. But what is | | important is to understand the self and I am | | sure you and I are convinced of it. If I may | | add here, let us be earnest about this matter; | | because I feel that if you and I as | | individuals, not as a group of people belonging | | to certain classes, certain societies, certain | | climatic divisions, can understand this and act | | upon this, then I think there will be real | | revolution. The moment it becomes universal and | | better organized, the self takes shelter in | | that; whereas, if you and I as individuals can | | love, can carry this out actually in everyday | | life, then the revolution that is so essential | | will come into being....You know what I mean by | | the self? By that, I mean the idea, the memory, | | the conclusion, the experience, the various | | forms of namable and unnamable intentions, the | | conscious endeavor to be or not to be, the | | accumulated memory of the unconscious, the | | racial, the group, the indi vidual, the clan, | | and the whole of it all, whether it is | | projected outwardly in action, or projected | | spiritually as virtue; the striving after all | | this is the self. In it is included the | | competition, the desire to be. The whole | | process of that, is the self; and we know | | actually when we are faced with it, that it is | | an evil thing. I am using the word evil | | intentionally, because the self is dividing; | | the self is self-enclosing; its activities, | | however noble, are separated and isolated. We | | know all this. We also know that extraordinary | | are the moments when the self is not there, in | | which there is no sense of endeavor, of effort, | | and which happens when there is love. | \____________________________________________________/ 5P9i0s8y19Z id=41 dt=Text Wed, 07 2 Wednesday, February 7th 2007 (Day 38) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[09]--[08]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | When thereis love self is not | | ============================== | | | | Reality, truth, is not to be recognized. For | | truth to come, belief, knowledge, experiencing, | | virtue, pursuit of virtue - which is different | | from being virtuous- all this must go. The | | virtuous person who is conscious of pursuing | | virtue can never find reality. He may be a very | | decent person; that is entirely different from | | the man of truth, from the man who understands. | | To the man of truth, truth has come into being. | | A virtuous man is a righteous man, and a | | righteous man can never understand what is | | truth; because virtue to him is the covering of | | the self, the strengthening of the self; | | because he is pursuing virtue. When he says `I | | must be without greed', the state in which he | | is non-greedy and which he experiences, | | strengthens the self. That is why it is so | | important to be poor, not only in the things of | | the world, but also in belief and in knowledge. | | A man rich with worldly riches, or a man rich | | in knowledge and belief, will never know | | anything but darkness, and will be the center | | of all mischief and misery. But if you and I, | | as individuals, can see this whole working of | | the self, then we shall know what love is. I | | assure you that is the only reformation which | | can possibly change the world. Love is not the | | self. Self cannot recognize love. You say "I | | love," but then, in the very saying of it, in | | the very experiencing of it, love is not. But, | | when you know love, self is not. When there is | | love, self is not. | \____________________________________________________/ 5P9i0s8y19Z id=42 dt=Text Thu, 08 2 Thursday, February 8th 2007 (Day 39) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[10]--[09]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding what is | | ===================== | | | | Surely, aman who is understanding life does not | | want beliefs. A man who loves, has no beliefs- | | he loves. It is the man who is consumed by the | | intellect who has beliefs, because intellect is | | always seeking security, protection; it is | | always avoiding danger, and therefore it builds | | ideas, beliefs, ideals, behind which it can | | take shelter. What would happen if you dealt | | with violence directly, now? You would be a | | danger to society; and because the mind | | foresees the danger, it says "I will achieve | | the ideal of non-violence ten years later which | | is such a fictitious, false process.... To | | understand what is, is more important than to | | create and follow ideals because ideals are | | false, and what is is the real. To understand | | what is requires an enormous capacity, a swift | | and unprejudiced mind. It is because we don't | | want to face and understand what is that we | | invent the many ways of escape and give them | | lovely names as the ideal, the belief,God. | | Surely, it is only when I see the false as the | | false that my mind is capa ble of perceiving | | what is true. A mind that is confused in the | | false, can never find the truth. Therefore, I | | must understand what is false in my | | relationships, in my ideas, in the things about | | me because to perceive the truth requires the | | understanding of the false. Without removing | | the causes of ignorance, there cannot be | | enlightenment; and to seek enlightenment when | | the mind is unenlightened is utterly empty, | | meaningless. Therefore, I must begin to see the | | false in my relationships with ideas, with | | people, with things. When the mind sees that | | which is false, then that which is true comes | | into being and then there is ecstasy, there is | | happiness. | \____________________________________________________/ 5P9i0s8y19Z id=43 dt=Text Fri, 09 2 Friday, February 9th 2007 (Day 40) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[11]--[10]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What we believe | | =============== | | | | Does belief give enthusiasm? Can enthusiasm | | sustain itself without a belief, and is | | enthusiasm at all necessary, or is a different | | kind of energy needed, a different kind of | | vitality, drive? Most of us have enthusiasm for | | something or other. We are very keen, very | | enthusiastic about concerts, about physical | | exercise, or going to a picnic. Unless it is | | nourished all the time by something or other, | | it fades away and we have a new enthusiasm for | | other things. Is there a self-sustaining force, | | energy, which doesn't depend on a belief?The | | otherquestion is: Do we need a belief of any | | kind, and if we do, why is it necessary? That's | | one of the problems involved. We don't need a | | belief that there is sunshine, the mountains, | | the rivers. We don't need a belief that we and | | our wives quarrel. We don't have to have a | | belief that life is a terrible misery with its | | anguish, conflict, and constant ambition; it is | | a fact. But we demand a belief when we want to | | escape from a fact into an unreality. | \____________________________________________________/ 5P9i0s8y19Z id=44 dt=Text Sat, 10 2 Saturday, February 10th 2007 (Day 41) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[12]--[11]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Agitated by belief | | ================== | | | | So, your religion, your belief in God, is an | | escape from actuality, and therefore it is no | | religion at all. The rich man who accumulates | | money through cruelty, through dishonesty, | | through cunning exploitation believes in God; | | and you also believe in God, you also are | | cunning, cruel, suspicious, envious. Is God to | | be found through dishonesty, through deceit, | | through cunning tricks of the mind? Because you | | collect all the sacred books and the various | | symbols of God, does that indicate that you are | | a religious person? So, religion is not escape | | from the fact; religion is the understanding of | | the fact of what you are in your everyday | | relationships; religion is the manner of your | | speech, the way you talk, the way you address | | your servants, the way you treat your wife, | | your children, and neighbors. As long as you do | | not understand your relationship with your | | neighbor, with society, with your wife and | | children, there must be confusion; andwhatever | | it does, the mind that is confused will only | | create more confusion, m ore problems and | | conflict. A mind that escapes from the actual, | | from the facts of relationship, shall never | | find God; a mind that is agitated by belief | | shall not know truth. But the mind that | | understands its relationship with property, | | with people, with ideas, the mind which no | | longer struggles with the problems which | | relationship creates, and for which the | | solution is not withdrawal but the | | understanding of love-such a mind alone can | | understand reality. | \____________________________________________________/ 5P9i0s8y19Z id=45 dt=Text Sun, 11 2 Sunday, February 11th 2007 (Day 42) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[13]--[12]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond belief | | ============= | | | | We realizethat life is ugly, painful, | | sorrowful; we want some kind of theory, some | | kind of speculation or satisfaction, some kind | | of doctrine, which will explain all this, and | | so we are caught in explanation, in words, in | | theories, and gradually, beliefs become deeply | | rooted and unshakable because behind those | | beliefs, behind those dogmas, there is the | | constant fear of the unknown. But we never look | | at that fear; we turn away from it. The | | stronger the beliefs, the stronger the dogmas. | | And when we examine these beliefs- the | | Christian, the Hindu, the Buddhist- we find | | that they divide people. Each dogma, each | | belief has a series of rituals, a series of | | compulsions which bind man and separate man. | | So, we start with an inquiry to find out what | | is true, what the significance is of this | | misery, this struggle, this pain; and we are | | soon caught up in beliefs, in rituals, in | | theories.Belief iscorruption because, behind | | belief and morality lurks the mind, the self | | the self growing big, powerful and strong. We | | consider belief in God, the belief in | | something, as religion. We consider that to | | believe is to be religious. You understand? If | | you do not believe, you will be considered an | | atheist, you will be condemned by society. One | | society will condemn those who believe in God, | | and another society will condemn those who do | | not. They are both the same. So, religion | | becomes a matter of belief- and belief acts and | | has a corresponding influence on the mind; the | | mind then can never be free. But it is only in | | freedom that you can find out what is true, | | what is God, not through any belief, because | | your very belief projects what you think ought | | to be God, what you think ought to be true. | \____________________________________________________/ 5P9i0s8y19Z id=46 dt=Text Mon, 12 2 Monday, February 12th 2007 (Day 43) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[14]--[13]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The screen of belief | | ==================== | | | | You believe in God, and another does not | | believe in God, so your beliefs separate you | | from each other. Belief throughout the world is | | organized as Hinduism, Buddhism, or | | Christianity, and so it divides man from man. | | We are confused, and we think that through | | belief we shall clear the confusion; that is, | | belief is superimposed on the confusion, and we | | hope that confusion will thereby be cleared | | away. But belief is merely an escape from the | | fact of confusion; it does not help us to face | | and to understand the fact but to run away from | | the confusion in which we are. To understand | | the confusion, belief is not necessary, and | | belief only acts as a screen between ourselves | | and our problems. So, religion, which is | | organized belief, becomes a means of escape | | from what is, from the fact of confusion. The | | man who believes in God, the man who believes | | in the hereafter, or who has any other form of | | belief, is escaping from the fact of what he | | is.Do you not know those who believe in God, | | who do puja, who repeat certain chan ts and | | words, and who in their daily life are | | dominating, cruel, ambitious, cheating, | | dishonest? Shall they find God? Are they really | | seeking God? Is God to be found through | | repetition of words, through belief? But such | | people believe in God, they worship God, they | | go to the temple every day, they do everything | | to avoid the fact of what they are -and such | | people you consider respectable because they | | are yourself. | \____________________________________________________/ 5P9i0s8y19Z id=47 dt=Text Tue, 13 2 Tuesday, February 13th 2007 (Day 44) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[15]--[14]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Meeting life anew | | ================= | | | | One of thethings, 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 wi | | thout 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. | \____________________________________________________/ 5P9i0s8y19Z id=48 dt=Text Wed, 14 2 Wednesday, February 14th 2007 (Day 45) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[16]--[15]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Belief hinders true understanding | | ================================= | | | | If we hadno belief, what would happen to us? | | Shouldn't we be very frightened of what might | | happen? If we had no pattern of action, based | | on a belief- either in God, or in communism, or | | in socialism, or in imperialism, or in some | | kind of religious formula, some dogma in which | | we are conditioned- we should feel utterly | | lost, shouldn't we? And is not this acceptance | | of a belief the covering up of that fear -the | | fear of being really nothing, of being empty? | | After all, a cup is useful only when it is | | empty; and a mind that is filled with beliefs, | | with dogmas, with assertions, with quotations, | | is really an uncreative mind; it is merely a | | repetitive mind. To escape from that fear- that | | fear of emptiness, that fear of loneliness, | | that fear of stagnation, of not arriving, not | | succeeding, not achieving, not being something, | | not becoming something -is surely one of the | | reasons, is it not, why we accept beliefs so | | eagerly and greedily? And, through acceptance | | of belief, do we understand ourselves? On the | | contrary. A beli ef, religious or political, | | obviously hinders the understanding of | | ourselves. It acts as a screen through which we | | look at ourselves. And can we look at ourselves | | without beliefs? If we remove these beliefs, | | the many beliefs that one has, is there | | anything left to look at? If we have no beliefs | | with which the mind has identified itself, then | | the mind, without identification, is capable of | | looking at itself as it is -and then, surely | | there is the beginning of the understand of | | oneself. | \____________________________________________________/ 5P9i0s8y19Z id=49 dt=Text Thu, 15 2 Thursday, February 15th 2007 (Day 46) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[17]--[16]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Direct observation | | ================== | | | | Why do ideas take root in our minds? Why do not | | facts become all-important- not ideas? Why do | | theories, ideas, become so significant rather | | than the fact? Is it that we cannot understand | | the fact, or have not the capacity, or are | | afraid of facing the fact? Therefore, ideas, | | speculations, theories are a means of escaping | | away from the fact....You may run away, you may | | do all kinds of things; the facts are there the | | fact that one is angry, the fact that one is | | ambitious, the fact that one is sexual, a dozen | | things. You may suppress them, you may | | transmute them, which is another form of | | suppression; you may control them, but they are | | all suppressed, controlled, disciplined with | | ideas....Do not ideas waste our energy? Do not | | ideas dull the mind? You may be clever in | | speculation, in quotations; but it is obviously | | a dull mind which quotes, that has read a lot | | and quotes....You remove the conflict of the | | opposite at one stroke if you live with the | | fact and therefore liberate the energy to face | | the fact. For most of us, contradiction is an | | extraordinary field in which the mind is | | caught. I want to do this, and I do something | | entirely different; but if I face the fact of | | wanting to do this, there is no contradiction; | | and therefore, at one stroke I abolish | | altogether all sense of the opposite, and my | | mind then is completely concerned with what is, | | and with the understanding of what is. | \____________________________________________________/ 5P9i0s8y19Z id=50 dt=Text Fri, 16 2 Friday, February 16th 2007 (Day 47) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[18]--[17]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Action without idea | | =================== | | | | It is onlywhen the mind is free from idea that | | there can be experiencing. Ideas are not truth; | | and truth is something that must be experienced | | directly, from moment to moment. It is not an | | experience which you want -which is then merely | | sensation. Only when one can go beyond the | | bundle of ideas -which is the "me," which is | | the mind, which has a partial or complete | | continuity only when one can go beyond that, | | when thought is completely silent, is there a | | state of experiencing. Then one shall know what | | truth is. | \____________________________________________________/ 5P9i0s8y19Z id=51 dt=Text Sat, 17 2 Saturday, February 17th 2007 (Day 48) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[19]--[18]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Action without the process of thought | | ===================================== | | | | What do wemean by idea? Surely idea is the | | process of thought. Is it not? Idea is a | | process of mentation, of thinking; and thinking | | is always a reaction either of the conscious or | | of the unconscious. Thinking is a process of | | verbalization which is the result of memory; | | thinking is a process of time. So, when action | | is based on the process of thinking, such | | action must inevitably be conditioned, | | isolated. Idea must oppose idea, idea must be | | dominated by idea. There is a gap then between | | action and idea. What we are trying to find out | | is whether it is possible for action to be | | without idea. We see how idea separates people. | | As I have already explained, knowledge and | | belief are essentially separating qualities. | | Beliefs never bind people; they always separate | | people; when action is based on belief or an | | idea or an ideal, such an action must | | inevitably be isolated, fragmented. Is it | | possible to act without the process of thought, | | thoughtbeing a process of time, a process of | | calculation, a process of self-protectio n, a | | process of belief, denial, condemnation, | | justification. Surely, it must have occurred to | | you as it has to me, whether action is at all | | possible without idea. | \____________________________________________________/ 5P9i0s8y19Z id=52 dt=Text Sun, 18 2 Sunday, February 18th 2007 (Day 49) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[20]--[19]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Do ideas limit action | | ====================== | | | | Can ideasever produce action, or do ideas | | merely mold thought and therefore limit action? | | When action is compelled by an idea, action can | | never liberate man. It is extraordinarily | | important for us to understand this point. If | | an idea shapes action, then action can never | | bring about the solution to our miseries | | because, before it can be put into action, we | | have first to discover how the idea comes into | | being. | \____________________________________________________/ 5P9i0s8y19Z id=53 dt=Text Mon, 19 2 Monday, February 19th 2007 (Day 50) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[21]--[20]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Ideology prevents action | | ======================== | | | | The worldis always close to catastrophe. But it | | seems to be closer now. Seeing this approaching | | catastrophe, most of us take shelter in idea. | | We think that this catastrophe, this crisis, | | can be solved by an ideology. Ideology is | | always an impediment to direct relationship, | | which prevents action. We want peace only as an | | idea, but not as an actuality. We want peace on | | the verbal level which is only on the thinking | | level, though we proudly call it the | | intellectual level. But the word peace is not | | peace. Peace can only be when the confusion | | which you and another make ceases. We are | | attached to the world of ideas and not to | | peace. We search for new social and political | | patterns and not for peace; we are concerned | | with the reconciliation of effects and not in | | putting aside the cause of war. This search | | will bring only answers conditioned by the | | past. This conditioning is what we call | | knowledge, experience; and the new changing | | facts aretranslated, interpreted, according to | | this knowledge. So, there is conflict bet ween | | what is and the experience that has been. The | | past, which is knowledge, must ever be in | | conflict with the fact, which is ever in the | | present. So, this will not solve the problem | | but will perpetuate the conditions which have | | created the problem. | \____________________________________________________/ 5P9i0s8y19Z id=54 dt=Text Tue, 20 2 Tuesday, February 20th 2007 (Day 51) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[22]--[21]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Action without ideation | | ======================= | | | | The idea is the result of the thought process, | | the thought process is the response of memory, | | and memory is always conditioned. Memory is | | always in the past, and that memory is given | | life in the present by a challenge. Memory has | | no life in itself; it comes to life in the | | present when confronted by a challenge. And all | | memory, whether dormant or active, is | | conditioned, is it not? Therefore there has to | | be quite a different approach. You have to find | | out for yourself, inwardly, whether you are | | acting on an idea, and if there can be action | | without ideation. | \____________________________________________________/ 5P9i0s8y19Z id=55 dt=Text Wed, 21 2 Wednesday, February 21st 2007 (Day 52) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[23]--[22]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Acting without idea is the way of love | | ====================================== | | | | Thought must always be limited by the thinker | | who is conditioned; the thinker is always | | conditioned and is never free; if thought | | occurs, immediately idea follows. Idea in order | | to act is bound to create more confusion. | | Knowing all this, is it possible to act without | | idea? Yes, it is the way of love. Love is not | | an idea; it is not a sensation; it is not a | | memory; it is not a feeling of postponement, a | | self protective device. We can only be aware of | | the way of love when we understand the whole | | process of idea. Now, is it possible to abandon | | the other ways and know the way of love which | | is the only redemption? No other way, political | | or religious, will solve the problem. This is | | not a theory which you will have to think over | | and adopt in your life; it must be | | actual......When you love, is there idea? Do | | not accept it; just look at it, examine it, go | | into it profoundly; because every other way we | | have tried, and there is no answer to misery. | | Politicians may promise it; the so-called | | religious organizations may p romise future | | happiness; but we have not got it now, and the | | future is relatively unimportant when I am | | hungry. We have tried every other way; and we | | can only know the way of love if we know the | | way of idea and abandon idea, which is to act. | \____________________________________________________/ 5P9i0s8y19Z id=56 dt=Text Thu, 22 2 Thursday, February 22nd 2007 (Day 53) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[24]--[23]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Conflict of the opposites | | ========================= | | | | I wonder if there is such a thing as evil? | | Please give your attention, go with me, let us | | inquire together. We say there is good and | | evil. There is envy and love, and we say that | | envy is evil and love is good. Why do we divide | | life, calling this good and that bad, thereby | | creating the conflict of the opposites? Not | | that there is not envy, hate, brutality in the | | human mind and heart, an absence of compassion, | | love, but why do we divide life into the thing | | called good and the thing called evil? Is there | | not actually only one thing, which is a mind | | that is inattentive? Surely, when there is | | complete attention, that is, when the mind is | | totally aware, alert, watchful, there is no | | such thing as evil or good; there is only an | | awakened state. Goodness then is not a quality, | | not a virtue, it is a state of love. When there | | is love, there is neither good nor bad, there | | is only love. When you really love somebody, | | you are not thinking of good or bad, your whole | | being is filled with that love. It is only when | | there is th e cessation of complete attention, | | of love, that there comes the conflict between | | what I am and what I should be. Then that which | | I am is evil, and that which I should be is the | | so-called good....You watch your own mind and | | you will see that the moment the mind ceases to | | think in terms of becoming something, there is | | a cessation of action which is not stagnation; | | it is a state of total attention, which is | | goodness. | \____________________________________________________/ 5P9i0s8y19Z id=57 dt=Text Fri, 23 2 Friday, February 23rd 2007 (Day 54) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[25]--[24]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond duality | | ============== | | | | Are you not aware of it? Are not its actions | | obvious, its sorrow crushing? Who has created | | it but each one of us? Who is responsible for | | it but each one of us? As we have created good, | | however little, so we have created evil, | | however vast. Good and evil are part of us and | | are also independent of us. When we think-feel | | narrowly, enviously, with greed and hate, we | | are adding to the evil which turns and rends | | us. This problem of good and evil, this | | conflicting problem, is always with us as we | | are creating it. It has become part of us, this | | wanting and not wanting, loving and hating, | | craving and renouncing. We are continually | | creating this duality in which thought-feeling | | is caught up. Thought-feeling can go beyond and | | above good and its opposite only when it | | understands its cause -craving. In | | understanding merit and demerit there is | | freedom from both. Opposites cannot be fused | | and they are to be transcended through the | | dissolution of craving. Each opposite must be | | thought out, felt out, as extensively and | | deeply as possible, through all the layers of | | consciousness; through this thinking out, | | feeling out, a new comprehension is awakened | | which is not the product of craving or of | | time.There is evil in the world to which we are | | contributing as we contribute to the good. Man | | seems to unite more in hate than in good. A | | wise man realizes the cause of evil and good, | | and through understanding frees thought-feeling | | from it. | \____________________________________________________/ 5P9i0s8y19Z id=58 dt=Text Sat, 24 2 Saturday, February 24th 2007 (Day 55) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[26]--[25]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Justifying evil | | =============== | | | | Obviouslythe present crisis throughout the | | world is exceptional, without precedent. There | | have been crises of varying types at different | | periods throughout history- social, national, | | political. Crises come and go; economic | | recessions, depressions, come, get modified, | | and continue in a different form. We know that; | | we are familiar with that process. Surely the | | present crisis is different, is it not? It is | | different first because we are dealing not with | | money nor with tangible things but with ideas. | | The crisis is exceptional because it is in the | | field of ideation. We are quarreling with | | ideas, we are justifying murder; everywhere in | | the world we are justifying murder as a means | | to a righteous end, which in itself is | | unprecedented. Before, evil was recognized to | | be evil, murder was recognized to be murder, | | but now murder is a means to achieve a noble | | result. Murder, whether of one person or of a | | group of people, is justified, because the | | murderer, or the group that the murderer | | represent, justifies it as a means of achieving | | a result that will be beneficial to man. That | | is we sacrifice the present for the future -and | | it does not matter what means we employ as long | | as our declared purpose is to produce a result | | that we say will be beneficial to man. | | Therefore, the implication is that a wrong | | means will produce a right end and you justify | | the wrong means through ideation.... We have a | | magnificent structure of ideas to justify evil | | and surely that is unprecedented. Evil is evil; | | it cannot bring about good. War is not a means | | to peace. | \____________________________________________________/ 5P9i0s8y19Z id=59 dt=Text Sun, 25 2 Sunday, February 25th 2007 (Day 56) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[27]--[26]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Goodness has no motive | | ====================== | | | | If I havea motive to be good, does that bring | | about goodness? Or is goodness something | | entirely devoid of this urge to be good, which | | is ever based on a motive? Is good the opposite | | of bad, the opposite of evil? Every opposite | | contains the seed of its own opposite, does it | | not? There is greed, and there is the ideal of | | nongreed. When the mind pursues nongreed, when | | it tries to be nongreedy, it is still greedy | | because it wants to be something. Greed implies | | desiring, acquiring, expanding; and when the | | mind sees that it does not pay to be greedy, it | | wants to be nongreedy, so the motive is still | | the same, which is to be or to acquire | | something. When the mind wants not to want, the | | root of want, of desire, is still there. So | | goodness is not the opposite of evil; it is a | | totally different state. And what is that | | state?Obviously,goodness has no motive because | | all motive is based on the self; it is the | | egocentric movement of the mind. So what do we | | mean by goodness? Surely, there is goodness | | only when there is total attention. Attention | | has no motive. When there is a motive for | | attention, is there attention? If I pay | | attention in order to acquire something, the | | acquisition, whether it be good or bad, is not | | attention it is a distraction. A division. | | There can be goodness only when there is a | | totality of attention in which there is no | | effort to be or not to be. | \____________________________________________________/ 5P9i0s8y19Z id=60 dt=Text Mon, 26 2 Monday, February 26th 2007 (Day 57) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[28]--[27]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Human evolution | | =============== | | | | Must we know drunkenness to know sobriety? Must | | you go through hate in order to know what it is | | to be compassionate? Must you go through wars, | | destroying yourself and others, to know what | | peace is? Surely, this is an utterly false way | | of thinking, is it not? First you assume that | | there is evolution, growth, a moving from bad | | to good, and then you fit your thinking into | | that pattern. Obviously, there is physical | | growth, the little plant becoming the big tree; | | there is technological progress, the wheel | | evolving through centuries into the jet plane. | | But is there psychological progress, evolution? | | That is what we are discussing -whether there | | is a growth, an evolution of the "me," | | beginning with evil and ending up in good. | | Through a process of evolution, through time, | | can the "me," which is the center of evil, ever | | become noble, good? Obviously not. That which | | is evil, the psychological "me," will always | | remain evil. But we do not want to face that. | | We think that through the process of time, | | through growth and ch ange, the "I" will | | ultimately become reality. This is our hope, | | that is our longing -that the "I" will be made | | perfect through time. What is this "I," this | | "me"? It is a name, a form, a bundle of | | memories, hopes, frustrations, longings, pains, | | sorrows, passing joys. We want this "me" to | | continue and become perfect, and so we say that | | beyond the "me" there is a "super-me," a higher | | self, a spiritual entity which is timeless, but | | since we have thought of it, that "spiritual" | | entity is still within the field of time, is it | | not? If we can think about it, it is obviously | | within the field of our reasoning. | \____________________________________________________/ 5P9i0s8y19Z id=61 dt=Text Tue, 27 2 Tuesday, February 27th 2007 (Day 58) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[29]--[28]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from occupation | | ======================= | | | | Can the mind be free from the past, free from | | thought -not from the good or bad thought? How | | do I find out? I can only find out by seeing | | what the mind is occupied with. If my mind is | | occupied with the good or occupied with the | | bad, then it is only concerned with the past, | | it is occupied with the past. It is not free of | | the past. So, what is important is to find out | | how the mind is occupied. If it is occupied at | | all, it is always occupied with the past | | because all our consciousness is the past. The | | past is not only on the surface but on the | | highest level, and the stress on the | | unconscious is also the past....Can the mind be | | free from occupation? This means -can the mind | | be completely without being occupied and let | | memory, the thoughts good and bad, go by | | without choosing? The moment the mind is | | occupied with one thought, good or bad, then it | | is concerned with the past.... If you really | | listen -not just merely verbally, but really | | profoundly- then you will see that there is | | stability which is not of the mind, which is | | the freedom from the past.Yet, the past can | | never be put aside. There is a watching of the | | past as it goes by, but not occupation with the | | past. So the mind is free to observe and not to | | choose. Where there is choice in this movement | | of the river of memory, there is occupation; | | and the moment the mind is occupied, it is | | caught in the past; and when the mind is | | occupied with the past, it is incapable of | | seeing something real, true, new, original, | | uncontaminated. | \____________________________________________________/ 5P9i0s8y19Z id=62 dt=Text Wed, 28 2 Wednesday, February 28th 2007 (Day 59) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[30]--[29]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Thinking begets effort | | ====================== | | | | "How can Iremain free from evil thoughts, evil | | and wayward thoughts?" ...Is there the thinker, | | the one apart from thought, apart from the | | evil, wayward thoughts? Please watch your own | | mind. We say, "There is the I, the me that | | says, "This is a wayward thought," "This is | | bad," "I must control this thought," "I must | | keep to this thought." That is what we know. Is | | the one, the I, the thinker, the judger, the | | one that judges, the censor, different from all | | this? Is the I different from thought, | | different from envy, different from evil? The I | | which says that it is different from this evil | | is everlastingly trying to overcome me, trying | | to push me away, trying to become something. So | | you have this struggle, the effort to put away | | thoughts, not to be wayward.We have, in the | | very process of thinking, created this problem | | of effort. Do you follow? Then you give birth | | to discipline, controlling thought- the I | | controlling the thought which is not good, the | | I which is trying to become nonenvious, | | nonviolent, to be this an d to be that. So you | | have brought into being the very process of | | effort when there is the I and the thing which | | it is controlling. That is the actual fact of | | our everyday existence. | \____________________________________________________/ 5P9i0s8y19Z id=63 dt=Text March 1 M-A-R-C-H 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 04 12 19 26 01 02 03 04 ---+---+---+--- 05 06 07 08 09 10 11 12 13 14 15 16 17 18 PISCES _/ 19[20]21 22 23 24 25 26 27 28 29 30 31 \_ ARIES Monthly Goals: 5P9i0s8y19Z id=64 dt=Text Thu, 01 2 Thursday, March 1st 2007 (Day 60) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[31]--[30]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A free mind has humility | | ======================== | | | | Have you ever gone into the question of | | psychological dependence? If you go into it | | very deeply, you will find that most of us are | | terribly lonely. Most of us have such shallow, | | empty minds. Most of us do not know what love | | means. So, out of that loneliness, out of that | | insufficiency, out of the privation of life, we | | are attached to something, attached to the | | family; we depend upon it. And when the wife or | | the husband turns away from us, we are jealous. | | Jealousy is not love; but the love which | | society acknowledges in the family is made | | respectable. That is another form of defense, | | another form of escape from ourselves. So every | | form of resistance breeds dependence. And a | | mind that is dependent can never be free.You | | need to be free, because you will see that a | | mind that is free has the essence of humility. | | Such a mind, which is free and therefore has | | humility, can learn-not a mind that resists. | | Learning is an extraordinary thing-to learn, | | not to accumulate knowledge. Accumulating | | knowledge is quite a different thing. What we | | call knowledge is comparatively easy, because | | that is a movement from the known to the known. | | But to learn is a movement from the known to | | the unknown - you learn only like that, do you | | not? | \____________________________________________________/ 5P9i0s8y19Z id=65 dt=Text Fri, 02 2 Friday, March 2nd 2007 (Day 61) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ MAY/ JUN/ +--[01]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | We never question the problem of dependence | | =========================================== | | | | Why do wedepend? Psychologically, inwardly, we | | depend on a belief, on a system, on a | | philosophy; we ask another for a mode of | | conduct; we seek teachers who will give us a | | way of life which will lead us to some hope, | | some happiness. So we are always, are we not, | | searching for some kind of dependence, | | security. Is it possible for the mind ever to | | free itself from this sense of dependence? | | Which does not mean that the mind must achieve | | independence-that is only the reaction to | | dependence. We are not talking of independence, | | of freedom from a particular state. If we can | | inquire without the reaction of seeking freedom | | from a particular state of dependence, then we | | can go much more deeply into it.... We accept | | the necessity for dependence; we say it is | | inevitable. We have never questioned the whole | | issue at all, why each one of us seeks some | | kind of dependence. Is it not that we really, | | deep down, demand security, permanency? Being | | in a state of confusion, we want someone to get | | us out of that confusion. So, we are always | | concerned with how to escape or avoid the state | | in which we are. In the process of avoiding | | that state, we are bound to create some kind of | | dependence, which becomes our authority. If we | | depend on another for our security, for our | | inward well-being, there arise out of that | | dependence innumerable problems, and then we | | try to solve those problems-the problems of | | attachment. But we never question, we never go | | into the problem of dependence itself. Perhaps | | if we can really intelligently, with full | | awareness, go into this problem, then we may | | find that dependence is not the issue at | | all-that it is only a way of escaping from a | | deeper fact. | \____________________________________________________/ 5P9i0s8y19Z id=66 dt=Text Sat, 03 2 Saturday, March 3rd 2007 (Day 62) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[02]--[02]--[01]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is some deeper factor that makes us depen | | =============================================== | | | | We know wedepend-on our relationship with | | people or on some idea or on a system of | | thought. Why?...Actually, I do not think | | dependence is the problem; I think there is | | some other deeper factor that makes us depend. | | And if we can unravel that, then both | | dependence and the struggle for freedom will | | have very little significance; then all the | | problems which arise through dependence will | | wither away. So, what is the deeper issue? Is | | it that the mind abhors, fears, the idea of | | being alone? And does the mind know that state | | which it avoids? ...So long as that loneliness | | is not really understood, felt, penetrated, | | dissolved-whatever word you may like to use-so | | long as that sense of loneliness remains, | | dependence is inevitable, and one can never be | | free; one can never find out for oneself that | | which is true, that which is religion. | \____________________________________________________/ 5P9i0s8y19Z id=67 dt=Text Sun, 04 2 Sunday, March 4th 2007 (Day 63) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[03]--[03]--[02]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Become deeply aware | | =================== | | | | Dependencesets going the movement of aloofness | | and attachment, a constant conflict without | | comprehension, without a release. You must | | become aware of the process of attachment and | | dependence, become aware of it without | | condemnation, without judgment, and then you | | will perceive the significance of this conflict | | of opposites. If you become deeply aware and | | consciously direct thought to comprehend the | | full meaning of need, of dependence, your | | conscious mind will be open and clear about it; | | and then the subconscious with its hidden | | motives, pursuits and intentions, will project | | itself into the conscious. When this happens, | | you must study and understand each intimation | | of the subconscious If you do this many times, | | becoming aware of the projections of the | | subconscious after the conscious has thought | | out the problem as clearly as possible, then, | | even though you give your attention to other | | matters, the conscious and the subconscious | | willwork out the problem of dependence, or any | | other problem. Thus there is establi shed a | | constant awareness which will patiently and | | gently bring about integration; and if your | | health and diet are all right, this will in | | turn bring about fullness of being. | \____________________________________________________/ 5P9i0s8y19Z id=68 dt=Text Mon, 05 2 Monday, March 5th 2007 (Day 64) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[04]--[04]--[03]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Relationship | | ============ | | | | Relationship based on mutual need brings only | | conflict. However interdependent we are on each | | other, we are using each other for a purpose, | | for an end. With an end in view, relationship | | is not. You may use me and I may use you. In | | this usage, we lose contact. A society based on | | mutual usage is the foundation of violence. | | When we use another, we have only the picture | | of the end to be gained. The end, the gain, | | prevents relationship, communion. In the usage | | of another, however gratifying and comforting | | it may be, there is always fear. To avoid this | | fear, we must possess. From this possession | | there arises envy, suspicion, and constant | | conflict. Such a relationship can never bring | | about happiness.A societywhose structure is | | based on mere need, whether physiological or | | psychological, must breed conflict, confusion | | and misery. Society is the projection of | | yourself in relation with another, in which the | | need and the use are predominant. When you use | | another for your need, physically or | | psychologically, in actuality there is no | | relationship at all; you really have no contact | | with the other, no communion with the other. | | How can you have communion with the other when | | the other is used as a piece of furniture, for | | your convenience and comfort? So, it is | | essential to understand the significance of | | relationship in daily life. | \____________________________________________________/ 5P9i0s8y19Z id=69 dt=Text Tue, 06 2 Tuesday, March 6th 2007 (Day 65) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[05]--[05]--[04]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The me is the possession | | ========================== | | | | Renunciation, self-sacrifice, is not a gesture | | of greatness, to be praised and copied. We | | possess because without possession we are not. | | Possessions are many and varied. One who | | possesses no worldly things may be attached to | | knowledge, to ideas; another may be attached to | | virtue, another to experience, another to name | | and fame, and so on. Without possessions, the | | "me" is not; the "me" is the possession, the | | furniture, the virtue, the name. In its fear of | | not being, the mind is attached to name, to | | furniture, to value; and it will drop these in | | order to be at a higher level, the higher being | | the more gratifying, the more permanent. The | | fear of uncertainty, of not being, makes for | | attachment, for possession. When the possession | | is unsatisfactory or painful, we renounce it | | for a more pleasurable attachment. The ultimate | | gratifying possession is the word God, or its | | substitute, the State....So longas you are | | unwilling to be nothing, which in fact you are, | | you must inevitably breed sorrow and | | antagonism. The willi ngness to be nothing is | | not a matter of renunciation, of enforcement, | | inner or outer, but of seeing the truth of what | | is. Seeing the truth of what is brings freedom | | from the fear of insecurity, the fear which | | breeds attachment and leads to the illusion of | | detachment, renunciation. The love of what is | | is the beginning of wisdom. Love alone shares, | | it alone can commune; but renunciation and | | self-sacrifice are the ways of isolation and | | illusion. | \____________________________________________________/ 5P9i0s8y19Z id=70 dt=Text Wed, 07 2 Wednesday, March 7th 2007 (Day 66) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[06]--[06]--[05]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To exploit is to be exploited | | ============================= | | | | As most ofus seek power in one form or another, | | the hierarchical principle is established, the | | novice and the initiate, the pupil and the | | Master, and even among the Masters there are | | degrees of spiritual growth. Most of us love to | | exploit and be exploited, and this system | | offers the means, whether hidden or open. To | | exploit is to be exploited. The desire to use | | others for your psychological necessities makes | | for dependence, and when you depend you must | | hold, possess; and what you possess, possesses | | you. Without dependence, subtle or gross, | | without possessing things, people and ideas, | | you are empty, a thing of no importance. You | | want to be something, and to avoid the gnawing | | fear of being nothing you belong to this or | | that organization, to this or that ideology, to | | this church or that temple; so you are | | exploited, and you in your turn exploit. | \____________________________________________________/ 5P9i0s8y19Z id=71 dt=Text Thu, 08 2 Thursday, March 8th 2007 (Day 67) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[07]--[07]--[06]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The cultivation of detachment | | ============================= | | | | There is only attachment; there is no such | | thing as detachment. The mind invents | | detachment as a reaction to the pain of | | attachment. When you react to attachment by | | becoming "detached," you are attached to | | something else. So that whole process is one of | | attachment. You are attached to your wife or | | your husband, to your children, to ideas, to | | tradition, to authority, and so on; and your | | reaction to that attachment is detachment. The | | cultivation of detachment is the outcome of | | sorrow, pain. You want to escape from the pain | | of attachment, and your escape is to find | | something to which you think you can be | | attached. So there is only attachment, and it | | is a stupid mind that cultivates detachment. | | All the books say, "Be detached," but what is | | the truth of the matter? If you observe your | | own mind, you will see an extraordinary | | thing-that through cultivating detachment, your | | mind is becoming attached to something else. | \____________________________________________________/ 5P9i0s8y19Z id=72 dt=Text Fri, 09 2 Friday, March 9th 2007 (Day 68) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[08]--[08]--[07]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Attachment is selfdeception | | ============================ | | | | We are thethings we possess, we are that to | | which we are attached. Attachment has no | | nobility. Attachment to knowledge isnot | | different from any other gratifying addiction. | | Attachment is self-absorption, whether at the | | lowest or at the highest level.Attachment is | | self-deception, it is an escape from the | | hollowness of the self. The things to which we | | are attached- property, people, ideas -become | | all-important, for without the many things | | which fill its emptiness, the self is not. The | | fear of not being makes for possession; and | | fear breeds illusion, the bondage to | | conclusions. Conclusions, material or | | ideational, prevent the fruition of | | intelligence, the freedom in which alone | | reality can come into being; and without this | | freedom, cunning is taken for intelligence. The | | ways of cunning are always complex and | | destructive. It is this self-protective cunning | | that makes for attachment; and when attachment | | causes pain, it is this same cunning that seeks | | detachment and finds pleasure in the pride and | | vanity of renuncia tion. The understanding of | | the ways of cunning, the ways of the self, is | | the beginning of intelligence. | \____________________________________________________/ 5P9i0s8y19Z id=73 dt=Text Sat, 10 2 Saturday, March 10th 2007 (Day 69) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[09]--[09]--[08]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Face the fact and see what happens | | ======================================== | | | | We have all had the experience of tremendous | | loneliness, where books, religion, everything | | is gone and we are tremendously, inwardly, | | lonely, empty. Most of us can't face that | | emptiness, that loneliness, and we run away | | from it. Dependence is one of the things we run | | to, depend on, because we can't stand being | | alone with ourselves. We must have the radio or | | books or talking, incessant chatter about this | | and that, about art and culture. So we come to | | that point when we know there is this | | extraordinary sense of self-isolation. We may | | have a very good job, work furiously, write | | books, but inwardly there is this tremendous | | vacuum. We want to fill that and dependence is | | one of the ways. We use dependence, amusement, | | church work, religions, drink, women, a dozen | | things to fill it up, cover it up. If we see | | that it is absolutely futile to try to cover it | | up, completely futile-not verbally, not with | | conviction and therefore agreement and | | determination-but if we see the total absurdity | | of it ... then we are faced with a fact. It is | | not a question of how to be free from | | dependence; that's not a fact; that's only a | | reaction to a fact. ...Why don't I face the | | fact and see what happens?The problem now | | arises of the observer and the observed. The | | observer says, "I am empty; I don't like it," | | and runs away from it. The observer says, "I am | | different from the emptiness." But the observer | | is the emptiness; it is not emptiness seen by | | an observer. The observer is the observed. | | There is a tremendous revolution in thinking, | | in feeling, when that takes place. | \____________________________________________________/ 5P9i0s8y19Z id=74 dt=Text Sun, 11 2 Sunday, March 11th 2007 (Day 70) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[10]--[10]--[09]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Attachment is escape | | ==================== | | | | Just try to be aware of your conditioning. You | | can only know it indirectly, in relation to | | something else. You cannot be aware of your | | conditioning as an abstraction, for then it is | | merely verbal, without much significance. We | | are only aware of conflict. Conflict exists | | when there is no integration between challenge | | and response. This conflict is the result of | | our conditioning. Conditioning is attachment: | | attachment to work, to tradition, to property, | | to people, to ideas, and so on. If there were | | no attachment, would there be conditioning? Of | | course not. So why are we attached? I am | | attached to my country because through | | identification with it I become somebody. I | | identify myself with my work, and the work | | becomes important, I am my family, my property; | | I am attached to them. The object of attachment | | offers me the means of escape from my own | | emptiness. Attachment is escape, and it is | | escape that strengthens conditioning. | \____________________________________________________/ 5P9i0s8y19Z id=75 dt=Text Mon, 12 2 Monday, March 12th 2007 (Day 71) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[11]--[11]--[10]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 | | ambitio us 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. | \____________________________________________________/ 5P9i0s8y19Z id=76 dt=Text Tue, 13 2 Tuesday, March 13th 2007 (Day 72) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[12]--[12]--[11]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Craving is always craving | | ========================= | | | | To avoid suffering we cultivate detachment. | | Being forewarned that attachment sooner or | | later entails sorrow, we want to become | | detached. Attachment is gratifying, but | | perceiving the pain in it, we want to be | | gratified in another manner, through | | detachment. Detachment is the same as | | attachment as long as it yields gratification. | | So what we are really seeking is gratification, | | we crave to be satisfied by whatever means.We | | are dependent or attached because it gives us | | pleasure, security, power, a sense of | | well-being, though in it there is sorrow and | | fear. We seek detachment also for pleasure, in | | order not to be hurt, not to be inwardly | | wounded. Our search is for pleasure, | | gratification. Without condemning or justifying | | we must try to understand this process, for | | unless we understand it there is no way out of | | our confusion and contradiction. Can craving | | ever be satisfied, or is it a bottomless pit? | | Whether we crave for the low or for the high, | | craving is always craving, a burning fire, and | | what can be consumed by it soon becomes ashes; | | but craving for gratification still remains, | | ever burning, ever consuming, and there is no | | end to it. Attachment and detachment are | | equally binding, and both must be transcended. | \____________________________________________________/ 5P9i0s8y19Z id=77 dt=Text Wed, 14 2 Wednesday, March 14th 2007 (Day 73) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[13]--[13]--[12]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Intensity free of all attachment | | ================================ | | | | In the state of passion without a cause, there | | is intensity free of all attachment; but when | | passion has a cause, there is attachment and | | attachment is the beginning of sorrow. Most of | | us are attached; we cling to a person, to a | | country, to a belief, to an idea, and when the | | object of our attachment is taken away or | | otherwise loses its significance, we find | | ourselves empty, insufficient. This emptiness | | we try to fill by clinging to something else, | | which again becomes the object of our passion. | \____________________________________________________/ 5P9i0s8y19Z id=78 dt=Text Thu, 15 2 Thursday, March 15th 2007 (Day 74) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[14]--[14]--[13]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Relationship is a mirror | | ======================== | | | | Surely, only in relationship the process of | | what I am unfolds, does it not? Relationship is | | a mirror in which I see myself as I am; but as | | most of us do not like what we are, we begin to | | discipline, either positively or negatively, | | what we perceive in the mirror of relationship. | | That is, I discover something in relationship, | | in the action of relationship, and I do not | | like it. So, I begin to modify what I do not | | like, what I perceive as being unpleasant. I | | want to change it-which means I already have a | | pattern of what I should be. The moment there | | is a pattern of what I should be, there is no | | comprehension of what I am. The moment I have a | | picture of what I want to be, or what I should | | be, or what I ought not to be-a standard | | according to which I want to change | | myself-then, surely, there is no comprehension | | of what I am at the moment of relationship.I | | think itis really important to understand this, | | for I think this is where most of us go astray. | | We do not want to know what we actually are at | | a given moment in relationship. If we are | | concerned merely with self-improvement, there | | is no comprehension of ourselves, of what is. | \____________________________________________________/ 5P9i0s8y19Z id=79 dt=Text Fri, 16 2 Friday, March 16th 2007 (Day 75) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[15]--[15]--[14]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The function of relationship | | ============================ | | | | Relationship is inevitably painful, which is | | shown in our every day existence. If in | | relationship there is no tension, it ceases to | | be relationship and merely becomes a | | comfortable sleep-state, an opiate-which most | | people want and prefer. Conflict is between | | this craving for comfort and the factual, | | between illusion and actuality. If you | | recognize the illusion then you can, by putting | | it aside, give your attention to the | | understanding of relationship. But if you seek | | security in relationship, it becomes an | | investment in comfort, in illusion-and the | | greatness of relationship is its very | | insecurity. By seeking security in relationship | | you are hindering its function, which brings | | its own peculiar actions and | | misfortunes.Surely, the function of | | relationship is to reveal the state of one's | | whole being. Relationship is a process of | | self-revelation, of self-knowledge. This | | self-revelation is painful, demanding constant | | adjustment, pliability of thought-emotion. It | | is a painful struggle, with periods of | | enlightened p eace...But most of us avoid or | | put aside the tension in relationship, | | preferring the ease and comfort of satisfying | | dependency, an unchallenged security, a safe | | anchorage. Then family and other relationships | | become a refuge, the refuge of the thoughtless. | | When insecurity creeps into dependency, as it | | inevitably does, then that particular | | relationship is cast aside and a new one taken | | on in the hope of finding lasting security; but | | there is no security in relationship, and | | dependency only breeds fear. Without | | understanding the process of security and fear, | | relationship becomes a binding hindrance, a way | | of ignorance. Then all existence is struggle | | and pain, and there is no way out of it save in | | right thinking, which comes through | | self-knowledge. | \____________________________________________________/ 5P9i0s8y19Z id=80 dt=Text Sat, 17 2 Saturday, March 17th 2007 (Day 76) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[16]--[16]--[15]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | How can there be real love | | =========================== | | | | The imageyou have about a person, the image you | | have about your politicians, the prime | | minister, your god, your wife, your | | children-that image is being looked at. And | | that image has been created through your | | relationship, or through your fears, or through | | your hopes. The sexual and other pleasures you | | have had with your wife, your husband, the | | anger, the flattery, the comfort, and all the | | things that your family life brings-a deadly | | life it is-have created an image about your | | wife or husband. With that image you look. | | Similarly, your wife or husband has an image | | about you. So the relationship between you and | | your wife or husband, between you and the | | politician is really the relationship between | | these two images. Right? That is a fact. How | | can two images which are the result of thought, | | of pleasure and so on, have any affection or | | love?So the relationship between two | | individuals, very close together or very far, | | is a relationship of images, symbols, memories. | | And in that, how can there be real love? | \____________________________________________________/ 5P9i0s8y19Z id=81 dt=Text Sun, 18 2 Sunday, March 18th 2007 (Day 77) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[17]--[17]--[16]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | We are that which we possess | | ============================ | | | | To understand relationship, there must be a | | passive awareness, which does not destroy | | relationship. On the contrary, it makes | | relationship much more vital, much more | | significant. Then there is in that relationship | | a possibility of real affection; there is a | | warmth, a sense of nearness, which is not mere | | sentiment or sensation. And if we can so | | approach or be in that relationship to | | everything, then our problems will be easily | | solved-the problems of property, the problems | | of possession. Because, we are that which we | | possess. The man who possesses money is the | | money. The man who identifies himself with | | property is the property, or the house, or the | | furniture. Similarly with ideas, or with | | people; and when there is possessiveness, there | | is no relationship. But most of us possess | | because we have nothing else, if we do not | | possess. We are empty shells if we do not | | possess, if we do not fill our life with | | furniture, with music, with knowledge, with | | this or that. And that shell makes a lot of | | noise, and that noise w e call living; and with | | that we are satisfied. And when there is a | | disruption, a breaking away of that, then there | | is sorrow because then you suddenly discover | | yourself as you are-an empty shell, without | | much meaning. So, to be aware of the whole | | content of relationship is action; and from | | that action there is a possibility of true | | relationship, a possibility of discovering its | | great depth, its great significance, and of | | knowing what love is. | \____________________________________________________/ 5P9i0s8y19Z id=82 dt=Text Mon, 19 2 Monday, March 19th 2007 (Day 78) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[18]--[18]--[17]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Being related | | ============= | | | | Without relationship, there is no existence: to | | be is to be related.... Most of us do not seem | | to realize this-that the world is my | | relationship with others, whether one or many. | | My problem is that of relationship. What I am, | | that I project; and obviously, if I do not | | understand myself, the whole of relationship is | | one of confusion in ever-widening circles. So, | | relationship becomes of extraordinary | | importance, not with the so-called mass, the | | crowd, but in the world of my family and | | friends, however small that may be-my | | relationship with my wife, my children, my | | neighbor. In a world of vast organizations, | | vast mobilizations of people, mass movements, | | we are afraid to act on a small scale; we are | | afraid to be little people clearing up our own | | patch. We say to ourselves, "What can I | | personally do? I must join a mass movement in | | order to reform." On the contrary, real | | revolution takes place not through mass | | movements but through the inward revaluation of | | relationship-that alone is real reformation, a | | radical, co ntinuous revolution. We are afraid | | to begin on a small scale. Because the problem | | is so vast, we think we must meet it with large | | numbers of people, with a great organization, | | with mass movements. Surely, we must begin to | | tackle the problem on a small scale, and the | | small scale is the "me" and the "you." When I | | understand myself, I understand you, and out of | | that understanding comes love. Love is the | | missing factor; there is a lack of affection, | | of warmth in relationship; and because we lack | | that love, that tenderness, that generosity, | | that mercy in relationship, we escape into mass | | action which produces further confusion, | | further misery. We fill our hearts with | | blueprints for world reform and do not look to | | that one resolving factor which is love. | \____________________________________________________/ 5P9i0s8y19Z id=83 dt=Text Tue, 20 2 Tuesday, March 20th 2007 (Day 79) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[19]--[19]--[18]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | You and I are the problem not the world | | ======================================== | | | | The worldis not something separate from you and | | me; the world, society, is the relationship | | that we establish or seek to establish between | | each other. So you and I are the problem, and | | not the world, because the world is the | | projection of ourselves, and to understand the | | world we must understand ourselves. That world | | is not separate from us; we are the world, and | | our problems are the world's problems. | \____________________________________________________/ 5P9i0s8y19Z id=84 dt=Text Wed, 21 2 Wednesday, March 21st 2007 (Day 80) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[20]--[20]--[19]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is no such thing as living alone | | ====================================== | | | | We want torun away from our loneliness, with | | its panicky fears, so we depend on another, we | | enrich ourselves with companionship, and so on. | | We are the prime movers, and other become pawns | | in our game; and when the pawn turns and | | demands something in return, we are shocked and | | grieved. If our own fortress is strong, without | | a weak spot in it, this battering from the | | outside is of little consequence to us. The | | peculiar tendencies that arise with advancing | | age must be understood and corrected while we | | are still capable of detached and tolerant | | self-observation and study; our fears must be | | observed and understood now. Our energies must | | be directed, not merely to the understanding of | | the outward pressures and demands for which we | | are responsible, but to the comprehension of | | ourselves, of our loneliness, our fears, | | demands, and frailties.There is no such thing | | as living alone, for all living is | | relationship; but to live without direct | | relationship demands high intelligence, a | | swifter and greater awareness for self- | | discovery. A "lone" existence, without this | | keen and flowing awareness, strengthens the | | already dominant tendencies, thus causing | | unbalance, distortion. It is now that one has | | to become aware of the set and peculiar habits | | of thought-feeling which come with age, and by | | understanding them make away with them. Inward | | riches alone bring peace and joy. | \____________________________________________________/ 5P9i0s8y19Z id=85 dt=Text Thu, 22 2 Thursday, March 22nd 2007 (Day 81) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[21]--[21]--[20]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from fear | | ================= | | | | Is it possible for the mind to empty itself | | totally of fear? Fear of any kind breeds | | illusion; it makes the mind dull, shallow. | | Where there is fear there is obviously no | | freedom, and without freedom there is no love | | at all. And most of us have some form of fear; | | fear of darkness, fear of public opinion, fear | | of snakes, fear of physical pain, fear of old | | age, fear of death. We have literally dozens of | | fears. And is it possible to be completely free | | of fear?We can seewhat fear does to each one of | | us. It makes one tell lies; it corrupts one in | | various ways; it makes the mind empty, shallow. | | There are dark corners in the mind which can | | never be investigated and exposed as long as | | one is afraid. Physical self-protection, the | | instinctive urge to keep away from the venomous | | snake, to draw back from the precipice, to | | avoid falling under the tramcar, and so on, is | | sane, normal, healthy. But I am asking about | | the psychological self-protectiveness which | | makes one afraid of disease, of death, of an | | enemy. When we seek fu lfillment in any form, | | whether through painting, through music, | | through relationship, or what you will, there | | is always fear. So, what is important is to be | | aware of this whole process of oneself, to | | observe, to learn about it, and not ask how to | | get rid of fear. When you merely want to get | | rid of fear, you will find ways and means of | | escaping from it, and so there can never be | | freedom from fear. | \____________________________________________________/ 5P9i0s8y19Z id=86 dt=Text Fri, 23 2 Friday, March 23rd 2007 (Day 82) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[22]--[22]--[21]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Dealing with fear | | ================== | | | | One is afraid of public opinion, afraid of not | | achieving, not fulfilling, afraid of not having | | the opportunity; and through it all there is | | this extraordinary sense of guilt-one has done | | a thing that one should not have done; the | | sense of guilt in the very act of doing; one is | | healthy and others are poor and unhealthy; one | | has food and others have no food. The more the | | mind is inquiring, penetrating, asking, the | | greater the sense of guilt, anxiety. ...Fear is | | the urge that seeks a Master, a guru; fear is | | this coating of respectability, which every one | | loves so dearly-to be respectable. Do you | | determine to be courageous to face events in | | life, or merely rationalize fear away, or find | | explanations that will give satisfaction to the | | mind that is caught in fear? How do you deal | | with it? Turn on the radio, read a book, go to | | a temple, cling to some form of dogma, | | belief?Fear is the destructive energy in man. | | It withers the mind, it distorts thought, it | | leads to all kinds of extraordinarily clever | | and subtle theori es, absurd superstitions, | | dogmas and beliefs. If you see that fear is | | destructive, then how do you proceed to wipe | | the mind clean? You say that by probing into | | the cause of fear you would be free of fear. Is | | that so? Trying to uncover the cause and | | knowing the cause of fear does not eliminate | | fear. | \____________________________________________________/ 5P9i0s8y19Z id=87 dt=Text Sat, 24 2 Saturday, March 24th 2007 (Day 83) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[23]--[23]--[22]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The door to understanding | | ========================= | | | | You cannotwipe away fear without understanding, | | without actually seeing into the nature of | | time, which means thought, which means word. | | From that arises the question: Is there a | | thought without word, is there a thinking | | without the word which is memory? Sir, without | | seeing the nature of the mind, the movement of | | the mind, the process of self-knowing, merely | | saying that I must be free of it, has very | | little meaning. You have to take fear in the | | context of the whole of the mind. To see, to go | | into all this, you need energy. Energy does not | | come through eating food - that is a part of | | physical necessity. But to see, in the sense I | | am using that word, requires an enormous | | energy; and that energy is dissipated when you | | are battling with words, when you are | | resisting, condemning, when you are full of | | opinions which are preventing you from looking, | | seeing - your energy is all gone in that. So in | | the consideration of this perception, this | | seeing, again you open the door. | \____________________________________________________/ 5P9i0s8y19Z id=88 dt=Text Sun, 25 2 Sunday, March 25th 2007 (Day 84) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[24]--[24]--[23]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Fear makes us obey | | ================== | | | | Why do wedo all this-obey, follow, copy? Why? | | Because, we are frightened inwardly to be | | uncertain. We want to be certain-we want to be | | certain financially, we want to be certain | | morally-we want to be approved, we want to be | | in a safe position, we want never to be | | confronted with trouble, pain, suffering, we | | want to be enclosed. So, fear, consciously or | | unconsciously, makes us obey the Master, the | | leader, the priest, the government. Fear also | | controls us from doing something which may be | | harmful to others, because we will be punished. | | So behind all these actions, greeds, pursuits, | | lurks this desire for certainty, this desire to | | be assured. So, without resolving fear, without | | being free from fear, merely to obey or to be | | obeyed has little significance; what has | | meaning is to understand this fear from day to | | day and how fear shows itself in different | | ways. It is only when there is freedom from | | fear that there is that inward quality | | ofunderstanding, that aloneness in which there | | is no accumulation of knowledge or of | | experience, and it is that alone which gives | | extraordinary clarity in the pursuit of the | | real. | \____________________________________________________/ 5P9i0s8y19Z id=89 dt=Text Mon, 26 2 Monday, March 26th 2007 (Day 85) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[25]--[25]--[24]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Facetoface with the fact | | ========================== | | | | Are we afraid of a fact or of an idea about the | | fact? Are we afraid of the thing as it is, or | | are we afraid of what we think it is? Take | | death, for example. Are we afraid of the fact | | of death or of the idea of death? The fact is | | one thing and the idea about the fact is | | another. Am I afraid of the word death or of | | the fact itself? Because I am afraid of the | | word, of the idea, I never understand the fact, | | I never look at the fact, I am never in direct | | relation with the fact. It is only when I am in | | complete communion with the fact that there is | | no fear. If I am not in communion with the | | fact, then there is fear, and there is no | | communion with the fact so long as I have an | | idea, an opinion, a theory, about the fact, so | | I have to be very clear whether I am afraid of | | the word, the idea, or the fact. If I am | | face-to-face with the fact, there is nothing to | | understand about it: the fact is there, and I | | can deal with it. If I am afraid of theword, | | then I must understand the word, go into the | | whole process of what the word, the term, | | implies.It is my opinion, my idea, my | | experience, my knowledge about the fact, that | | creates fear. So long as there is verbalization | | of the fact, giving the fact a name and | | therefore identifying or condemning it, so long | | as thought is judging the fact as an observer, | | there must be fear. Thought is the product of | | the past; it can only exist through | | verbalization, through symbols, through images. | | So long as thought is regarding or translating | | the fact, there must be fear. Thought is the | | product of the past, it can only exist through | | verbalization, through symbols, through images; | | so long as thought is regarding or translating | | the fact, there must be fear. | \____________________________________________________/ 5P9i0s8y19Z id=90 dt=Text Tue, 27 2 Tuesday, March 27th 2007 (Day 86) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[26]--[26]--[25]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Contacting fear | | =============== | | | | There is physical fear. You know, when you see | | a snake, a wild animal, instinctively there is | | fear; that is a normal, healthy, natural fear. | | It is not fear, it is a desire to protect | | oneself-that is normal. But the psychological | | protection of oneself-that is, the desire to be | | always certain-breeds fear. A mind that is | | seeking always to be certain is a dead mind, | | because there is no certainty in life, there is | | no permanency.... When you come directly into | | contact with fear, there is a response of the | | nerves and all the rest of it. Then, when the | | mind is no longer escaping through words or | | through activity of any kind, there is no | | division between the observer and the thing | | observed as fear. It is only the mind that is | | escaping that separates itself from fear. But | | when there is a direct contract with fear, | | there is no observer, there is no entity that | | says, "I am afraid." So, the moment you are | | directly in contact with life, with anything, | | there is no division-it is this division that | | breeds competition, ambiti on, fear.So what | | isimportant is not "how to be free of fear?" If | | you seek a way, a method, a system to be rid of | | fear, you will be everlastingly caught in fear. | | But if you understand fear-which can only take | | place when you come directly in contact with | | it, as you are in contact with hunger, as you | | are directly in contact when you are threatened | | with losing your job-then you do something; | | only then will you find that all fear ceases-we | | mean all fear, not fear of this kind or of that | | kind. | \____________________________________________________/ 5P9i0s8y19Z id=91 dt=Text Wed, 28 2 Wednesday, March 28th 2007 (Day 87) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[27]--[27]--[26]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Fear is nonacceptance of what is | | ================================= | | | | Fear findsvarious escapes. The common variety | | is identification, is it not?-identification | | with country, with society, with an idea. | | Haven't you noticed how you respond when you | | see a procession, a military procession or a | | religious procession, or when the country is in | | danger of being invaded? You then identify | | yourself with the country, with a being, with | | an ideology. There are other times when you | | identify yourself with your child, with your | | wife, with a particular form of action, or | | inaction. Identification is a process of | | self-forgetfulness. So long as I am conscious | | of the "me" I know there is pain, there is | | struggle, there is constant fear. But if I can | | identify myself with something greater, with | | something worthwhile, with beauty, with life, | | with truth, with belief, with knowledge, at | | least temporarily, there is an escape from the | | "me," is there not? If I talk about "my | | country" I forget myself temporarily, do I not? | | If I can say something about God, I forget | | myself. If I can identify myself with my f | | amily, with a group, with a particular party, | | with a certain ideology, then there is a | | temporary escape.Do we nowknow what fear is? Is | | it not the non-acceptance of what is? We must | | understand the word acceptance. I am not using | | that word as meaning the effort made to accept. | | There is no question of accepting when I | | perceive what is. When I do not see clearly | | what is, then I bring in the process of | | acceptance. Therefore fear is the | | non-acceptance of what is. | \____________________________________________________/ 5P9i0s8y19Z id=92 dt=Text Thu, 29 2 Thursday, March 29th 2007 (Day 88) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[28]--[28]--[27]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The disorder that time creates | | ============================== | | | | Time meansmoving from what is to "what should | | be." I am afraid, but one day I shall be free | | of fear; therefore, time is necessary to be | | free of fear-at least, that is what we think. | | To change from what is to "what should be" | | involves time. Now, time implies effort in that | | interval between what is and "what should be." | | I don't like fear, and I am going to make an | | effort to understand, to analyze, to dissect | | it, or I am going to discover the cause of it, | | or I am going to escape totally from it. All | | this implies effort-and effort is what we are | | used to. We are always in conflict between what | | is and "what should be." The "what I should be" | | is an idea, and the idea is fictitious, it is | | not "what I am," which is the fact; and the | | "what I am" can be changed only when I | | understand the disorder that time | | creates....So, isit possible for me to be rid | | of fear totally, completely, on the instant? If | | I allow fear to continue, I will create | | disorder all the time; therefore, one sees that | | time is an element of disorder, not a means to | | be ultimately free of fear. So there is no | | gradual process of getting rid of fear, just as | | there is no gradual process of getting rid of | | the poison of nationalism. If you have | | nationalism and you say that eventually there | | will be the brotherhood of man, in the interval | | there are wars, there are hatreds, there is | | misery, there is all this appalling division | | between man and man; therefore, time is | | creating disorder. | \____________________________________________________/ 5P9i0s8y19Z id=93 dt=Text Fri, 30 2 Friday, March 30th 2007 (Day 89) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[29]--[29]--[28]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | How do I look at anger | | ======================= | | | | Obviously,I look at it as an observer being | | angry. I say, "I am angry." At the moment of | | anger there is no "I"; the "I" comes in | | immediately afterwards - which means time. Can | | I look at the fact without the factor of time, | | which is the thought, which is the word? This | | happens when there is the looking without the | | observer. See where it has led me. I now begin | | to perceive a way of looking - perceiving | | without the opinion, the conclusion, without | | condemning, judging. Therefore I perceive that | | there can be "seeing" without thought, which is | | the word. So the mind is beyond the clutches of | | ideas, of the conflict of duality and all the | | rest of it. So, can I look at fear not as an | | isolated fact?If you isolate a fact that has | | not opened the door to the whole universe of | | the mind, then let us go back to the fact and | | begin again by taking another fact so that you | | yourself will begin to see the extraordinary | | thing of the mind, so that you have the key, | | you can open the door, you can burst into | | that.......By considering one fear - the fear | | of death, the fear of the neighbor, the fear of | | your spouse dominating over you, you know the | | whole business of domination - will that open | | the door? That is all that matters-not how to | | be free of it - because the moment you open the | | door, fear is completely wiped away. The mind | | is the result of time, and time is the word - | | how extraordinary to think of it! Time is | | thought; it is thought that breeds fear, it is | | thought that breeds the fear of death; and it | | is time which is thought, that has in its hand | | the whole intricacies and the subtleties of | | fear. | \____________________________________________________/ 5P9i0s8y19Z id=94 dt=Text Sat, 31 2 Saturday, March 31st 2007 (Day 90) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | APR/ MAY/ JUN/ JUL/ +--[30]--[30]--[29]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The root of all fear | | ==================== | | | | The craving to become causes fears; to be, to | | achieve, and so to depend engenders fear. The | | state of the nonfear is not negation, it is not | | the opposite of fear nor is it courage. In | | understanding the cause of fear, there is its | | cessation, not the becoming courageous, for in | | all becoming there is the seed of fear. | | Dependence on things, on people, or on ideas | | breeds fear; dependence arises from ignorance, | | from the lack of self-knowledge, from inward | | poverty; fear causes uncertainty of mind-heart, | | preventing communication and understanding. | | Through self-awareness we begin to discover and | | so comprehend the cause of fear, not only the | | superficial but the deep casual and | | accumulative fears. Fear is both inborn and | | acquired; it is related to the past, and to | | free thought-feeling from it, the past must be | | comprehended through the present. The past is | | ever wanting to give birth to the present which | | becomes the identifying memory of the "me"and | | the "mine," the "I." The self is the root of | | all fear. | \____________________________________________________/ 5P9i0s8y19Z id=95 dt=Text April 1 A-P-R-I-L 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 03 11 17 24 01 ---+---+---+--- 02 03 04 05 06 07 08 09 10 11 12 13 14 15 ARIES _/ 16 17 18 19[20]21 22 23 24 25 26 27 28 29 \_ TAURUS 30 Monthly Goals: 5P9i0s8y19Z id=96 dt=Text Sun, 01 2 Sunday, April 1st 2007 (Day 91) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ MAY/ JUN/ JUL/ +--[01]--[31]--[30]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is only craving | | ===================== | | | | There is no entity separate from craving; there | | is only craving, there is no one who craves. | | Craving takes on different masks at different | | times, depending on its interests. The memory | | of these varying interests meets the new, which | | brings about conflict, and so the chooser is | | born, establishing himself as an entity | | separate and distinct from craving. But the | | entity is not different from its qualities. The | | entity who tries to fill or run away from | | emptiness, incompleteness, loneliness, is not | | different from that which he is avoiding; he is | | it. He cannot run away from himself; all that | | he can do is to understand himself. He is his | | loneliness, his emptiness; and as long as he | | regards it as something separate from himself; | | he will be in illusion and endless conflict. | | When he directly experiences that he is his own | | loneliness, then only can there be freedom from | | fear. Fear exists only in relationship to an | | idea, and idea is the responseof memory as | | thought. Thought is the result of experience; | | and though it can p onder over emptiness, have | | sensations with regard to it, it cannot know | | emptiness directly. The word loneliness, with | | its memories of pain and fear, prevents the | | experiencing of it afresh. The word is memory, | | and when the word is no longer significant, | | then the relationship between the experiencer | | and the experienced is wholly different; then | | that relationship is direct and not through a | | word, through memory; then the experiencer is | | the experience, which alone brings freedom from | | fear. | \____________________________________________________/ 5P9i0s8y19Z id=97 dt=Text Mon, 02 2 Monday, April 2nd 2007 (Day 92) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ JUL/ +--[02]--[01]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding desire | | ==================== | | | | We have to understand desire; and it is very | | difficult to understand something which is so | | vital, so demanding, so urgent because in the | | very fulfilment of desire passion is | | engendered, with the pleasure and the pain of | | it. And if one is to understand desire, | | obviously, there must be no choice. You cannot | | judge desire as being good or bad, noble or | | ignoble, or say, "I will keep this desire and | | deny that one." All that must be set aside if | | we are to find out the truth of desire-the | | beauty of it, the ugliness or whatever it may | | be. | \____________________________________________________/ 5P9i0s8y19Z id=98 dt=Text Tue, 03 2 Tuesday, April 3rd 2007 (Day 93) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[03]--[02]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Desire has to be understood | | =========================== | | | | Let us goon to consider desire. We know, do we | | not, the desire which contradicts itself, which | | is tortured, pulling in different directions; | | the pain, the turmoil, the anxiety of desire, | | and the disciplining, the controlling. And in | | the everlasting battle with it we twist it out | | of all shape and recognition; but it is there, | | constantly watching, waiting, pushing. Do what | | you will, sublimate it, escape from it, deny it | | or accept it, give it full rein-it is always | | there. And we know how the religious teachers | | and others have said that we should be | | desireless, cultivate detachment, be free from | | desire-which is really absurd, because desire | | has to be understood, not destroyed. If you | | destroy desire, you may destroy life itself. If | | you pervert desire, shape it, control it, | | dominate it, suppress it, you may be destroying | | something extraordinarily beautiful. | \____________________________________________________/ 5P9i0s8y19Z id=99 dt=Text Wed, 04 2 Wednesday, April 4th 2007 (Day 94) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[04]--[03]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The quality of desire | | ===================== | | | | ....What happens if you do not condemn desire, | | do not judge it as being good or bad, but | | simply be aware of it? I wonder if you know | | what it means to be aware of something? Most of | | us are not aware because we have become so | | accustomed to condemning, judging, evaluating, | | identifying, choosing. Choice obviously | | prevents awareness because choice is always | | made as a result of conflict. To be aware when | | you enter a room, to see all the furniture, the | | carpet or its absence, and so on-just to see | | it, to be aware of it all without any sense of | | judgment-is very difficult. Have you ever tried | | to look at a person, a flower, at an idea, an | | emotion, without any choice, any judgment?And | | if onedoes the same thing with desire, if one | | lives with it not denying it or saying, "What | | shall I do with this desire? It is so ugly, so | | rampant, so violent," not giving it a name, a | | symbol, not covering it with a word-then, is it | | any longer the cause of turmoil? Is desire then | | something to be put away, destroyed? We want to | | destroy it be cause one desire tears against | | another creating conflict, misery and | | contradiction; and one can see how one tries to | | escape from this everlasting conflict. So can | | one be aware of the totality of desire? What I | | mean by totality is not just one desire or many | | desires, but the total quality of desire | | itself. | \____________________________________________________/ 5P9i0s8y19Z id=100 dt=Text Thu, 05 2 Thursday, April 5th 2007 (Day 95) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[05]--[04]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Why shouldnt one have pleasure | | ================================ | | | | You see abeautiful sunset, a lovely tree, a | | river that has a wide, curving movement, or a | | beautiful face, and to look at it gives great | | pleasure, delight. What is wrong with that? It | | seems to me the confusion and the misery begin | | when that face, that river, that cloud, that | | mountain becomes a memory, and this memory then | | demands a greater continuity of pleasure; we | | want such things repeated. We all know this. I | | have had a certain pleasure, or you have had a | | certain delight in something, and we want it | | repeated. Whether it be sexual, artistic, | | intellectual, or something not quite of this | | character, we want it repeated-and I think that | | is where pleasure begins to darken the mind and | | create values which are false, not actual.What | | matters is to understand pleasure, not try to | | get rid of it that is too stupid. Nobody can | | get rid of pleasure. But to understand the | | nature and the structure of pleasure is | | essential; because if life is only pleasure, | | and if that is what one wants, then with | | pleasure go the misery, the confusion, the | | illusions, the false values which we create, | | and therefore there is no clarity. | \____________________________________________________/ 5P9i0s8y19Z id=101 dt=Text Fri, 06 2 Friday, April 6th 2007 (Day 96) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[06]--[05]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A healthynormal reaction | | ========================= | | | | ...I haveto find out why desire has such | | potency in my life. It may be right or it may | | not be right. I have to find out. I see that. | | Desire arises, which is a reaction, which is a | | healthy, normal reaction; otherwise, I would be | | dead. I see a beautiful thing and I say, "By | | Jove, I want that." If I didn't, I'd be dead. | | But in the constant pursuit of it there is | | pain. That's my problem - there is pain as well | | as pleasure. I see a beautiful woman, and she | | is beautiful; it would be most absurd to say, | | "No, she's not." This is a fact. But what gives | | continuity to the pleasure? Obviously it is | | thought, thinking about it...I think about it. | | It is no longer the direct relationship with | | the object, which is desire, but thought now | | increases that desire by thinking about it, by | | having images, pictures, | | ideas......Thoughtcomes in and says, "Please, | | you must have it; that's growth; that is | | important; that is not important; this is vital | | for your life; this is not vital for your | | life."But I canlook at it and have a desire, | | and that's the end of it, without interference | | of thought. | \____________________________________________________/ 5P9i0s8y19Z id=102 dt=Text Sat, 07 2 Saturday, April 7th 2007 (Day 97) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[07]--[06]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Dying to little things | | ====================== | | | | Have you ever tried dying to a pleasure | | voluntarily, not forcibly? Ordinarily when you | | die you don't want to; death comes and takes | | you away; it is not a voluntary act, except in | | suicide. But have you ever tried dying | | voluntarily, easily, felt that sense of the | | abandonment of pleasure? Obviously not! At | | present your ideals, your pleasures, your | | ambitions are the things which give so-called | | significance to them. Life is living, | | abundance, fullness, abandonment, not a sense | | of the 'I' having significance. That is mere | | intellection. If you experiment with dying to | | little things-that is good enough. Just to die | | to little pleasures-with ease, with comfort, | | with a smile-is enough, for then you will see | | that your mind is capable of dying to many | | things, dying to all memories. Machines are | | taking over the functions of memory-the | | computers-but the human mind is something more | | than a merely mechanical habit of association | | and memory. But it cannot be that something | | else if it does not die to everything it | | knows.Now to seethe truth of all this, a young | | mind is essential, a mind that is not merely | | functioning in the field of time. The young | | mind dies to everything. Can you see the truth | | of that immediately, feel the truth of it | | instantly? You may not see the whole | | extraordinary significance of it, the immense | | subtlety, the beauty of that dying, the | | richness of it, but even to listen to it sows | | the seed, and the significance of these words | | takes root-not only at the superficial, | | conscious level, but right through all the | | unconscious. | \____________________________________________________/ 5P9i0s8y19Z id=103 dt=Text Sun, 08 2 Sunday, April 8th 2007 (Day 98) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[08]--[07]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Sex | | === | | | | Sex is a problem because it would seem that in | | that act there is complete absence of the self. | | In that moment you are happy, because there is | | the cessation of self-consciousness, of the | | 'me'; and desiring more of it- more of the | | abnegation of the self in which there is | | complete happiness, without the past or the | | future demanding that complete happiness | | through full fusion, integration-naturally it | | becomes all-important. Isn't that so? Because | | it is something that gives me unadulterated | | joy, complete self forgetfulness, I want more | | and more of it. Now, why do I want more of it? | | Because, everywhere else I am in conflict, | | everywhere else, at all the different levels of | | existence, there is the strengthening of the | | self. Economically, socially, religiously, | | there is the constant thickening of | | self-consciousness, which is conflict. After | | all, you are self-conscious only when there is | | conflict. Self-consciousness is in its very | | nature the result of conflict....So, the | | problem is not sex, surely, but how to be free | | f rom the self. You have tasted that state of | | being in which the self is not, if only for a | | few seconds, if only for a day, or what you | | will; and where the self is, there is conflict, | | there is misery, there is strife. So, there is | | the constant longing for more of that self-free | | state. | \____________________________________________________/ 5P9i0s8y19Z id=104 dt=Text Mon, 09 2 Monday, April 9th 2007 (Day 99) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[09]--[08]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The ultimate escape | | =================== | | | | What do wemean by the problem of sex? Is it the | | act, or is it a thought about the act? Surely, | | it is not the act. The sexual act is no problem | | to you any more than eating is a problem to | | you, but if you think about eating or anything | | else all day long because you have nothing else | | to think about, it becomes a problem to you. | | ....Why do you build it up, which you are | | obviously doing? The cinemas, the magazines, | | the stories, the way women dress, everything is | | building up your thought of sex. And why does | | the mind build it up, why does the mind think | | about sex at all? Why, sirs and ladies? It is | | your problem. Why? Why has it become a central | | issue in your life? When there are so many | | things calling, demanding your attention, you | | give complete attention to the thought of s ex. | | What happens, why are your minds so occupied | | with it? Because that is a way of ultimate | | escape, is it not? It is a way of complete | | self-forgetfulness. For the timebeing, at least | | for the moment, you can forget yourself-and | | there is no other way of forgetting yourself. | | Everything else you do in life gives emphasis | | to the "me," to the self. Your business, your | | religion, your gods, your leaders, your | | political and economic actions, your escapes, | | your social activities, your joining one party | | and rejecting another-all that is emphasizing | | and giving strength to the "me" ...When there | | is only one thing in your life which is an | | avenue to ultimate escape, to complete | | forgetfulness of yourself if only for a few | | seconds, you cling to it because that is the | | only moment you are happy....So, sex becomes an | | extraordinary difficult and complex problem as | | long as you do not understand the mind which | | thinks about the problem. | \____________________________________________________/ 5P9i0s8y19Z id=105 dt=Text Tue, 10 2 Tuesday, April 10th 2007 (Day 100) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[10]--[09]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | We have made sex a problem | | ========================== | | | | Why is itthat whatever we touch we turn into a | | problem? ... Why has sex become a problem? Why | | do we submit to living with problems; why do we | | not put an end to them? Why do we not die to | | our problems instead of carrying them day after | | day, year after year? Surely, sex is a relevant | | question, which I shall answer presently, but | | there is the primary question: why do we make | | life into a problem? Working, sex, earning | | money, thinking, feeling, experiencing, you | | know, the whole business of living-why is it a | | problem? Is it not essentially because we | | always think from a particular point of view, | | from a fixed point of view? We are always | | thinking from a center towards the periphery, | | but the periphery is the center for most of us, | | and so anything we touch is superficial. But | | life is not superficial; it demands living | | completely, and because we are living only | | superficially, we know only superficial | | reaction. Whatever we do on the peripherymust | | inevitably create a problem, and that is our | | life-we live in the superfici al and we are | | content to live there with all the problems of | | the superficial. So, problems exist as long as | | we live in the superficial, on the | | periphery-the periphery being the "me" and its | | sensations, which can be externalized or made | | subjective, which can be identified with the | | universe, with the country, or with some other | | thing made up by the mind. So, as long as we | | live within the field of the mind there must be | | complications, there must be problems; and that | | is all we know. | \____________________________________________________/ 5P9i0s8y19Z id=106 dt=Text Wed, 11 2 Wednesday, April 11th 2007 (Day 101) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[11]--[10]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What do you mean by love | | ========================= | | | | Love is the unknowable. It can be realized only | | when the known is understood and transcended. | | Only when the mind is free of the known, then | | only there will be love. So, we must approach | | love negatively, not positively.What is love to | | most of us? With us, when we love, in it there | | is possessiveness, dominance, or subservience. | | From this possession arises jealously and fear | | of loss, and we legalize this possessive | | instinct. From possessiveness arise jealousy | | and the innumerable conflicts with which each | | one is familiar. Possessiveness, then, is not | | love. Nor is love sentimental. To be | | sentimental, to be emotional, excludes love. | | Sensitivity and emotions are merely | | sensations....Love alone can transform | | insanity, confusion, and strife. No system, no | | theory of the left or of the right can bring | | peace and happiness to man. Where there is | | love, there is no possessiveness, no envy; | | there is mercy and compassion, not in theory, | | but actually-for your wife and for your | | children, for your neighbor and for your | | servant.. ..Love alone can bring about mercy | | and beauty, order and peace. There is love with | | its blessing when "you" cease to be. | \____________________________________________________/ 5P9i0s8y19Z id=107 dt=Text Thu, 12 2 Thursday, April 12th 2007 (Day 102) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[12]--[11]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | As long as we possess we shall never love | | ========================================== | | | | We know love as sensation, do we not? When we | | say we love, we know jealousy, we know fear, we | | know anxiety. When you say you love someone, | | all that is implied: envy, the desire to | | possess, the desire to own, to dominate, the | | fear of loss, and so on. All this we call love, | | and we do not know love without fear, without | | envy, without possession; we merely verbalize | | that state of love which is without fear, we | | call it impersonal, pure, divine, or God knows | | what else; but the fact is that we are jealous, | | we are dominating, possessive. We shall know | | that state of love only when jealousy, envy, | | possessiveness, domination, come to an end; and | | as long as we possess, we shall never love. | | ...When do you think about the person whom you | | love? You think about her when she is gone, | | when she is away, when she has left you.... So, | | you miss the person whom you say you love only | | when you are disturbed, when you are in | | suffering; and as long as you possess that | | person, you do not have to think about that | | person, because in posse ssion there is no | | disturbance....Thinking comes when you are | | disturbed and you are bound to be disturbed as | | long as your thinking is what you call love. | | Surely, love is not a thing of the mind; and | | because the things of the mind have filled our | | hearts, we have no love. The things of the mind | | are jealousy, envy, ambition, the desire to be | | somebody, to achieve success. These things of | | the mind fill your hearts, and then you say you | | love; but how can you love when you have all | | these confusing elements in you? When there is | | smoke, how can there be a pure flame? | \____________________________________________________/ 5P9i0s8y19Z id=108 dt=Text Fri, 13 2 Friday, April 13th 2007 (Day 103) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[13]--[12]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love is not a duty | | ================== | | | | ...When there is love, there is no duty. When | | you love your wife, you share everything with | | her-your property, your trouble, your anxiety, | | your joy. You do not dominate. You are not the | | man and she the woman to be used and thrown | | aside, a sort of breeding machine to carry on | | your name. When there is love, the word duty | | disappears. It is the man with no love in his | | heart who talks of rights and duties, and in | | this country duties and rights have taken the | | place of love. Regulations have become more | | important than the warmth of affection. When | | there is love, the problem is simple; when | | there is no love, the problem becomes complex. | | When a man loves his wife and his children, he | | can never possibly think in terms of duty and | | rights. Sirs, examine your own hearts and | | minds. I know you laugh it off-that is one of | | the tricks of the thoughtless, to laugh at | | something and push it aside. Your wife does not | | share your responsibility, your wife does not | | share your property, she does not have the half | | of everything that yo u have because you | | consider the woman less than yourself, | | something to be kept and to be used sexually at | | your convenience when your appetite demands it. | | So you have invented the words rights and duty; | | and when the woman rebels, you throw at her | | these words. It is a static society, a | | deteriorating society, that talks of duty and | | rights. If you really examine your hearts and | | minds, you will find that you have no love. | \____________________________________________________/ 5P9i0s8y19Z id=109 dt=Text Sat, 14 2 Saturday, April 14th 2007 (Day 104) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[14]--[13]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A thing of the mind | | =================== | | | | What we call our love is a thing of the mind. | | Look at yourselves, Sirs, and Ladies, and you | | will see that what I am saying is obviously | | true; otherwise, our lives, our marriage, our | | relationships, would be entirely different, we | | would have a new society. We bind ourselves to | | another, not through fusion, but through | | contract, which is called love, marriage. Love | | does not fuse, adjust-it is neither personal | | nor impersonal, it is a state of being. The man | | who desires to fuse with something greater, to | | unite himself with another, is avoiding misery, | | confusion; but the mind is still in separation, | | which is disintegration. Love knows neither | | fusion nor diffusion, it is nether personal nor | | impersonal, it is a state of being which the | | mind can not find; it can describe it, give it | | a term, a name, but the word, the description, | | is not love. It is only when the mind is quiet | | that it shall know love, and that state of | | quietness is not a thing to be cultivated. | \____________________________________________________/ 5P9i0s8y19Z id=110 dt=Text Sun, 15 2 Sunday, April 15th 2007 (Day 105) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[15]--[14]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | In considering marriage | | ======================= | | | | We are trying to understand the problem of | | marriage, in which is implied sexual | | relationship, love, companionship, communion. | | Obviously if there is no love, marriage becomes | | a disgrace, does it not? Then it becomes mere | | gratification. To love is one of the most | | difficult things, is it not? Love can come into | | being, can exist only when the self is absent. | | Without love, relationship is a pain; however | | gratifying, or however superficial, it leads to | | boredom, to routine, to habit with all its | | implications. Then, sexual problems become all | | important. In considering marriage, whether it | | is necessary or not, one must first comprehend | | love. Surely, love is chaste, without love you | | cannot be chaste; you may be a celibate, | | whether a man or a woman, but that is not being | | chaste, that is not being pure, if there is no | | love. If you have an ideal of chastity, that is | | if you want to become chaste, there is no love | | in it either because it is merelythe desire to | | become something which you think is noble, | | which you think will help you to find Reality; | | there is no love there at all. Licentiousness | | is not chaste, it leads only to degradation, to | | misery. So does the pursuit of an ideal. Both | | exclude love, both imply becoming something, | | indulging in something and therefore you become | | important and where you are important, love is | | not. | \____________________________________________________/ 5P9i0s8y19Z id=111 dt=Text Mon, 16 2 Monday, April 16th 2007 (Day 106) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[16]--[15]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love is incapable of adjustment | | =============================== | | | | Love is not a thing of the mind, is it? Love is | | not merely the sexual act, is it? Love is | | something which the mind can not possibly | | conceive. Love is something which cannot be | | formulated. And without love, you become | | related; without love, you marry. Then, in that | | marriage, you "adjust yourselves" to each | | other. Lovely phrase! You adjust yourselves to | | each other, which is again an intellectual | | process, is it not?...This adjustment is | | obviously a mental process. All adjustments | | are. But, surely, love is incapable of | | adjustment. You know, Sirs, don't you?, that if | | you love another, there is no "adjustment." | | There is only complete fusion. Only when there | | is no love, do we begin to adjust. And this | | adjustment is called marriage. Hence, marriage | | fails, because it is the very source of | | conflict, a battle between two people. It is an | | extraordinarily complex problem, like all | | problems, but more so because the appetites, | | the urges, are so strong. So, a mind which is | | merely adjusting itself can never be chaste. A | | mind which is seeking happiness through sex can | | never be chaste. Though you may momentarily | | have, in that act, self-abnegation, | | self-forgetfulness, the very pursuit of that | | happiness, which is of the mind, makes the mind | | unchaste. Chastity comes into being only where | | there is love. | \____________________________________________________/ 5P9i0s8y19Z id=112 dt=Text Tue, 17 2 Tuesday, April 17th 2007 (Day 107) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[17]--[16]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To love is to be chaste | | ======================= | | | | This problem of sex is not simple and it cannot | | be solved on its own level. To try to solve it | | purely biologically is absurd; and to approach | | it through religion or to try to solve it as | | though it were a mere matter of physical | | adjustment, of glandular action, or to hedge it | | in with taboos and condemnations is all too | | immature, childish, and stupid. It requires | | intelligence of the highest order. To | | understand ourselves in our relationship with | | another requires intelligence far more swift | | and subtle than to understand nature. But we | | seek to understand without intelligence; we | | want immediate action, an immediate solution, | | and the problem becomes more and more | | important.... Love is not mere thought; | | thoughts are only the external action of the | | brain. Love is much deeper, much more profound, | | and the profundity of life can be discovered | | only in love. Without love, life has no meaning | | and that is the sad part of our existence. We | | grow oldwhile still immature; our bodies become | | old, fat, and ugly, and we remain thou ghtless. | | Though we read and talk about it, we have never | | known the perfume of life. Mere reading and | | verbalizing indicates an utter lack of the | | warmth of heart that enriches life; and without | | that quality of love, do what you will, join | | any society, bring about any law, you will not | | solve this problem. To love is to be chaste. | | Mere intellect is not chastity. The man who | | tries to be chaste in thought, is unchaste, | | because he has no love. Only the man who loves | | is chaste, pure, incorruptible. | \____________________________________________________/ 5P9i0s8y19Z id=113 dt=Text Wed, 18 2 Wednesday, April 18th 2007 (Day 108) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[18]--[17]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Constant thought is a waste of energy | | ===================================== | | | | Most of usspend our life in effort, in | | struggle; and the effort, the struggle, the | | striving, is a dissipation of that energy. Man, | | throughout the historical period of man, has | | said that to find that reality or God-whatever | | name he may give to it-you must be celibate; | | that is, you take a vow of chastity and | | suppress, control, battle with yourself | | endlessly all your life, to keep your vow. Look | | at the waste of energy! It is also a waste of | | energy to indulge. And it has far more | | significance when you suppress. The effort that | | has gone into suppression, into control, into | | this denial of your desire distorts your mind, | | and through that distortion you have a certain | | sense of austerity which becomes harsh. 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 de nial, or | | through a vow of chastity, or in thinking about | | it endlessly. | \____________________________________________________/ 5P9i0s8y19Z id=114 dt=Text Thu, 19 2 Thursday, April 19th 2007 (Day 109) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[19]--[18]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The idealist cannot know love | | ============================= | | | | Those who are trying to be celibate in order to | | achieve God are unchaste for they are seeking a | | result or gain and so substituting the end, the | | result, for sex-which is fear. Their hearts are | | without love, and there can be no purity, and a | | pure heart alone can find reality. A | | disciplined heart, a suppressed heart, cannot | | know what love is. It cannot know love if it is | | caught in habit, in sensation-religious or | | physical, psychological or sensate. The | | idealist is an imitator and therefore he cannot | | know love. He cannot be generous, give himself | | over completely without the thought of himself. | | Only when the mind and heart are unburdened of | | fear, of the routine of sensational habits, | | when there is generosity and compassion, there | | is love. Such love is chaste. | \____________________________________________________/ 5P9i0s8y19Z id=115 dt=Text Fri, 20 2 Friday, April 20th 2007 (Day 110) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[20]--[19]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding passion | | ===================== | | | | Is it a religious life to punish oneself? Is | | mortification of the body or of the mind a sign | | of understanding? Is self-torture a way to | | reality? Is chastity denial? Do you think you | | can go far through renunciation? Do you really | | think there can be peace through conflict? Does | | not the means matter infinitely more than the | | end? The end may be, but the means is. The | | actual, the what is, must be understood and not | | smothered by determinations, ideals and clever | | rationalizations. Sorrow is not the way of | | happiness. The thing called passion has to be | | understood and not suppressed or sublimated, | | and it is no good finding a substitute for it. | | Whatever you may do, any device that you | | invent, will only strengthen that which has not | | been loved and understood. To love what we call | | passion is to understand it. To love is to be | | in direct communion; and you cannot love | | something if you resent it, if you have ideas, | | conclusions about it. How can youlove and | | understand passion if you have taken a vow | | against it? A vow is a for m of resistance, and | | what you resist ultimately conquers you. Truth | | is not to be conquered; you cannot storm it; it | | will slip through your hands if you try to | | grasp it. Truth comes silently, without your | | knowing. What you know is not truth, it is only | | an idea, a symbol. The shadow is not the real. | \____________________________________________________/ 5P9i0s8y19Z id=116 dt=Text Sat, 21 2 Saturday, April 21st 2007 (Day 111) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[21]--[20]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Means and end are one | | ===================== | | | | For the attainment of liberation, nothing is | | necessary. You cannot attain it through | | bargaining, through sacrifice, through | | elimination; it is not a thing that you can | | buy. If you do these things, you will get a | | thing of the marketplace, therefore not real. | | Truth cannot be bought, there is no means to | | truth; if there is a means, the end would not | | be truth, because means and end are one, they | | are not separate. Chastity as a means to | | liberation, to truth, is a denial of truth. | | Chastity is not a coin with which you buy | | it...Why do wethink chastity is essential? | | ...What do we mean by sex? Not merely the act | | but thinking about it, feeling about it, | | anticipating it, escaping from it - that is our | | problem. Our problem is sensation, wanting more | | and more. Watch yourself, don't watch your | | neighbor. Why are your thoughts so occupied | | with sex? Chastity can exist only when there is | | love, and without love there is no chastity. | | Without love, chastity is merely lust in a | | different form. To become chaste is to become | | somethi ng else; it is like a man becoming | | powerful, succeeding as a prominent lawyer, | | politician, or whatever else - the change is on | | the same level. That is not chastity but merely | | the end result of a dream, the outcome of the | | continual resistance to a particular desire. | | ...So, chastity ceases to be a problem where | | there is love. Then life is not a problem, life | | is to be lived completely in the fullness of | | love, and that revolution will bring about anew | | world. | \____________________________________________________/ 5P9i0s8y19Z id=117 dt=Text Sun, 22 2 Sunday, April 22nd 2007 (Day 112) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[22]--[21]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Total abandonment | | ================= | | | | Perhaps you have never experienced that state | | of mind in which there is total abandonment of | | everything, a complete letting go. And you | | cannot abandon everything without deep passion, | | can you? You cannot abandon everything | | intellectually or emotionally. There is total | | abandonment, surely, only when there is intense | | passion. Don't be alarmed by that word because | | a man who is not passionate, who is not | | intense, can never understand or feel the | | quality of beauty. The mind that holds | | something in reserve, the mind that has a | | vested interest, the mind that clings to | | position, power, prestige, the mind that is | | respectable, which is a horror - such a mind | | can never abandon itself. | \____________________________________________________/ 5P9i0s8y19Z id=118 dt=Text Mon, 23 2 Monday, April 23rd 2007 (Day 113) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[23]--[22]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | This pure flame of passion | | ========================== | | | | In most of us there is very little passion. We | | may be lustful, we may be longing for | | something, we may be wanting to escape from | | something, and all this does give one a certain | | intensity. But unless we awaken and feel our | | way into this flame of passion without a cause, | | we shall not be able to understand that which | | we call sorrow. To understand something you | | must have passion, the intensity of complete | | attention. Where there is the passion for | | something, which produces contradiction, | | conflict, this pure flame of passion cannot be; | | and this pure flame of passion must exist in | | order to end sorrow, dissipate it completely. | \____________________________________________________/ 5P9i0s8y19Z id=119 dt=Text Tue, 24 2 Tuesday, April 24th 2007 (Day 114) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[24]--[23]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beauty beyond feeling | | ===================== | | | | Without passion how can there be beauty? I do | | not mean the beauty of pictures, buildings, | | painted women, and all the rest of it. They | | have their own forms of beauty. A thing put | | together by man, like a cathedral, a temple, a | | picture, a poem, or a statue may or may not be | | beautiful. But there is a beauty which is | | beyond feeling and thought and which cannot be | | realized, understood, or known if there is not | | passion. So do not misunderstand the word | | passion. It is not an ugly word; it is not a | | thing you can buy in the market or talk about | | romantically. It has nothing whatever to do | | with emotion, feeling. It is not a respectable | | thing; it is a flame that destroys anything | | that is false. And we are always so afraid to | | allow that flame to devour the things that we | | hold dear, the things that we call important. | \____________________________________________________/ 5P9i0s8y19Z id=120 dt=Text Wed, 25 2 Wednesday, April 25th 2007 (Day 115) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[25]--[24]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A passion for everything | | ======================== | | | | For most of us, passion is employed only with | | regard to one thing, sex; or you suffer | | passionately and try to resolve that suffering. | | But I am using the word passion in the sense of | | a state of mind, a state of being, a state of | | your inward core, if there is such a thing, | | that feels very strongly, that is highly | | sensitive-sensitive alike to dirt, to squalor, | | to poverty, and to enormous riches and | | corruption, to the beauty of a tree, of a bird, | | to the flow of water, and to a pond that has | | the evening sky reflected upon it. To feel all | | this intensely, strongly, is necessary. Because | | without passion life becomes empty, shallow , | | and without much meaning. If you cannot see the | | beauty of a tree and love that tree, if you | | cannot care for it intensely, you are not | | living. | \____________________________________________________/ 5P9i0s8y19Z id=121 dt=Text Thu, 26 2 Thursday, April 26th 2007 (Day 116) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[26]--[25]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love I assure you is passion | | ============================== | | | | You cannot be sensitive if you are not | | passionate. Do not be afraid of that word | | passion. Most religious books, most gurus, | | swamis, leaders, and all the rest of them, say, | | "Don't have passion." But if you have no | | passion, how can you be sensitive to the ugly, | | to the beautiful, to the whispering leaves, to | | the sunset, to a smile, to a cry? How can you | | be sensitive without a sense of passion in | | which there is abandonment? Sirs, please listen | | to me, and do not ask how to acquire passion. I | | know you are all passionate enough in getting a | | good job, or hating some poor chap, or being | | jealous of someone; but I am talking of | | something entirely different-a passion that | | loves. Love is a state in which there is no | | 'me'; love is a state in which there is no | | condemnation, no saying that sex is right or | | wrong, that this is good and something else is | | bad. Love is none of these contradictory | | things. Contradiction does not exist in love. | | And how canone love if one is not passionate? | | Without passion, how can one be sensitive? To | | be sensitive is to feel your neighbor sitting | | next to you; it is to see the ugliness of the | | town with its squalor, its filth, its poverty, | | and to see the beauty of the river, the sea, | | the sky. If you are not passionate, how can you | | be sensitive to all that? How can you feel a | | smile, a tear? Love, I assure you, is passion. | \____________________________________________________/ 5P9i0s8y19Z id=122 dt=Text Fri, 27 2 Friday, April 27th 2007 (Day 117) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[27]--[26]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A passionate mind is inquiring | | ============================== | | | | Obviously there must be passion, and the | | question is how to revive that passion. Do not | | let us misunderstand each other. I mean passion | | in every sense, not merely sexual passion which | | is a very small thing. And most of us are | | satisfied with that because every other passion | | has been destroyed-in the office, in the | | factory, through following a certain job, | | routine, learning techniques-so there is no | | passion left; there is no creative sense of | | urgency and release. Therefore sex becomes | | important to us, and there we get lost in petty | | passion which becomes an enormous problem to | | the narrow, virtuous mind, or else it soon | | becomes a habit and dies. I am using the word | | passion as a total thing. A passionate man who | | feels strongly is not satisfied merely with | | some little job-whether it be the job of a | | prime minister, or of a cook, or what you will. | | A mind that is passionate is inquiring, | | searching, looking, asking, demanding, not | | merely trying to find for its discontent some | | object in which it can fulfill itself and g o | | to sleep. A passionate mind is groping, | | seeking, breaking through, not accepting any | | tradition; it is not a decided mind, not a mind | | that has arrived, but it is a young mind that | | is ever arriving. | \____________________________________________________/ 5P9i0s8y19Z id=123 dt=Text Sat, 28 2 Saturday, April 28th 2007 (Day 118) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[28]--[27]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Petty mind | | ========== | | | | A passionate mind is groping, seeking, breaking | | through, not accepting any tradition; it is not | | a decided mind, not a mind that has arrived, | | but it is a young mind that is ever | | arriving.Now, how is such a mind to come into | | being? It must happen. Obviously, a petty mind | | cannot work at it. A petty mind trying to | | become passionate will merely reduce everything | | to its own pettiness. It must happen, and it | | can only happen when the mind sees its own | | pettiness and yet does not try to do anything | | about it. Am I making myself clear? Probably | | not. But as I said earlier, any restricted | | mind, however eager it is, will still be petty, | | and surely that is obvious. A small mind, | | though it can go to the moon, though it can | | acquire a technique, though it can cleverly | | argue and defend, is still a small mind. So | | when the small mind says, "I must be passionate | | in order to do something worthwhile," obviously | | its passion will be very petty, will it | | not-like getting angry about some petty | | injustice or thinking that the whole world i s | | changing because of some petty, little reform | | done in a potty, little village by a potty, | | little mind. If the little mind sees all that, | | then the very perception that it is small is | | enough; then its whole activity undergoes a | | change. | \____________________________________________________/ 5P9i0s8y19Z id=124 dt=Text Sun, 29 2 Sunday, April 29th 2007 (Day 119) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[29]--[28]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Lost passion | | ============ | | | | The word is not the thing. The word passion is | | not passion. To feel that and to be caught in | | it without any volition or directive or | | purpose, to listen to this thing called desire, | | to listen to your own desires which you have, | | plenty of them, weak or strong-when you do | | that, you will see what a tremendous damage you | | do when you suppress desire, when you distort | | it, when you want to fulfill it, when you want | | to do something about it, when you have an | | opinion about it. Most people have lost this | | passion. Probably one has had it once in one's | | youth-to become a rich man, to have fame and to | | live a bourgeois or a respectable life; perhaps | | a vague muttering of that. And society-which is | | what you are-suppresses that. And so one has to | | adjust oneself to you who are dead, who are | | respectable, who have not even a spark of | | passion; and then one becomes a part of you, | | and thereby loses this passion. | \____________________________________________________/ 5P9i0s8y19Z id=125 dt=Text Mon, 30 2 Monday, April 30th 2007 (Day 120) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[30]--[29]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Passion without a cause | | ======================= | | | | In the state of passion without a cause there | | is intensity free of all attachment; but when | | passion has a cause, there is attachment, and | | attachment is the beginning of sorrow. Most of | | us are attached, we cling to a person, to a | | country, to a belief to an idea, and when the | | object of our attachment is taken away or | | otherwise loses its significance, we find | | ourselves empty, insufficient. This emptiness | | we try to fill by clinging to something else, | | which again becomes the object of our | | passion.Examine your own heart and mind. I am | | merely a mirror in which you are looking at | | yourself. If you don't want to look, that is | | quite all right; but if you do want to look, | | then look at yourself clearly, ruthlessly, with | | intensity - not in the hope of dissolving your | | miseries, your anxieties, your sense of guilt, | | but in order to understand this extraordinary | | passion which always leads to sorrow.When | | passion has a cause it becomes lust. When there | | is a passion for something - for a person, for | | an idea, for some kind of fulf illment - then | | out of that passion there comes contradiction, | | conflict, effort. You strive to achieve or | | maintain a particular state, or to recapture | | one that has been and is gone. But the passion | | of which I am speaking does not give rise to | | contradiction, conflict. It is totally | | unrelated to a cause, and therefore it is not | | an effect. | \____________________________________________________/ 5P9i0s8y19Z id=126 dt=Text May 1 M-A-Y 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 02 10 17 24 01 02 03 04 05 06 ---+---+---+--- 07 08 09 10 11 12 13 14 15 16 17 18 19[20] TAURUS _/ 21 22 23 24 25 26 27 28 29 30 31 \_ GEMINI Monthly Goals: 5P9i0s8y19Z id=127 dt=Text Tue, 01 2 Tuesday, May 1st 2007 (Day 121) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAY/ JUN/ JUL/ AUG/ +--[31]--[30]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A mind rich with innocence | | ========================== | | | | Truth, the real God-the real God, not the God | | that man has made- does not want a mind that | | has been destroyed, petty, shallow, narrow, | | limited. It needs a healthy mind to appreciate | | it; it needs a rich mind -rich, not with | | knowledge but with innocence-a mind upon which | | there has never been a scratch of experience, a | | mind that is free from time. The gods that you | | have invented for your own comforts accept | | torture; they accept a mind that is being made | | dull. But the real thing does not want it; it | | wants a total, complete human being whose heart | | is full, rich, clear, capable of intense | | feeling, capable of seeing the beauty of a | | tree, the smile of a child, and the agony of a | | woman who has never had a full meal.You have to | | have this extraordinary feeling, this | | sensitivity to everything-to the animal, to the | | cat that walks across the wall, to the squalor, | | the dirt, the filth of human beings in poverty, | | in despair. You have to be sensitive-which is | | to feel intensely, not in any particular | | direction, which is not an emotion which comes | | and goes, but which is to be sensitive with | | your nerves, with your eyes, with your body, | | with your ears, with your voice. 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. | \____________________________________________________/ 5P9i0s8y19Z id=128 dt=Text Wed, 02 2 Wednesday, May 2nd 2007 (Day 122) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ JUL/ AUG/ +--[01]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What role has emotion in life | | ============================== | | | | How do emotions come into being? Very simple. | | They come into being through stimuli, through | | the nerves. You put a pin into me, I jump; you | | flatter me and I am delighted; you insult me | | and I don't like it. Through our senses | | emotions come into being. And most of us | | function through our emotion of pleasure; | | obviously, sir. You like to be recognized as a | | Hindu. Then you belong to a group, to a | | community, to a tradition, however old; and you | | like that, with the Gita, the Upanishads and | | the old traditions, mountain high. And the | | Muslim likes his and so on. Our emotions have | | come into being through stimuli, through | | environment, and so on. It is fairly | | obvious.What rolehas emotion in life? Is | | emotion life? You understand? Is pleasure love? | | Is desire love? If emotion is love, there is | | something that changes all the time. Right? | | Don't you know all that?...So onehas to realize | | that emotions, sentiment, enthusiasm, the | | feeling of being good, and all that have | | nothing whatsoever to do with real affection, | | compassion. All sentiment, emotions have to do | | with thought and therefore lead to pleasure and | | pain. Love has no pain, no sorrow, because it | | is not the outcome of pleasure or desire. | \____________________________________________________/ 5P9i0s8y19Z id=129 dt=Text Thu, 03 2 Thursday, May 3rd 2007 (Day 123) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ AUG/ +--[02]--[02]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Feeling intelligence | | ==================== | | | | The very first thing to do, if I may suggest | | it, is to find out why you are thinking in a | | certain way, and why you are feeling in a | | certain manner. Don't try to alter it, don't | | try to analyze your thoughts and your emotions; | | but become conscious of why you are thinking in | | a particular groove and from what motive you | | act. Although you can discover the motive | | through analysis, although you may find out | | something through analysis, it will not be | | real; it will be real only when you are | | intensely aware at the moment of the | | functioning of your thought and emotion; then | | you will see their extraordinary subtlety, | | their fine delicacy. So long as you have a | | "must" and a "must not," in this compulsion you | | will never discover that swift wandering of | | thought and emotion. And I am sure you have | | been brought up in the school of "must" and | | "must not" and hence you have destroyed thought | | and feeling. You have been bound and crippled | | by systems, methods, by your teachers. So leave | | all those "must" and "must nots." This does no | | t mean that there shall be licentiousness, but | | become aware of a mind that is ever saying, "I | | must," and "I must not." Then as a flower | | blossoms forth of a morning, so intelligence | | happens, is there, functioning, creating | | comprehension. | \____________________________________________________/ 5P9i0s8y19Z id=130 dt=Text Fri, 04 2 Friday, May 4th 2007 (Day 124) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[03]--[03]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Intellect vs intelligence | | ========================== | | | | Training the intellect does not result in | | intelligence. Rather, intelligence comes into | | being when one acts in perfect harmony, both | | intellectually and emotionally. There is a vast | | distinction between intellect and intelligence. | | Intellect is merely thought functioning | | independently of emotion. When intellect, | | irrespective of emotion, is trained in any | | particular direction, one may have great | | intellect, but one does not have intelligence, | | because in intelligence there is the inherent | | capacity to feel as well as to reason; in | | intelligence both capacities are equally | | present, intensely and harmoniously.... If | | youbring your emotions into business, you say, | | business cannot be well managed or be honest. | | So you divide your mind into compartments: in | | one compartment you keep your religious | | interest, in another your emoti ons, in a third | | your business interest which has nothing to do | | with your intellectual and emotional life. Your | | business mind treats life merely as a means of | | getting money in order to live. So this chaotic | | existence, this division of your life | | continues. If you really used your intelligence | | in business, that is, if your emotions and your | | thought were acting harmoniously, your business | | might fail. It probably would. And you will | | probably let it fail when you really feel the | | absurdity, the cruelty and the exploitation | | that is involved in this way of living.Until | | youreally approach all of life with your | | intelligence, instead of merely with your | | intellect, no system in the world will save man | | from the ceaseless toil for bread. | \____________________________________________________/ 5P9i0s8y19Z id=131 dt=Text Sat, 05 2 Saturday, May 5th 2007 (Day 125) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[04]--[04]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Sentiment and emotion breed cruelty | | =================================== | | | | One can see that neither emotion nor sentiment | | has any place at all where love is concerned. | | Sentimentality and emotion are merely reactions | | of like or dislike. I like you and I get | | terribly enthusiastic about you - I like this | | place, oh, it is lovely and all the rest, which | | implies that I don't like the other and so on. | | Thus sentiment and emotion breed cruelty. Have | | you ever looked at it? Identification with the | | rag called the national flag is an emotional | | and sentimental factor and for that factor you | | are willing to kill another - and that is | | called, the love of your country, love of the | | neighbor . . .? One can see that where | | sentiment and emotion come in, love is not. It | | is emotion and sentiment that breed the cruelty | | of like and dislike. And one can see also that | | where there is jealousy, there is no love, | | obviously. I am envious of you because you have | | a better position, better job, better house, | | you look nicer, more intelligent,more awake and | | I am jealous of you. I don't in fact say I am | | jealous of you, but I compete with you, which | | is a form of jealousy, envy. So envy and | | jealousy are not love and I wipe them out; I | | don't go on talking about how to wipe them out | | and in the meantime continue to be envious - I | | actually wipe them out as the rain washes the | | dust of many days off a leaf, I just wash them | | away. | \____________________________________________________/ 5P9i0s8y19Z id=132 dt=Text Sun, 06 2 Sunday, May 6th 2007 (Day 126) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[05]--[05]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | We must die to all our emotions | | =============================== | | | | What do we mean by emotion? Is it a sensation, | | a reaction, a response of the senses? Hate, | | devotion, the feeling of love or sympathy for | | another - they are all emotions. Some, like | | love and sympathy, we call positive, while | | others, like hate, we call negative and want to | | get rid of. Is love the opposite of hate? And | | is love an emotion, a sensation, a feeling that | | is stretched out through memory? ...So, what do | | we mean by love? Surely, love is not memory. | | That is very difficult for us to understand | | because for most of us, love is memory. When | | you say that you love your wife or your | | husband, what do you mean by that? Do you love | | that which gives you pleasure? Do you love that | | with which you have identified yourself and | | which you recognize as belonging to you? | | Please, these are facts; I am not inventing | | anything, so don't look horrified....It is the | | image, the symbol of "my wife" or "my husband" | | that we love, or think we love, not the living | | individual. I don't know my wife or my husband | | at all; and I can never know that person as | | long as knowing means recognition. For | | recognition is based on memory - memory of | | pleasure and pain, memory of the things I have | | lived for, agonized over, the things I possess | | and to which I am attached. How can I love when | | there is fear, sorrow, loneliness, the shadow | | of despair? How can an ambitious man love? And | | we are all very ambitious, however | | honorably.So, reallyto find out what love is, | | we must die to the past, to all our emotions, | | the good and the bad - die effortlessly, as we | | would to a poisonous thing because we | | understand it. | \____________________________________________________/ 5P9i0s8y19Z id=133 dt=Text Mon, 07 2 Monday, May 7th 2007 (Day 127) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[06]--[06]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | One must have great feelings | | ============================ | | | | In the modern world where there are so many | | problems, one is apt to lose great feeling. I | | mean by that word feeling, not sentiment, not | | emotionalism, not mere excitement, but that | | quality of perception, the quality of hearing, | | listening, the quality of feeling, a bird | | singing on a tree, the movement of a leaf in | | the sun. To feel things greatly, deeply, | | penetratingly, is very difficult for most of us | | because we have so many problems. Whatever we | | seem to touch turns into a problem. And, | | apparently, there is no end to man's problems, | | and he seems utterly incapable of resolving | | them because the more the problems exist, the | | less the feelings become.I mean by"feeling" the | | appreciation of the curve of a branch, the | | squalor, the dirt on the road, to be sensitive | | to the sorrow of another, to be in a state of | | ecstasy when we see a sunset. These are not | | sentiments, these are not mere emotions. | | Emotion and sentiment or sentimentality turn to | | cruelty, they can be used by society; and when | | there is sentiment, sensation, th en one | | becomes a slave to society. But one must have | | great feelings. The feeling for beauty, the | | feeling for a word, the silence between two | | words, and the hearing of a sound clearly - all | | that generates feeling. And one must have | | strong feelings, because it is only the | | feelings that make the mind highly sensitive. | \____________________________________________________/ 5P9i0s8y19Z id=134 dt=Text Tue, 08 2 Tuesday, May 8th 2007 (Day 128) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[07]--[07]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Observation without thought | | =========================== | | | | There is no feeling without thought; and behind | | thought is pleasure; so those things go | | together: pleasure, the word, the thought, the | | feeling; they are not separated. Observation | | without thought, without feeling, without word | | is energy. Energy is dissipated by word, | | association, thought, pleasure and time; | | therefore there is no energy to look. | \____________________________________________________/ 5P9i0s8y19Z id=135 dt=Text Wed, 09 2 Wednesday, May 9th 2007 (Day 129) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[08]--[08]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The totality of feeling | | ======================= | | | | What is feeling? Feeling is like thought. | | Feeling is a sensation. I see a flower and I | | respond to that flower; I like it or dislike | | it. The like or the dislike is dictated by my | | thought, and the thought is the response of the | | background of memory. So, I say, "I like that | | flower," or "I do not like that flower;" "I | | like this feeling" or "I do not like that | | feeling." ...Now, is love related to feeling? | | Feeling is sensation, obviously-sensation of | | like and dislike, of good and bad, of good | | taste and all the rest of it. Is that feeling | | related to love? ... Have you watched your | | street, have you watched the way you live in | | your houses, the way you sit, the way you talk? | | And have you noticed all your saints whom you | | worship? For them passion is sex, and therefore | | they deny passion, therefore they deny | | beauty-deny in the sense of putting those | | aside. So, with sensation you have put away | | love because you say, `Sensation will make me a | | prisoner, I will be a slave to sex-desire; | | therefore I must cut it out."Thereforeyo u have | | made sex into an immense problem. ... When you | | have understood feeling completely, not | | partially, when you have really understood the | | totality of feeling, then you will know what | | love is. When you can see the beauty of a tree, | | when you can see the beauty of a smile, when | | you can see the sun setting behind the walls of | | your town-see totally-then you will know what | | love is. | \____________________________________________________/ 5P9i0s8y19Z id=136 dt=Text Thu, 10 2 Thursday, May 10th 2007 (Day 130) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[09]--[09]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | If you do not name that feeling | | =============================== | | | | When you observe a feeling, that feeling comes | | to an end. But even though the feeling comes to | | an end, if there is an observer, a spectator, a | | censor, a thinker who remains apart from the | | feeling, then there is still a contradiction. | | So it is very important to understand how we | | look at a feeling.Take, forinstance, a very | | common feeling: jealousy. We all know what it | | is to be jealous. Now, how do you look at your | | jealousy? When you look at that feeling, you | | are the observer of jealousy as something apart | | from yourself. You try to change jealousy, to | | modify it, or you try to explain why you are | | justified in being jealous, and so on and so | | forth. So there is a being, a censor, an entity | | apart from jealousy who observes it. For the | | moment jealousy may disappear, but it comes | | back again; and it comes back because you do | | not really see that jealousy is part of | | you....What Iam saying is that the moment you | | give a name, a label to that feeling, you have | | brought it into the framework of the old; and | | the old is the obs erver, the separate entity | | who is made up of words, of ideas, of opinions | | about what is right and what is wrong. ... But | | if you don't name that feeling - which demands | | tremendous awareness, a great deal of immediate | | understanding - then you will find that there | | is no observer, no thinker, no center from | | which you are judging, and that you are not | | different from the feeling. There is no `you' | | who feels it. | \____________________________________________________/ 5P9i0s8y19Z id=137 dt=Text Fri, 11 2 Friday, May 11th 2007 (Day 131) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[10]--[10]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Emotions lead nowhere | | ===================== | | | | Whether you are guided by your emotions or | | guided by your intellect, it leads to despair | | because it leads nowhere. But you realize that | | love is not pleasure, love is not desire.You | | know what pleasure is, sir? When you look at | | something or when you have a feeling, to think | | about that feeling, to dwell constantly upon | | that feeling gives you pleasure, and that | | pleasure you want and you repeat that pleasure | | over and over again. When a man is very | | ambitious or a little ambitious, that gives him | | pleasure. When a man is seeking power, | | position, prestige in the name of the country, | | in the name of an idea, and all the rest of it, | | that gives him pleasure. He has no love at all, | | and therefore he creates mischief in the world. | | He brings about war within and without.So one | | hasto realize that emotions, sentiment, | | enthusiasm, the feeling of being good, and all | | that have nothing whatsoever to do with real | | affection, compassion. All sentiment, emotions | | have to do with thought and therefore lead to | | pleasure and pain. Love has no pain, no sorrow, | | because it is not the outcome of pleasure or | | desire. | \____________________________________________________/ 5P9i0s8y19Z id=138 dt=Text Sat, 12 2 Saturday, May 12th 2007 (Day 132) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[11]--[11]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Memory negates love | | =================== | | | | Is it possible to love without thinking? What | | do you mean by thinking? Thinking is a response | | to memories of pain or pleasure. There is no | | thinking without the residue which incomplete | | experience leaves. Love is different from | | emotion and feeling. Love cannot be brought | | into the field of thought; whereas feeling and | | emotion can be brought. Love is a flame without | | smoke, ever fresh, creative, joyous. Such love | | is dangerous to society, to relationship. So, | | thought steps in, modifies, guides it, | | legalizes it, puts it out of danger; then one | | can live with it. Do you not know that when you | | love someone, you love the whole of mankind? Do | | you not know how dangerous it is to love man? | | Then, there is no barrier, no nationality; | | then, there is no craving for power and | | position, and things assume their values. Such | | a man is a danger to society.For the being of | | love, the process of memory must come to an | | end. Memory comes into being only when | | experience is not fully, completely understood. | | Memory is only the residue of e xperience; it | | is the result of a challenge which is not fully | | comprehended. Life is a process of challenge | | and response. Challenge is always new but the | | response is ever old. This response, which is | | conditioning, which is the result of the past, | | must be understood and not disciplined or | | condemned away. It means living each day anew, | | fully and completely. This complete living is | | possible only when there is love, when your | | heart is full, not with the words nor with the | | things made by the mind. Only where there is | | love, memory ceases; then every movement is a | | rebirth. | \____________________________________________________/ 5P9i0s8y19Z id=139 dt=Text Sun, 13 2 Sunday, May 13th 2007 (Day 133) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[12]--[12]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Do not name a feeling | | ===================== | | | | What happens when you do not name? You look at | | an emotion, at a sensation, more directly and | | therefore have quite a different relationship | | to it, just as you have to a flower when you do | | not name it. You are forced to look at it anew. | | When you do not name a group of people, you are | | compelled to look at each individual face and | | not treat them all as a mass. Therefore you are | | much more alert, much more observing, more | | understanding; you have a deeper sense of pity, | | love; but if you treat them all as the mass, it | | is over.If you donot label, you have to regard | | every feeling as it arises. When you label, is | | the feeling different from the label? Or does | | the label awaken the feeling?...If I do not | | name a feeling, that is to say if thought is | | not functioning merely because of words or if I | | do not think in terms of words, images or | | symbols, which most of us do-then what happens? | | Surely the mind then is not merely the | | observer. When the mind is not thinking in | | terms of words, symbols, images, there is no | | thinker separa te from the thought, which is | | the word. Then the mind is quiet, is it not? | | -not made quiet, it is quiet. When the mind is | | really quiet, then the feelings which arise can | | be dealt with immediately. It is only when we | | give names to feelings and thereby strengthen | | them that the feelings have continuity; they | | are stored up in the center, from which we give | | further labels, either to strengthen or to | | communicate them. | \____________________________________________________/ 5P9i0s8y19Z id=140 dt=Text Mon, 14 2 Monday, May 14th 2007 (Day 134) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[13]--[13]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Remain with a feeling and see what happens | | ========================================== | | | | You never remain with any feeling, pure and | | simple, but always surround it with the | | paraphernalia of words. The word distorts it; | | thought, whirling round it, throws it into | | shadow, overpowers it with mountainous fears | | and longings. You never remain with a feeling, | | and with nothing else: with hate, or with that | | strange feeling of beauty. When the feeling of | | hate arises, you say how bad it is; there is | | the compulsion, the struggle to overcome it, | | the turmoil of thought about it...Try remaining | | with the feeling of hate, with the feeling of | | envy, jealousy, with the venom of ambition; for | | after all, that's what you have in daily life, | | though you may want to live with love, or with | | the word 'love'. Since you have the feeling of | | hate, of wanting to hurt somebody with a | | gesture or a burning word, see if you can stay | | with that feeling. Can you? Have you ever | | tried? Try to remain with a feeling, and see | | what happens. You will find it amazingly | | difficult. Your mind will not leave the feeling | | alone; it comes rushing in w ith its | | remembrances, its associations, its do's and | | don'ts, its everlasting chatter. Pick up a | | piece of shell. Can you look at it, wonder at | | its delicate beauty, without saying how pretty | | it is, or what animal made it? Can you look | | without the movement of the mind? Can you live | | with the feeling behind the word, without the | | feeling that the word builds up? If you can, | | then you will discover an extraordinary thing, | | a movement beyond the measure of time, a spring | | that knows no summer. | \____________________________________________________/ 5P9i0s8y19Z id=141 dt=Text Tue, 15 2 Tuesday, May 15th 2007 (Day 135) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[14]--[14]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding words | | =================== | | | | I do not know if you have ever thought out or | | gone into this whole process of verbalizing, | | giving a name. If you have done so, it is | | really a most astonishing thing and a very | | stimulating and interesting thing. When we give | | a name to anything we experience, see or feel, | | the word becomes extraordinarily significant; | | and word is time. Time is space, and the word | | is the center of it. All thinking is | | verbalization; you think in words. And can the | | mind be free of the word? Don't say, "How am I | | to be free?" That has no meaning. But put that | | question to yourself and see how slavish you | | are to words like India, Gita, communism, | | Christian, Russian, American, English, the | | caste below you and the caste above you. The | | word love, the word God, the word | | meditation-what extraordinary significance we | | have given to these words and how slavish we | | are to them. | \____________________________________________________/ 5P9i0s8y19Z id=142 dt=Text Wed, 16 2 Wednesday, May 16th 2007 (Day 136) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[15]--[15]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Memory clouds perception | | ======================== | | | | Are you speculating, or are you actually | | experiencing as we are going along? You do not | | know what a religious mind is, do you? From | | what you have said, you don't know what it | | means; you may have just a flutter or a glimpse | | of it, just as you see the clear, lovely blue | | sky when the cloud is broken through; but the | | moment you have perceived the blue sky, you | | have a memory of it, you want more of it and | | therefore you are lost in it; the more you want | | the word for storing it as an experience, the | | more you are lost in it. | \____________________________________________________/ 5P9i0s8y19Z id=143 dt=Text Thu, 17 2 Thursday, May 17th 2007 (Day 137) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[16]--[16]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Words create limitations | | ======================== | | | | Is there a thinking without the word? When the | | mind is not cluttered up with words, then | | thinking is not thinking as we know; but it is | | an activity without the word, without the | | symbol; therefore it has no frontier-the word | | is the frontier.The word creates the | | limitation, the boundary. And a mind that is | | not functioning in words, has no limitation; it | | has no frontiers; it is not bound. ...Take the | | word love and see what it awakens in you, watch | | yourself; the moment I mention that word, you | | are beginning to smile and you sit up, you | | feel. So the word love awakens all kinds of | | ideas, all kinds of divisions such as carnal, | | spiritual, profane, infinite, and all the rest | | of it. But find out what love is. Surely, Sir, | | to find out what love is the mind must be free | | of that word and the significance of that word. | \____________________________________________________/ 5P9i0s8y19Z id=144 dt=Text Fri, 18 2 Friday, May 18th 2007 (Day 138) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[17]--[17]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Going beyond words | | ================== | | | | To understand each other, I think it is | | necessary that we should not be caught in | | words; because, a word like God, for example, | | may have a particular meaning for you, while | | for me it may represent a totally different | | formulation, or no formulation at all. So it is | | almost impossible to communicate with each | | other unless both of us have the intention of | | understanding and going beyond mere words. The | | word freedom generally implies being free from | | something, does it not? It ordinarily means | | being free from greed, from envy, from | | nationalism, from anger, from this or that. | | Whereas, freedom may have quite another | | meaning, which is a sense of being free; and I | | think it is very important to understand this | | meaning....After all, the mind is made up of | | words, amongst other things. Now, can the mind | | be free of the word 'envy'? Experiment with | | this and you will see that words like God, | | truth, hate, envy, have a profound effect on | | the mind. And can the mind be both | | neurologically and psychologically free of | | these words? I f it is not free of them, it is | | incapable of facing the fact of envy. When the | | mind can look directly at the fact which it | | calls 'envy', then the fact itself acts much | | more swiftly than the mind's endeavor to do | | something about the fact. As long as the mind | | is thinking of getting rid of envy through the | | ideal of non-envy, and so on, it is distracted, | | it is not facing the fact; and the very word | | envy is a distraction from the fact. The | | process of recognition is through the word; and | | the moment I recognize the feeling through the | | word, I give continuity to that feeling. | \____________________________________________________/ 5P9i0s8y19Z id=145 dt=Text Sat, 19 2 Saturday, May 19th 2007 (Day 139) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[18]--[18]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Extraordinary seeing | | ==================== | | | | So we are asking, as at the beginning, can the | | mind come to that extraordinary seeing, not | | from the periphery, from the outside, from the | | boundary, but come upon it without any seeking? | | And to come upon it without seeking is the only | | way to find it. Because in coming upon it | | unknowingly, there is no effort, no seeking, no | | experience; and there is the total denial of | | all the normal practices to come into that | | center, to that flowering. So the mind is | | highly sharpened, highly awake, and is no | | longer dependent upon any experience to keep | | itself awake.When one asks oneself, one may ask | | verbally; for most people, naturally, it must | | be verbal. And one has to realize that the word | | is not the thing-like the word tree' is not the | | tree, is not the actual fact. The actual fact | | is when one touches it, not through the word | | but when one actually comes into contact with | | it. Then it is an actuality -which means the | | word has lost its power to mesmerize people. | | For example, the word God is so loaded and it | | has mesmerized peopl e so much that they will | | accept or deny, and function like a squirrel in | | a cage! So the word and the symbol must be set | | aside. | \____________________________________________________/ 5P9i0s8y19Z id=146 dt=Text Sun, 20 2 Sunday, May 20th 2007 (Day 140) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[19]--[19]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Perception of truth is immediate | | ================================ | | | | The verbal state has been carefully built up | | through centuries, in relation between the | | individual and society; so the word, the verbal | | state is a social state as well as an | | individual state. To communicate as we are | | doing, I need memory, I need words, I must know | | English, and you must know English; it has been | | acquired through centuries upon centuries. The | | word is not only being developed in social | | relationships, but also as a reaction in that | | social relationship to the individual; the word | | is necessary. The question is: it has taken so | | long, centuries upon centuries, to build up the | | symbolical, the verbal state, and can that be | | wiped away immediately? . . . Through time are | | we going to get rid of the verbal imprisonment | | of the mind, which has been built up for | | centuries? Or must it break immediately? Now, | | you may say, "It must take time, I can't do it | | immediately." This means that you must have | | many days, this means a continuity ofwhat has | | been, though it is modified in the process, | | till you reach a stage w here there is no | | further to go. Can you do that? Because we are | | afraid, we are lazy, we are indolent, we say | | "Why bother about all this? It is too | | difficult"; or "I do not know what to do"-so | | you postpone, postpone, postpone. But you have | | to see the truth of the continuation and the | | modification of the word. The perception of the | | truth of anything is immediate-not in time. Can | | the mind break through instantly, on the very | | questioning? Can the mind see the barrier of | | the word, understand the significance of the | | word in a flash and be in that state when the | | mind is no longer caught in time? You must have | | experienced this; only it is a very rare thing | | for most of us. | \____________________________________________________/ 5P9i0s8y19Z id=147 dt=Text Mon, 21 2 Monday, May 21st 2007 (Day 141) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[20]--[20]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Subtle truth | | ============ | | | | You have the flash of understanding, that | | extraordinary rapidity of insight, when the | | mind is very still, when thought is absent, | | when the mind is not burdened with its own | | noise. So, the understanding of anything-of a | | modern picture, of a child, of your wife, of | | your neighbor, or the understanding of truth | | which is in all things-can only come when the | | mind is very still. But such stillness can not | | be cultivated because if you cultivate a still | | mind, it is not a still mind, it is a dead | | mind....The more you are interested in | | something, the more your intention to | | understand, the more simple, clear, free the | | mind is. Then verbalization ceases. After all, | | thought is word, and it is the word that | | interferes. It is the screen of words, which is | | memory, that intervenes between the challenge | | and the response. It is the word that is | | responding to the challenge, which we call | | intellection. So, the mind that is chattering, | | that is verbalizing, cannot understand | | truth-truth in relationship, not an abstract | | truth. There is no abstract truth. But truth is | | very subtle. It is the subtle that is difficult | | to follow. It is not abstract. It comes so | | swiftly, so darkly, it cannot be held by the | | mind. Like a thief in the night, it comes | | darkly, not when you are prepared to receive | | it. Your reception is merely an invitation of | | greed. So a mind that is caught in the net of | | words cannot understand truth. | \____________________________________________________/ 5P9i0s8y19Z id=148 dt=Text Tue, 22 2 Tuesday, May 22nd 2007 (Day 142) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[21]--[21]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | All thought is partial | | ====================== | | | | You and I realize that we are conditioned. If | | you say, as some people do, that conditioning | | is inevitable, then there is no problem; you | | are a slave, and that is the end of it. But if | | you begin to ask yourself whether it is at all | | possible to break down this limitation, this | | conditioning, then there is a problem; so you | | will have to inquire into the whole process of | | thinking, will you not? If you merely say, "I | | must be aware of my conditioning, I must think | | about it, analyze it in order to understand and | | destroy it," then you are exercising force. | | Your thinking, your analyzing is still the | | result of your background, so through your | | thought you obviously cannot break down the | | conditioning of which it is a part.Just see the | | problem first, don't ask what is the answer, | | the solution. The fact is that we are | | conditioned, and that all thought to understand | | this conditioning will always be partial; | | therefore there is never a total comprehension, | | and only in total comprehension of the whole | | process of thinking is the re freedom. The | | difficulty is that we are always functioning | | within the field of the mind, which is the | | instrument of thought, reasonable or | | unreasonable; and as we have seen, thought is | | always partial. | \____________________________________________________/ 5P9i0s8y19Z id=149 dt=Text Wed, 23 2 Wednesday, May 23rd 2007 (Day 143) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[22]--[22]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from the self | | ===================== | | | | To free the mind from all conditioning, you | | must see the totality of it without thought. | | This is not a conundrum; experiment with it and | | you will see. Do you ever see anything without | | thought? Have you ever listened, looked, | | without bringing in this whole process of | | reaction? You will say that it is impossible to | | see without thought; you will say no mind can | | be unconditioned. When you say that, you have | | already blocked yourself by thought, for the | | fact is you do not know.So can I look, can the | | mind be aware of its conditioning? I think it | | can. Please experiment. Can you be aware that | | you are a Hindu, a Socialist, a Communist, this | | or that, just be aware without saying that it | | is right or wrong? Because it is such a | | difficult task just to see, we say it is | | impossible. I say it is only when you are aware | | of this totality of your being without any | | reaction that the conditioning goes, totally. | | deeply - which is really the freedom from the | | self. | \____________________________________________________/ 5P9i0s8y19Z id=150 dt=Text Thu, 24 2 Thursday, May 24th 2007 (Day 144) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[23]--[23]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Awareness may burn away the problems | | ==================================== | | | | All thinking obviously is conditioned; there is | | no such thing as free thinking. Thinking can | | never be free, it is the outcome of our | | conditioning, of our background, of our | | culture, of our climate, of our social, | | economic, political background. The very books | | that you read and the very practices that you | | do are all established in the background, and | | any thinking must be the result of that | | background. So if we can be aware-and we can go | | presently into what it signifies, what it | | means, to be aware-perhaps we shall be able to | | unconditional the mind without the process of | | will, without the determination to uncondition | | the mind. Because the moment you determine, | | there is an entity who wishes, an entity who | | says, "I must uncondition my mind." That entity | | itself is the outcome of our desire to achieve | | a certain result, so a conflict is already | | there. So, it is possible to be aware of our | | conditioning, just to be aware?-in which there | | is noconflict at all. That very awareness, if | | allowed, may perhaps burn away the pr oblems. | \____________________________________________________/ 5P9i0s8y19Z id=151 dt=Text Fri, 25 2 Friday, May 25th 2007 (Day 145) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[24]--[24]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is no noble or better conditioning | | ======================================== | | | | Does not the urge of the mind to free itself | | from its conditioning set going another pattern | | of resistance and conditioning? Having become | | aware of the pattern or mold in which you have | | grown up, you want to be free from it; but will | | not this desire to be free condition the mind | | again in a different manner? The old pattern | | insists that you conform to authority, and now | | you are developing a new one which maintains | | that you must not conform; so you have two | | patterns, one in conflict with the other. As | | long as there is this inner contradiction, | | further conditioning takes place....There is | | the urge that makes for conformity, and the | | urge to be free. However dissimilar these two | | urges may seem to be, are they not | | fundamentally similar? And if they are | | fundamentally similar, then your pursuit of | | freedom is vain, for you will only move from | | one pattern to another, endlessly. There is no | | noble or better conditioning, and it is this | | desire that has to be understood. | \____________________________________________________/ 5P9i0s8y19Z id=152 dt=Text Sat, 26 2 Saturday, May 26th 2007 (Day 146) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[25]--[25]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from conditioning | | ========================= | | | | The desire to free oneself from conditioning | | only furthers conditioning. But if, instead of | | trying to suppress desire, one understands the | | whole process of desire, in that very | | understanding there comes freedom from | | conditioning.Freedom from conditioning is not a | | direct result. Do you understand? If I set | | about deliberately to free myself from my | | conditioning, that desire creates its own | | conditioning. I may destroy one form of | | conditioning, but I am caught in another. | | Whereas, if there is an understanding of desire | | itself, which includes the desire to be free, | | then that very understanding destroys all | | conditioning. Freedom from conditioning is a by | | product; it is not important. The important | | thing is to understand what it is that creates | | conditioning. | \____________________________________________________/ 5P9i0s8y19Z id=153 dt=Text Sun, 27 2 Sunday, May 27th 2007 (Day 147) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[26]--[26]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Simple awareness | | ================ | | | | Surely any form of accumulation, either of | | knowledge or experience, any form of ideal, any | | projection of the mind, any determined practice | | to shape the mind-what it should be and should | | not be-all this is obviously crippling the | | process of investigation and discovery....So I | | thinkour inquiry must be not for the solution | | of our immediate problems but rather to find | | out whether the mind-the conscious as well as | | the deep unconscious mind in which is stored | | all the tradition, the memories, the | | inheritance of racial knowledge-whether all of | | it can be put aside. I think it can be done | | only if the mind is capable of being aware | | without any sense of demand, without any | | pressure-just to be aware. I think it is one of | | the most difficult things-to be so | | aware-because we are caught in the immediate | | problem and in its immediate solution, and so | | our lives are very superficial. Though one may | | go to all the analysts, read all the books, | | acquire much knowledge, attend churches, pray, | | mediate, practice various disciplines, nev | | ertheless, our lives are obviously very | | superficial because we do not know how to | | penetrate deeply. I think the understanding, | | the way of penetration, how to go very, very | | deeply, lies throughawareness-just to be aware | | of our thoughts and feelings, without | | condemnation, without comparison, just to | | observe. You will see, if you will experiment, | | how extraordinarily difficult it is, because | | our whole training is to condemn, to approve, | | to compare. | \____________________________________________________/ 5P9i0s8y19Z id=154 dt=Text Mon, 28 2 Monday, May 28th 2007 (Day 148) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[27]--[27]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | No part of the mind is unconditioned | | ==================================== | | | | Your mind is conditioned right through; there | | is no part of you which is unconditioned. That | | is a fact, whether you like it or not. You may | | say is a part of you- the watcher, the | | super-soul, the Atma - which is not | | conditioned; but because you think about it, it | | is within the field of thought, therefore it is | | conditioned. You can invent lots of theories | | about it, but the fact is that your mind is | | conditioned right through, the conscious as | | well as the unconscious, and any effort it | | makes to free itself is also conditioned. So | | what is the mind to do? Or rather, what is the | | state of the mind when it knows that it is | | conditioned and realizes that any effort it | | makes to uncondition itself is still | | conditioned?Now, whenyou say, "I know I am | | conditioned," do you really know it, or is that | | merely a verbal statement? Do you know it with | | the same potency with which you see a cobra? | | When you see a snake and know it to be a cobra, | | there is immediate, unpremeditated action; and | | when you say, "I know I am conditioned," ha s | | it the same vital significance as your | | perception of the cobra? Or is it merely a | | superficial acknowledgment of the fact, and not | | the realization of the fact? When I realize the | | fact that I am conditioned, there is immediate | | action. I don't have to make an effort to | | uncondition myself. The very fact that I am | | conditioned, and the realization of that fact, | | brings an immediate clarification. The | | difficulty lies in not realizing it in the | | sense of understanding all its implications, | | seeing that all thought, however subtle, | | however cunning, however sophisticated or | | philosophical, is conditioned. | \____________________________________________________/ 5P9i0s8y19Z id=155 dt=Text Tue, 29 2 Tuesday, May 29th 2007 (Day 149) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[28]--[28]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The burden of the unconscious | | ============================= | | | | Inwardly,unconsciously, there is the tremendous | | weight of the past pushing you in a certain | | direction....Now, how is one to wipe all that | | away? How is the unconscious to be cleansed | | immediately of the past? The analysts think | | that the unconscious can be partially or even | | completely cleansed through analysis-through | | investigation, exploration, confession, the | | interpretation of dreams, and so on-so that at | | least you become a "normal" human being, able | | to adjust yourself to the present environment. | | But in analysis there is always the analyzer | | and the analyzed, an observer who is | | interpreting the thing observed, which is a | | duality, a source of conflict.So I see that | | mere analysis of the unconscious will not lead | | anywhere. It may help me to be a little less | | neurotic, a little kinder to my wife, to my | | neighbor, or some superficial thing like that; | | but that is not what we are talking about. I | | see that the analytical process-which involves | | time, interpretation, the movement of thought | | as the observer analyzing the thing | | observed-cannot free the unconscious; theref | | ore I reject the analytical process completely. | | The moment I perceive the fact that analysis | | cannot under any circumstances clear away the | | burden of the unconscious, I am out of | | analysis. I no longer analyze. So what has | | taken place? Because there is no longer an | | analyzer separated from the thing that he | | analyzes, he is that thing. He is not an entity | | apart from it. Then one finds that the | | unconscious is of very little importance. | \____________________________________________________/ 5P9i0s8y19Z id=156 dt=Text Wed, 30 2 Wednesday, May 30th 2007 (Day 150) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[29]--[29]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The interval between thoughts | | ============================= | | | | Now, I say it is definitely possible for the | | mind to be free from all conditioning-not that | | you should accept my authority. If you accept | | it on authority, you will never discover, it | | will be another substitution and that will have | | no significance....The understanding of the | | whole process of conditioning does not come to | | you through analysis or introspection, because | | the moment you have the analyzer that very | | analyzer himself is part of the background and | | therefore his analysis is of no | | significance....How isit possible for the mind | | to be free? To be free, the mind must not only | | see and understand its pendulum-like swing | | between the past and the future but also be | | aware of the interval between thoughts... If | | you watch very carefully, you will see that | | though the response, the movement of thought, | | seems so swift, there are gaps, there are | | intervals between thoughts. Between two | | thoughts there is a period of silence which is | | not related to the thought process. If you | | observe you will see that that period of sile | | nce, that interval, is not of time and the | | discovery of that interval, the full | | experiencing of that interval, liberates you | | from conditioning-or rather it does not | | liberate 'you' but there is liberation from | | conditioning.... It is only when the mind is | | not giving continuity to thought, when it is | | still with a stillness that is not induced, | | that is without any causation-it is only then | | that there can be freedom from the background. | \____________________________________________________/ 5P9i0s8y19Z id=157 dt=Text Thu, 31 2 Thursday, May 31st 2007 (Day 151) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUN/ JUL/ AUG/ SEP/ +--[30]--[30]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Observe how habits are formed | | ============================= | | | | Without freedom from the past there is no | | freedom at all, because the mind is never new, | | fresh, innocent. It is only the fresh, innocent | | mind that is free. Freedom has nothing to do | | with age, it has nothing to do with experience; | | and it seems to me that the very essence of | | freedom lies in understanding the whole | | mechanism of habit, both conscious and | | unconscious. It is not a question of ending | | habit, but of seeing totally the structure of | | habit. You have to observe how habits are | | formed and how, by denying or resisting one | | habit, another habit is created. What matters | | is to be totally conscious of habit; for then, | | as you will see for yourself there is no longer | | the formation of habit. To resist habit, to | | fight it, to deny it, only gives continuity to | | habit. When you fight a particular habit you | | give life to that habit, and then the very | | fighting of it becomes a further habit. But if | | you are simply aware of the whole structure of | | habit without resistance, then you will find | | there is freedom from habit, and in that | | freedom a new thing takes place.It is onlythe | | dull, sleepy mind that creates and clings to | | habit. A mind that is attentive from moment to | | moment - attentive to what it is saying, | | attentive to the movement of its hands, of its | | thoughts, of its feelings - will discover that | | the formation of further habits has come to an | | end. This is very important to understand, | | because as long as the mind is breaking down | | one habit, and in that very process creating | | another, it can obviously never be free; and it | | is only the free mind that can perceive | | something beyond itself. | \____________________________________________________/ 5P9i0s8y19Z id=158 dt=Text June 1 J-U-N-E 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 01 08 15 22 01 02 03 ---+---+---+--- 04 05 06 07 08 09 10 11 12 13 14 15 16 17 GEMINI _/ 18 19 20[21]22 23 24 25 26 27 28 29 30 \_ CANCER Monthly Goals: 5P9i0s8y19Z id=159 dt=Text Fri, 01 2 Friday, June 1st 2007 (Day 152) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ JUL/ AUG/ SEP/ +--[01]--[31]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Energy creates its own discipline | | ================================= | | | | To seek reality requires immense energy; and, | | if man is not doing that, he dissipates his | | energy in ways that create mischief, and | | therefore society has to control him. Now, is | | it possible to liberate energy in seeking God | | or truth and, in the process of discovering | | what is true, to be a citizen who understands | | the fundamental issues of life and whom society | | cannot destroy?You see, man is energy, and if | | man does not seek truth, this energy becomes | | destructive; therefore society controls and | | shapes the individual, which smothers this | | energy... And perhaps you have noticed another | | interesting and very simple fact: that the | | moment you really want to do something, you | | have the energy to do it. ...That very energy | | becomes the means of controlling itself, so you | | don't need outside discipline. In the search | | for reality, energy creates its own discipline. | | The man who is seeking reality spontaneously | | becomes the right kind of citizen, which is not | | according to the pattern of any particular | | society or government. | \____________________________________________________/ 5P9i0s8y19Z id=160 dt=Text Sat, 02 2 Saturday, June 2nd 2007 (Day 153) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ AUG/ SEP/ +--[02]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Duality creates conflict | | ======================== | | | | Conflict of any kind-physically, | | psychologically, intellectually-is a waste of | | energy. Please, it is extraordinarily difficult | | to understand and to be free of this because | | most of us are brought up to struggle, to make | | effort. When we are at school, that is the | | first thing that we are taught-to make an | | effort. And that struggle, that effort is | | carried throughout life-that is, to be good you | | must struggle, you must fight evil, you must | | resist, control. So, educationally, | | sociologically, religiously, human beings are | | taught to struggle. You are told that to find | | God you must work, discipline, do practice, | | twist and torture your soul, your mind, your | | body, deny, suppress; that you must not look; | | that you must fight, fight, fight at that | | so-called spiritual level-which is not the | | spiritual level at all. Then, socially each one | | is out for himself, for his family....So, | | allaround, we are wasting energy. And that | | waste of energy in essence is conflict: the | | conflict between "I should" and "I should not," | | "I must" and "I must not." Once having created | | duality, conflict is inevitable. So one has to | | understand this whole process of duality-not | | that there is not man and woman, green and red, | | light and darkness, tall and short; all those | | are facts. But in the effort that goes into | | this division between the fact and the idea, | | there is the waste of energy. | \____________________________________________________/ 5P9i0s8y19Z id=161 dt=Text Sun, 03 2 Sunday, June 3rd 2007 (Day 154) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[03]--[02]--[01]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The pattern of an idea | | ====================== | | | | If you say, "How am I to save energy?" then you | | have created a pattern of an idea-how to save | | it-and then conduct your life according to that | | pattern; therefore, there begins again a | | contradiction. Whereas if you perceive for | | yourself where your energies are being wasted, | | you will see that the principal force causing | | the waste is conflict-which is having a problem | | and never resolving it, living with a deadly | | memory of something gone, living in tradition. | | One has to understand the nature of the | | dissipation of energy, and the understanding of | | the dissipation of energy is not according to | | Shankara, Buddha or some saint, but the actual | | observation of one's daily conflict in life. So | | the principal waste of energy is conflict-which | | doesn't mean that you sit back and be lazy. | | Conflict will always exist as long as the idea | | is more important than the fact. | \____________________________________________________/ 5P9i0s8y19Z id=162 dt=Text Mon, 04 2 Monday, June 4th 2007 (Day 155) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[04]--[03]--[02]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Where there is contradiction there is conflict | | ============================================== | | | | You see that most of us are in conflict, live a | | life of contradiction, not only outwardly, but | | also inwardly. Contradiction implies effort. | | ... Where there is effort, there is | | wastage-there is a waste of energy. Where there | | is contradiction, there is conflict. Where | | there is conflict, there is effort to get over | | that conflict-which is another form of | | resistance. And where you resist, there is also | | a certain form of energy engendered-you know | | that when you resist something, that very | | resistance creates energy....All actionis based | | on this friction that I must and I must not. | | And this form of resistance, this form of | | conflict, does breed energy; but that energy, | | if you observe very closely, is very | | destructive; it is not creative. ...Most people | | are in contradiction. And if they have a gift, | | a talent to write or to paint or to do this or | | that, the tension of that contradiction gives | | them the energy to express, to create, to | | write, to be. The more the tension, the greater | | the conflict, the greater is the output, and | | that is what we call creation. But it is not at | | all creation. It is the result of conflict. To | | face the fact that you are in conflict, that | | you are in contradiction, will bring that | | quality of energy that is not the outcome of | | resistance. | \____________________________________________________/ 5P9i0s8y19Z id=163 dt=Text Tue, 05 2 Tuesday, June 5th 2007 (Day 156) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[05]--[04]--[03]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Creative energy | | =============== | | | | Now the question is: Is there an energy which | | is not within the field of thought, which is | | not the result of self-contradictory, | | compulsive energy, of self-fulfillment as | | frustration? You understand the question? I | | hope I am making myself clear. Because, unless | | we find the quality of that energy which is not | | merely the product of thought that bit by bit | | creates the energy but also is mechanical, | | action is destructive, whether we do social | | reform, write excellent books, be very clever | | in business, or create nationalistic divisions | | and take part in other political activities and | | so on. Now, the question is whether there is | | such an energy, not theoretically-because when | | we are confronted with facts, to introduce | | theories is infantile, immature. It is like the | | case of a man who has cancer and is to be | | operated upon; it is no good discussing what | | kinds of instruments are to be used and all the | | rest of it; you have to face the fact that heis | | to be operated upon. So, similarly, a mind has | | to penetrate or be in such a state when the | | mind is not a slave to thought. After all, all | | thought in time is invention; all the gadgets, | | jets, the refrigerators, the rockets, the | | exploration into the atom, space, they are all | | the result of knowledge, thought. All these are | | not creation; invention is not creation; | | capacity is not creation; thought can never be | | creative because thought is always conditioned | | and can never be free. It is only that energy | | which is not the product of thought that is | | creative. | \____________________________________________________/ 5P9i0s8y19Z id=164 dt=Text Wed, 06 2 Wednesday, June 6th 2007 (Day 157) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[06]--[05]--[04]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The highest form of energy | | ========================== | | | | An idea about energy is entirely different from | | the fact of energy itself. We have formulas or | | concepts of how to bring about a quality of | | energy that is of the highest quality. But the | | formula is entirely different from the | | renovating, renewing quality of energy | | itself....The highest form of this energy, the | | apogee, is the state of mind when it has no | | idea, no thought, no sense of a direction or | | motive-that is pure energy. And that quality of | | energy cannot be sought after. You can't say, | | "Well, tell me how to get it, the modus | | operandi, the way." There is no way to it. To | | find out for ourselves the nature of this | | energy, we must begin to understand the daily | | energy that is wasted-the energy when we talk, | | when we hear a bird, a voice, when we see the | | river, the vast sky and the villagers, dirty, | | ill kept, ill, half-starved, and the tree that | | withdraws of an evening from all the light of | | day. The very observation of everything is | | energy. And this energy we derive through food, | | through the sun's rays. This phys ical, daily | | energy that one has, obviously can be | | augmented, increased, by the right kind of food | | and so on. That is necessary, obviously. But | | that same energy which becomes the energy of | | the psyche-that is, thought-the moment that | | energy has any contradiction in itself, that | | energy is a waste of energy. | \____________________________________________________/ 5P9i0s8y19Z id=165 dt=Text Thu, 07 2 Thursday, June 7th 2007 (Day 158) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[07]--[06]--[05]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The act of listening to a fact will free the mi | | =============================================== | | | | Somebody is telling you something, you listen. | | The very act of listening is the act of | | release. When you see the fact, the very | | perception of that fact is the release of that | | fact. The very listening, the very seeing of | | something as a fact, has an extraordinary | | effect without the effort of thought....Let | | ustake one thing-say ambition. We have gone | | sufficiently into what it does, what its | | effects are. A mind that is ambitious can never | | know what it is to sympathize, to have pity, to | | love. An ambitious mind is a cruel mind-whether | | spiritually or outwardly or inwardly. You have | | heard it. You hear it; when you hear that, you | | translate it and say, "How can I live in this | | world which is built on ambition?" Therefore, | | you have not listened. You have responded, you | | have reacted to a statement, to a fact; | | therefore, you are not looking at the fact. You | | are merely translating the fact or giving an | | opinion about the fact or responding to the | | fact; therefore, you are not looking at the | | fact... If one listens-in the sense without any | | evaluation, reaction, judgment-surely then, the | | fact creates that energy which destroys, wipes | | away, sweeps away ambition which creates | | conflict. | \____________________________________________________/ 5P9i0s8y19Z id=166 dt=Text Fri, 08 2 Friday, June 8th 2007 (Day 159) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[08]--[07]--[06]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Attention without resistance | | ============================ | | | | You know what space is. There is space in this | | room. The distance between here and your | | hostel, between the bridge and your home, | | between this bank of the river and the | | other-all that is space. Now, is there also | | space in your mind? Or is it so crowded that | | there is no space in it at all? If your mind | | has space, then in that space there is | | silence-and from that silence everything else | | comes, for then you can listen, you can pay | | attention without resistance. That is why it is | | very important to have space in the mind. If | | the mind is not overcrowded, not ceaselessly | | occupied, then it can listen to that dog | | barking, to the sound of a train crossing the | | distant bridge, and also be fully aware of what | | is being said by a person talking here. Then | | the mind is a living thing, it is not dead. | \____________________________________________________/ 5P9i0s8y19Z id=167 dt=Text Sat, 09 2 Saturday, June 9th 2007 (Day 160) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[09]--[08]--[07]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Attention free of effort | | ======================== | | | | Is there attention without anything absorbing | | the mind? Is there attention without | | concentrating upon an object? Is there | | attention without any form of motive, | | influence, compulsion? Can the mind give full | | attention without any sense of exclusion? | | Surely it can, and that is the only state of | | attention; the others are mere indulgence, or | | tricks of the mind. If you can give full | | attention without being absorbed in something, | | and without any sense of exclusion, then you | | will find out what it is to meditate; because | | in that attention there is no effort, no | | division, no struggle, no search for a result. | | So meditation is a process of freeing the mind | | from systems, and of giving attention without | | either being absorbed, or making an effort to | | concentrate. | \____________________________________________________/ 5P9i0s8y19Z id=168 dt=Text Sun, 10 2 Sunday, June 10th 2007 (Day 161) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[10]--[09]--[08]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | An attention that is not exclusive | | ================================== | | | | I think there is a difference between the | | attention that is given to an object, and | | attention without object. We can concentrate on | | a particular idea, belief, object- which is an | | exclusive process; and there is also an | | attention, an awareness, which is not | | exclusive. Similarly, there is a discontent | | which has no motive, which is not the outcome | | of some frustration, which cannot be canalized, | | which cannot accept any fulfilment. Perhaps I | | may not be using the right word for it, but I | | think that that extraordinary discontent is the | | essential. Without that, every other form of | | discontent merely becomes a way to | | satisfaction. | \____________________________________________________/ 5P9i0s8y19Z id=169 dt=Text Mon, 11 2 Monday, June 11th 2007 (Day 162) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[11]--[10]--[09]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Attention is limitless without frontiers | | ========================================= | | | | In the cultivation of the mind, our emphasis | | should not be on concentration, but on | | attention. Concentration is a process of | | forcing the mind to narrow down to a point, | | whereas attention is without frontiers. In that | | process the mind is always limited by a | | frontier or boundary, but when our concern is | | to understand the totality of the mind, mere | | concentration becomes a hindrance. Attention is | | limitless, without the frontiers of knowledge. | | Knowledge comes through concentration, and any | | extension of knowledge is still within its own | | frontiers.In the state of attention the mind | | can and does use knowledge, which of necessity | | is the result of concentration; but the part is | | never the whole, and adding together the many | | parts does not make for the perception of the | | whole. Knowledge, which is the additive process | | of concentration does not bring about the | | understanding of the immeasurable. The total is | | never within the brackets of a concentrated | | mind.So attention is of primary importance, but | | it does not come through the effort of | | concentration. Attention is a state in which | | the mind is ever learning without a center | | around which knowledge gathers as accumulated | | experience. A mind that is concentrated upon | | itself uses knowledge as a means of its own | | expansion; and such activity becomes | | self-contradictory and anti-social. | \____________________________________________________/ 5P9i0s8y19Z id=170 dt=Text Tue, 12 2 Tuesday, June 12th 2007 (Day 163) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[12]--[11]--[10]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Complete attention | | ================== | | | | What do wemean by attention? Is there attention | | when I am forcing my mind to attend? When I say | | to myself, "I must pay attention, I must | | control my mind and push aside all other | | thoughts," would you call that attention? | | Surely that is not attention. What happens when | | the mind forces itself to pay attention? It | | creates a resistance to prevent other thoughts | | from seeping in; it is concerned with | | resistance, with pushing away; therefore it is | | incapable of attention. That is true, is it | | not?To understand something totally you must | | give your complete attention to it. But you | | will soon find out how extraordinarily | | difficult that is, because your mind is used to | | being distracted, so you say, "By Jove, it is | | good to pay attention, but how am I to do it?" | | That is, you are back again with the desire to | | get something, so you will never pay complete | | attention. ...When you see a tree or a bird, | | for example, to pay complete attention is not | | to say, "That is an oak," or, "That is a | | parrot," and walk by. In giving it a name you | | have already ceased to pay attention. ... | | Whereas, if you are wholly aware, totally | | attentive when you look at something, then you | | will find that a complete transformation takes | | place, and that total attention is the good. | | There is no other, and you cannot get total | | attention by practice. With practice you get | | concentration, that is, you build up walls of | | resistance, and within those walls of | | resistance is the concentrator, but that is not | | attention, it is exclusion. | \____________________________________________________/ 5P9i0s8y19Z id=171 dt=Text Wed, 13 2 Wednesday, June 13th 2007 (Day 164) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[13]--[12]--[11]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Elimination of fear is the beginning of attenti | | =============================================== | | | | How is the state of attention to be brought | | about? It cannot be cultivated through | | persuasion, comparison, reward or punishment, | | all of which are forms of coercion. The | | elimination of fear is the beginning of | | attention. Fear must exist as long as there is | | an urge to be or to become, which is the | | pursuit of success, with all its frustrations | | and tortuous contradictions. You can teach | | concentration, but attention cannot be taught, | | just as you cannot possibly teach freedom from | | fear, and in understanding these causes there | | is the elimination of fear. So attention arises | | spontaneously when around the student there is | | an atmosphere of well-being, when he has the | | feeling of being secure, of being at ease, and | | is aware of the disinterested action that comes | | with love. Love does not compare, and so the | | envy and torture of "becoming" cease. | \____________________________________________________/ 5P9i0s8y19Z id=172 dt=Text Thu, 14 2 Thursday, June 14th 2007 (Day 165) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[14]--[13]--[12]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is no place at which to arrive | | ==================================== | | | | Can humility be practiced? Surely, to be | | conscious that you are humble, is not to be | | humble. You want to know that you have arrived. | | This indicates, does it not?, that you are | | listening in order to achieve a particular | | state, a place where you will never be | | disturbed, where you will find everlasting | | happiness, permanent bliss. But as I said | | previously, there is no arriving, there is only | | the movement of learning - and that is the | | beauty of life. If you have arrived, there is | | nothing more. And all of you have arrived, or | | you want to arrive, not only in your business, | | but in everything you do; so you are | | dissatisfied, frustrated, miserable. Sirs, | | there is no place at which to arrive, there is | | just this movement of learning which becomes | | painful only when there is accumulation. A mind | | that listens with complete attention, will | | never look for a result because it is | | constantly unfolding; like a river, it is | | always in movement. Such a mindis totally | | unconscious of its own activity, in the sense | | that there is no per petuation of a self, of a | | "me," which is seeking to achieve an end. | \____________________________________________________/ 5P9i0s8y19Z id=173 dt=Text Fri, 15 2 Friday, June 15th 2007 (Day 166) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[15]--[14]--[13]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowledge is not awareness | | ========================== | | | | Awareness is that state of mind which observes | | something without any condemnation or | | acceptance, which merely faces the thing as it | | is. When you look at a flower nonbotanically, | | then you see the totality of the flower; but if | | your mind is completely taken up with the | | botanical knowledge of what the flower is, you | | are not totally looking at the flower. Though | | you may have knowledge of the flower, if that | | knowledge takes the whole ground of your mind, | | the whole field of your mind, then you are not | | looking totally at the flower.So, to look at a | | fact is to be aware. In that awareness, there | | is no choice, no condemnation, no like or | | dislike. But most of us are incapable of doing | | this because traditionally, occupationally, in | | every way, we are not capable of facing the | | fact without the background. We have to be | | aware of the background.We have tobe aware of | | our conditioning, and that conditioning shows | | itself when we observe a fact; and as you are | | concerned with the observation of the fact and | | not with the backgroun d, the background is | | pushed aside. When the main interest is to | | understand the fact only, and when you see that | | the background prevents you from understanding | | the fact, then the vital interest in the fact | | wipes away the background. | \____________________________________________________/ 5P9i0s8y19Z id=174 dt=Text Sat, 16 2 Saturday, June 16th 2007 (Day 167) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[16]--[15]--[14]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Introspection is incomplete | | =========================== | | | | In awareness there is only the present-that is, | | being aware, you see the past process of | | influence which controls the present and | | modifies the future.Awarenessis an integral | | process, not a process of division. For | | example, if I ask the question, "Do I believe | | in God," -in the very process of asking, I can | | observe, if I am aware, what it is that is | | making me ask that question; if I am aware I | | can perceive what have been and what are the | | forces at work which are compelling me to ask | | that question. Then I am aware of various forms | | of fear-those of my ancestors who have created | | a certain idea of God and have handed it down | | to me, and combining their idea with my present | | reactions, I have modified or changed the | | concept of God. If I am aware I perceive this | | entire process of the past, its effect in the | | present and in the future, integrally, as a | | whole.If one isaware, one sees how through fear | | one's concept of God arose; or perhaps there | | was a person who had an original experience of | | reality or of God and communica ted it to | | another who in his greediness made it his own, | | and gave impetus to the process of imitation. | | Awareness is the process of completeness, and | | introspection is incomplete. The result of | | introspection is morbid, painful, whereas | | awareness is enthusiasm and joy. | \____________________________________________________/ 5P9i0s8y19Z id=175 dt=Text Sun, 17 2 Sunday, June 17th 2007 (Day 168) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[17]--[16]--[15]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Seeing the whole | | ================ | | | | How do you look at a tree? Do you see the whole | | of the tree? If you don't see it as a whole, | | you don't see the tree at all. You may pass it | | by and say, "There is a tree, how nice it is"! | | or say, "It is a mango tree," or "I do not know | | what those trees are; they may be tamarind | | trees." But when you stand and look-I am | | talking actually, factually-you never see the | | totality of it; and if you don't see the | | totality of the tree, you do not see the tree. | | In the same way is awareness. If you don't see | | the operations of your mind totally in that | | sense-as you see the tree- you are not aware. | | The tree is made up of the roots, the trunk, | | the branches, the big ones and the little ones | | and the very delicate one that goes up there; | | and the leaf, the dead leaf, the withered leaf | | and the green leaf, the leaf that is eaten, the | | leaf that is ugly, the leaf that is dropping, | | the fruit, the flower-all that you see as a | | whole when you see the tree. In the same way, | | in that state of seeing the operations of your | | mind, in that stat e of awareness, there is | | your sense of condemnation, approval, denial, | | struggle, futility, the despair, the hope, the | | frustration; awareness covers all that, not | | just one part. So, are you aware of your mind | | in that very simple sense, as seeing a whole | | picture-not one corner of the picture and | | saying, "Who painted that picture?" | \____________________________________________________/ 5P9i0s8y19Z id=176 dt=Text Mon, 18 2 Monday, June 18th 2007 (Day 169) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[18]--[17]--[16]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Awareness cannot be disciplined | | =============================== | | | | If awareness is practiced, made into a habit, | | then it becomes tedious and painful. Awareness | | cannot be disciplined. That which is practiced | | is no longer awareness, for in practice is | | implied the creation of habit, the exertion of | | effort and will. Effort is distortion. There is | | not only the awareness of the outer-of the | | flight of birds, of shadows, of the restless | | sea, the trees and the wind, the beggar and the | | luxurious cars that pass by-but also there is | | the awareness of the psychological process, the | | inward tension and conflict. You do not condemn | | a bird in flight; you observe it, you see the | | beauty of it. But, when you consider your own | | inward strife, you condemn it or justify it. | | You are incapable of observing this inward | | conflict without choice or justification. To be | | aware of your thought and feeling without | | identification and denial is not tedious and | | painful, but in search of a result, an end to | | be gained, conflict is increased and the tedium | | of strife begins. | \____________________________________________________/ 5P9i0s8y19Z id=177 dt=Text Tue, 19 2 Tuesday, June 19th 2007 (Day 170) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[19]--[18]--[17]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Let a thought flower | | ==================== | | | | Awareness is that state of mind which takes in | | everything-the crows flying across the sky, the | | flowers on the trees, the people sitting in | | front, the colors they are wearing-being | | extensively aware, which needs watching, | | observing, taking in the shape of the leaf, the | | shape of the trunk, the shape of the head of | | another, what he is doing. To be extensively | | aware and from there acting-that is to be aware | | of the totality of one's own being. To have a | | mere sectional capacity, a fragmentation of | | capacity or capacity fragmented, and to pursue | | that capacity and derive experience through | | that capacity which is limited-that makes the | | quality of the mind mediocre, limited, narrow. | | But an awareness of the totality of one's own | | being, understood through the awareness of | | every thought and every feeling, and never | | limiting it, letting every thought and every | | feeling flower, and therefore being aware-that | | is entirely different from action or | | concentration which is merely capacity and | | therefore limited.To let a thought flow er or a | | feeling flower requires attention-not | | concentration. I mean by the flowering of a | | thought giving freedom to it to see what | | happens, what is taking place in your thought, | | in your feeling. Anything that flowers must | | have freedom, must have light; it cannot be | | restricted. You cannot put any value on it, you | | cannot say, "That is right, that is wrong; this | | should be, and that should not be"-thereby, you | | limit the flowering of thought. And it can only | | flower in this awareness. Therefore, if you go | | into it very deeply, you will find that this | | flowering of thought is the ending of thought. | \____________________________________________________/ 5P9i0s8y19Z id=178 dt=Text Wed, 20 2 Wednesday, June 20th 2007 (Day 171) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[20]--[19]--[18]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Passive awareness | | ================= | | | | In awareness there is no becoming, there is no | | end to be gained.There is silent observation | | without choice and condemnation, from which | | there comes understanding. In this process when | | thought and feeling unfold themselves, which is | | only possible when there is neither acquisition | | nor acceptance, then there comes an extensional | | awareness, all the hidden layers and their | | significance are revealed. This awareness | | reveals that creative emptiness which cannot be | | imagined or formulated. This extensional | | awareness and the creative emptiness are a | | total process and are not different stages. | | When you silently observe a problem without | | condemnation, justification, there comes | | passive awareness. In this passive awareness, | | the problem is understood and dissolved.In | | awareness there is heightened sensitivity, in | | which there is the highest form of negative | | thinking. When the mind is formulating, | | producing, there can be no creation. It is only | | when the mind is still and empty, when it is | | not creating a problem-in that alert p assivity | | there is creation. Creation can only take place | | in negation, which is not the opposite of the | | positive. Being nothing is not the antithesis | | of being something. A problem comes into being | | only when there is a search for result. When | | the search for result ceases, then only is | | there no problem. | \____________________________________________________/ 5P9i0s8y19Z id=179 dt=Text Thu, 21 2 Thursday, June 21st 2007 (Day 172) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[21]--[20]--[19]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What is thoroughly understood will not repeat i | | =============================================== | | | | In self-awareness there is no need for | | confession, for self-awareness creates the | | mirror in which all things are reflected | | without distortion. Every thought-feeling is | | thrown, as it were, on the screen of awareness | | to be observed, studied and understood; but | | this flow of understanding is blocked when | | there is condemnation or acceptance, judgment | | or identification. The more the screen is | | watched and understood-not as a duty or | | enforced practice, but because pain and sorrow | | have created the insatiable interest that | | brings its own discipline-the greater the | | intensity of awareness, and this in turn brings | | heightened understanding. ...You can follow a | | thing if it moves slowly; a rapid machine must | | be made to slow down if one is to study its | | movements. Similarly, thoughts-feelings can be | | studied and understood only if the mind is | | capable of proceeding slowly; but once it has | | awakened this capacity, it can move at a high | | velocity, which makes it extremely calm. When | | revolving at high speed the several blades of a | | fa n appear to be a solid sheet of metal. Our | | difficulty is to make the mind revolve slowly | | so that each thought-feeling can be followed | | and understood. What is deeply and thoroughly | | understood will not repeat itself. | \____________________________________________________/ 5P9i0s8y19Z id=180 dt=Text Fri, 22 2 Friday, June 22nd 2007 (Day 173) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[22]--[21]--[20]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Violence | | ======== | | | | What takes place when you give complete | | attention to the thing that we call | | violence?-violence being not only what | | separates human beings, through belief, | | conditioning, and so on, but also what comes | | into being when we are seeking personal | | security, or the security of individuality | | through a pattern of society. Can you look at | | that violence with complete attention? And when | | you look at that violence with complete | | attention, what takes place? When you give | | complete attention to anything-your learning of | | history or mathematics, looking at your wife or | | your husband-what takes place? I do not know if | | you have gone into it-probably most of us have | | never given complete attention to anything-but | | when you do, what takes place? Sirs, what is | | attention? Surely when you are giving complete | | attention there is care, and you cannot care if | | you have no affection, no love. And when you | | give attention in which there is love, is there | | violen ce? You are following? Formally I have | | condemned violence, I have escaped from it, I | | have justified it, I have said it is natural. | | All these things are inattention. But when I | | give attention to what I have called | | violence-and in that attention there is care, | | affection, love-where is there space for | | violence? | \____________________________________________________/ 5P9i0s8y19Z id=181 dt=Text Sat, 23 2 Saturday, June 23rd 2007 (Day 174) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[23]--[22]--[21]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is it possible to end this violence | | ==================================== | | | | When you talk about violence, what do you mean | | by it? It is really quite an interesting | | question, if you go into it deeply, to inquire | | whether a human being, living in this world, | | can totally cease to be violent. Societies, | | religious communities, have tried not to kill | | animals. Some have even said, "If you don't | | want to kill animals, what about the | | vegetables?". You can carry it to such an | | extent that you would cease to exist. Where do | | you draw the line? Is there an arbitrary line | | according to your ideal, to your fancy, to your | | norm, to your temperament, to your | | conditioning, and you say, "I'll go up to there | | but not beyond"? Is there a difference between | | individual anger, with violent action on the | | part of the individual, and the organized | | hatred of a society which breeds and builds up | | an army to destroy another society? Where,at | | what level,and what fragment of violence are | | you discussing,or do you want to discuss | | whether man can be free of total violence, not | | a particular fragment which he calls violence? | | W e know what violence is without expressing in | | words, in phrases, in action. As a human being | | in whom the animal is still very strong, in | | spite of centuries of so-called civilization, | | where shall I begin? Shall I begin at the | | periphery, which is society, or at the center, | | which is myself? You tell me not to be violent, | | because it is ugly. You explain to me all the | | reasons, and I see that violence is a terrible | | thing in human beings, outwardly and inwardly. | | Is it possible to end this violence? | \____________________________________________________/ 5P9i0s8y19Z id=182 dt=Text Sun, 24 2 Sunday, June 24th 2007 (Day 175) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[24]--[23]--[22]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The central cause of conflict | | ============================= | | | | Do not think by merely wishing for peace, you | | will have peace, when in your daily life of | | relationship you are aggressive, acquisitive, | | seeking psychological security here or in the | | hereafter. You have to understand the central | | cause of conflict and sorrow and then dissolve | | it and not merely look to the outside for | | peace. But you see, most of us are indolent. We | | are too lazy to take hold of ourselves and | | understand ourselves, and being lazy, which is | | really a form of conceit, we think others will | | solve this problem for us and give us peace, or | | that we should destroy the apparently few | | people that are causing wars. When the | | individual is in conflict within himself he | | must inevitably create conflict without, and | | only he can bring about peace within himself | | and so in the world, for he is the world. | \____________________________________________________/ 5P9i0s8y19Z id=183 dt=Text Mon, 25 2 Monday, June 25th 2007 (Day 176) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[25]--[24]--[23]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Realize you are violent | | ======================= | | | | The animal is violent. Human beings who are the | | result of the animal, are also violent; it is | | part of their being to be violent, to be angry, | | to be jealous, to be envious, to seek power, | | position, prestige and all the rest of it, to | | dominate, to be aggressive. Man is violent-this | | is shown by thousands of wars-and he has | | developed an ideology which he calls | | "non-violence." ... And when there is actual | | violence as a war between this country and the | | next country, everybody is involved in it. They | | love it. Now, when you are actually violent and | | you have an ideal of non-violence, you have a | | conflict. You are always trying to become | | non-violent-which is a part of the conflict. | | You discipline yourself in order not to be | | violent-which, again, is a conflict, friction. | | So when you are violent and have the ideal of | | non-violence, you are essentially violent. To | | realize that you are violent is the first thing | | to do-not try to become non-violent.To see | | violence as it is, not try to translate it, not | | to discipline it, not t o overcome it, not to | | suppress it, but to see it as though you are | | seeing it for the first time -that is to look | | at it without any thought. I have explained | | already what we mean by looking at a tree with | | innocence-which is to look at it without the | | image. In the same way, you have to look at | | violence without the image which is involved in | | the word itself. To look at it without any | | movement of thought is to look at it as though | | you are looking at it for the first time, and | | therefore looking at it with innocence. | \____________________________________________________/ 5P9i0s8y19Z id=184 dt=Text Tue, 26 2 Tuesday, June 26th 2007 (Day 177) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[26]--[25]--[24]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from violence | | ===================== | | | | So can you see the fact of violence-the fact | | not only outside of you but also inside you - | | and not have any time interval between | | listening and acting? This means by the very | | act of listening you are free from violence. | | You are totally free from violence because you | | have not admitted time, an ideology through | | which you can get rid of violence. This | | requires very deep meditation, not just a | | verbal agreement or disagreement. We never | | listen to anything; our minds, our brain cells | | are so conditioned to an ideology about | | violence that we never look at the fact of | | violence. We look at the fact of violence | | through an ideology, and the looking at | | violence through an ideology creates a time | | interval. And when you admit time, there is no | | end to violence; you go on showing violence, | | preaching non-violence. | \____________________________________________________/ 5P9i0s8y19Z id=185 dt=Text Wed, 27 2 Wednesday, June 27th 2007 (Day 178) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[27]--[26]--[25]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The major cause of violence | | =========================== | | | | The major cause of violence, I think, is that | | each one of us is inwardly, psychologically, | | seeking security. In each one of us the urge | | for psychological security-that inward sense of | | being safe-projects the demand, the outward | | demand, for security. Inwardly each one of us | | wants to be secure, sure, certain.That is why | | we have all these marriage laws; in order that | | we may possess a woman, or a man, and so be | | secure in our relationship. If that | | relationship is attacked we become violent, | | which is the psychological demand, the inward | | demand, to be certain of our relationship to | | everything. But there is no such thing as | | certainty, security, in any relationship. | | Inwardly, psychologically, we should like to be | | secure, but there is no such thing as permanent | | security.... So all these are the contributory | | causes of the violence that is prevalent, | | rampaging, throughout the world. I think | | anybody who has observed, even if only a | | little, what is going on in the world, and | | especially in this unfortunate country, can | | also , without a great deal of intellectual | | study, observe and find out in himself those | | things which, projected outwardly, are the | | causes of this extraordinary brutality, | | callousness, indifference, violence. | \____________________________________________________/ 5P9i0s8y19Z id=186 dt=Text Thu, 28 2 Thursday, June 28th 2007 (Day 179) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[28]--[27]--[26]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The fact is we are violent | | ========================== | | | | We all see the importance of the cessation of | | violence. And how am I, as an individual, to be | | free of violence-not just superficially, but | | totally, completely, inwardly? If the ideal of | | nonviolence will not free the mind from | | violence, then will the analysis of the cause | | of violence help to dissolve violence?After | | all,this is one of our major problems, is it | | not? The whole world is caught up in violence, | | in wars; the very structure of our acquisitive | | society is essentially violent. And if you and | | I as individuals are to be free from | | violence-totally, inwardly free, not merely | | superficially or verbally-then how is one to | | set about it without becoming self-centered?You | | understand the problem, do you not? If my | | concern is to free the mind from violence and I | | practice discipline in order to control | | violence and change it into nonviolence, surely | | that brings about self-centered thought and | | activity, because my mind is focused all the | | time on getting rid of one thing and acquiring | | something else. And yet I see the importance of | | the mind being totally free from violence. So | | what am I to do? Surely, it is not a question | | of how one is not to be violent. The fact is | | that we are violent, and to ask "How am I not | | to be violent?" merely creates the ideal, which | | seems to me to be utterly futile. But if one is | | capable of looking at violence and | | understanding it, then perhaps there is a | | possibility of resolving it totally. | \____________________________________________________/ 5P9i0s8y19Z id=187 dt=Text Fri, 29 2 Friday, June 29th 2007 (Day 180) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[29]--[28]--[27]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To destroy hate | | =============== | | | | We see the world of hate taking its harvest at | | the present. This world of hate has been | | created by our fathers and their forefathers | | and by us. Thus ignorance stretches | | indefinitely into the past. It has not come | | into being by itself. It is the outcome of | | human ignorance, a historical process, isn't | | it? We as individuals have cooperated with our | | ancestors, who, with their forefathers, set | | going this process of hate, fear, greed, and so | | on. Now, as individuals, we partake of this | | world of hate so long as we, individually, | | indulge in it.The world,then, is an extension | | of yourself. If you as an individual desire to | | destroy hate, then you as an individual must | | cease hating. To destroy hate, you must | | dissociate yourself from hate in all its gross | | and subtle forms, and so long as you are caught | | up in it you are part of that world of | | ignorance and fear. Then the world is an | | extension of yourself, yourself duplicated and | | multiplied. The world does not exist apart from | | the individual. It may exist as an idea, as a | | sta te, as a social organization, but to carry | | out that idea, to make that social or religious | | organization function, there must be the | | individual. His ignorance, his greed, and his | | fear maintain the structure of ignorance, | | greed, and hate. If the individual changes, can | | he affect the world, the world of hate, greed, | | and so on? ...The world is an extension of | | yourself so long as you are thoughtless, caught | | up in ignorance, hate, greed, but when you are | | earnest, thoughtful and aware, there is not | | only a dissociation from those ugly causes that | | create pain and sorrow, but also in that | | understanding there is a completeness, a | | wholeness. | \____________________________________________________/ 5P9i0s8y19Z id=188 dt=Text Sat, 30 2 Saturday, June 30th 2007 (Day 181) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[30]--[29]--[28]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | That thing which you fight you become | | ===================================== | | | | Surely that thing which you fight you become. | | ...If I am angry and you meet me with anger | | what is the result? More anger. You have become | | that which I am. If I am evil and you fight me | | with evil means then you also become evil, | | however righteous you may feel. If I am brutal | | and you use brutal methods to overcome me, then | | you become brutal like me. And this we have | | done thousands of years.Surely there is a | | different approach than to meet hate by hate? | | If I use violent methods to quell anger in | | myself then I am using wrong means for a right | | end, and thereby the right end ceases to be. In | | this there is no understanding; there is no | | transcending anger. Anger is to be studied | | tolerantly and understood; it is not to be | | overcome through violent means. Anger may be | | the result of many causes and without | | comprehending them there is no escape from | | anger.We have created the enemy, the bandit, | | and becoming ourselves the enemy in no way | | brings about an end to enmity. We have to | | understand the cause of enmity and cease to f | | eed it by our thought, feeling and action. This | | is an arduous task demanding constant | | self-awareness and intelligent pliability, for | | what we are the society, the state is. The | | enemy and the friend are the outcome of our | | thought and action. We are responsible for | | creating enmity and so it is more important to | | be aware of our own thought and action than to | | be concerned with the foe and the friend, for | | right thinking puts an end to division. Love | | transcends the friend and the enemy. | \____________________________________________________/ 5P9i0s8y19Z id=189 dt=Text July 1 J-U-L-Y 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ FM --+--+--+--+--+--+-- 01 08 14 22 30 01 ---+---+---+--- 02 03 04 05 06 07 08 09 10 11 12 13 14 15 CANCER _/ 16 17 18 19 20 21[22] 23 24 25 26 27 28 29 \_ LEO 30 31 Monthly Goals: 5P9i0s8y19Z id=190 dt=Text Sun, 01 2 Sunday, July 1st 2007 (Day 182) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JUL/ AUG/ SEP/ OCT/ +--[31]--[30]--[29]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Happiness vs gratification | | =========================== | | | | What is it that most of us are seeking? What is | | it that each one of us wants? Especially in | | this restless world, where everybody is trying | | to find some kind of peace, some kind of | | happiness, a refuge, surely it is important to | | find out, isn't it?, what it is that we are | | trying to seek, what it is that we are trying | | to discover? Probably most of us are seeking | | some kind of happiness, some kind of peace; in | | a world that is ridden with turmoil, wars, | | contention, strife, we want a refuge where | | there can be some peace. I think that is what | | most of us want. So we pursue, go from one | | leader to another, from one religious | | organization to another, from one teacher to | | another.Now, is itthat we are seeking happiness | | or is it that we are seeking gratification of | | some kind from which we hope to derive | | happiness? There is a difference between | | happiness and gratification. Can you seek | | happiness? Perhaps you can find gratification | | but surely you cannot find happiness. Happiness | | is derivative; it is a by-product of something | | else. So, before we give our minds and hearts | | to something which demands a great deal of | | earnestness, attention, thought, care, we must | | find out, must we not?, what it is that we are | | seeking; whether it is happiness, or | | gratification? | \____________________________________________________/ 5P9i0s8y19Z id=191 dt=Text Mon, 02 2 Monday, July 2nd 2007 (Day 183) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ AUG/ SEP/ OCT/ +--[01]--[31]--[30]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | One must go deep to know joy | | ============================ | | | | Very few of us enjoy anything. We have very | | little joy in seeing the sunset, or the full | | moon, or a beautiful person, or a lovely tree, | | or a bird in flight, or a dance. We do not | | really enjoy anything. We look at it, we are | | superficially amused or excited by it, we have | | a sensation which we call joy. But enjoyment is | | something far deeper, which must be understood | | and gone into....As we growolder, though we | | want to enjoy things, the best has gone out of | | us; we want to enjoy other kinds of | | sensations-passions, lust, power, position. | | These are all the normal things of life, though | | they are superficial; they are not to be | | condemned, not to be justified, but to be | | understood and given their right place. If you | | condemn them as being worthless, as being | | sensational, stupid or unspiritual, you destroy | | the whole process of living...To know joy one | | must go much deeper. Joy is not mere sensation. | | It requires extraordinary refinement of the | | mind, but not the refinement of the self that | | gathers more and more to itself. Su ch a self, | | such a man, can never understand this state of | | joy in which the enjoyer is not. One has to | | understand this extraordinary thing; otherwise, | | life becomes very small, petty, | | superficial-being born, learning a few things, | | suffering, bearing children having | | responsibilities, earning money, having a | | little intellectual amusement and then to die. | \____________________________________________________/ 5P9i0s8y19Z id=192 dt=Text Tue, 03 2 Tuesday, July 3rd 2007 (Day 184) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ OCT/ +--[02]--[01]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Happiness cannot be pursued | | =========================== | | | | What do you mean by happiness? Some will say | | happiness consists in getting what you want. | | You want a car, and you get it, and you are | | happy. I want a sari or clothes; I want to go | | to Europe and if I can, I am happy. I want to | | be the ... greatest politician, and if I get | | it, I am happy; if I cannot get it, I am | | unhappy. So, what you call happiness is getting | | what you want, achievement or success, becoming | | noble, getting anything that you want. As long | | as you want something and you can get it, you | | feel perfectly happy; you are not frustrated, | | but if you cannot get what you want, then | | unhappiness begins. All of us are concerned | | with this, not only the rich and the poor. The | | rich and the poor all want to get something for | | themselves, for their family, for society; and | | if they are prevented, stopped, they will be | | unhappy. We are not discussing, we are not | | saying that the poor should not have what they | | want. That is not the problem. We aretrying to | | find out what is happiness and whether | | happiness is something of wh ich you are | | conscious. The moment you are conscious that | | you are happy, that you have much, is that | | happiness? The moment you are conscious that | | you are happy, it is not happiness, is it? So | | you cannot go after happiness. The moment you | | are conscious that you are humble, you are not | | humble. So happiness is not a thing to be | | pursued; it comes. But if you seek it, it will | | evade you. | \____________________________________________________/ 5P9i0s8y19Z id=193 dt=Text Wed, 04 2 Wednesday, July 4th 2007 (Day 185) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[03]--[02]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Happiness is not sensation | | ========================== | | | | Mind can never find happiness. Happiness is not | | a thing to be pursued and found, as sensation. | | Sensation can be found again and again, for it | | is ever being lost; but happiness cannot be | | found. Remembered happiness is only a | | sensation, a reaction for or against the | | present. What is over is not happiness; the | | experience of happiness which is over is | | sensation, for remembrance is the past and the | | past is sensation. Happiness is not | | sensation....What you know is the past, not the | | present; and the past is sensation, reaction, | | memory. You remember that you were happy; and | | can the past tell what happiness is? It can | | recall but it cannot be. Recognition is not | | happiness; to know what it is to be happy, is | | not happiness. Recognition is the response of | | memory; and can the mind, the complex of | | memories, experiences, ever be happy? The very | | recognition prevents the experiencing.When you | | are aware that you are happy, is there | | happiness? When there is happiness, are you | | aware of it? Consciousness comes only with | | conflict, the conflict of remembrance of the | | more. Happiness is not the remembrance of the | | more. Where there is conflict, happiness is | | not. Conflict is where the mind is. Thought at | | all levels is the response of memory, and so | | thought invariably breeds conflict. Thought is | | sensation, and sensation is not happiness. | | Sensations are ever seeking gratifications. The | | end is sensation, but happiness is not an end; | | it cannot be sought out. | \____________________________________________________/ 5P9i0s8y19Z id=194 dt=Text Thu, 05 2 Thursday, July 5th 2007 (Day 186) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[04]--[03]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Can happiness be found through anything | | ======================================== | | | | We seek happiness through things, through | | relationship, through thoughts, ideas. So | | things, relationship, and ideas become | | all-important and not happiness. When we seek | | happiness through something, then the thing | | becomes of greater value than happiness itself. | | When stated in this manner, the problem sounds | | simple and it is simple. We seek happiness in | | property, in family, in name; then property, | | family, idea become all-important, for then | | happiness is sought through a means, and then | | the means destroys the end. Can happiness be | | found through any means, through anything made | | by the hand or by the mind? Things, | | relationship, and ideas are so transparently | | impermanent, we are ever made unhappy by | | them....Thingsare impermanent, they wear out | | and are lost; relationship is constant friction | | and death awaits; ideas and beliefs have no | | stability, no permanency. We seek happiness in | | them and yet do not realize their impermanency. | | So sorrow becomes our constant companion and | | overcoming it our problem.To find out the tr ue | | meaning of happiness, we must explore the river | | of self-knowledge. Self-knowledge is not an end | | in itself. Is there a source to a stream? Every | | drop of water from the beginning to the end | | makes the river. To imagine that we will find | | happiness at the source is to be mistaken. It | | is to be found where you are on the river of | | self-knowledge. | \____________________________________________________/ 5P9i0s8y19Z id=195 dt=Text Fri, 06 2 Friday, July 6th 2007 (Day 187) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[05]--[04]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Happiness that is not of the mind | | ================================= | | | | We may move from one refinement to another, | | from one subtlety to another, from one | | enjoyment to another; but at the center of it | | all, there is "the me" - "the me" that is | | enjoying, that wants more happiness, "the me" | | that searches, looks for, longs for happiness, | | "the me" that struggles, "the me" that becomes | | more and more refined, but never likes to come | | to an end. It is only when "the me" in all | | subtle forms comes to an end that there is a | | state of bliss which cannot be sought after, an | | ecstasy, a real joy without pain, without | | corruption.......When the mind goes beyond the | | thought of "the me," the experiencer, the | | observer, the thinker, then there is a | | possibility of a happiness that is | | incorruptible. That happiness cannot be | | permanent, in the sense in which we use that | | word. But, our mind is seeking permanent | | happiness, something that will last, that will | | continue. That very desire for continuity is | | corruption......If we can understand the | | process of life without condemning, without | | saying it is right or wrong, then, I think, | | there comes a creative happiness which is not | | "yours" or "mine." That creative happiness is | | like sunshine. If you want to keep the sunshine | | to yourself, it is no longer the clear, warm | | life-giving sun. Similarly, if you want | | happiness because you are suffering, or because | | you have lost somebody, or because you have not | | been successful, then that is merely a | | reaction. But when the mind can go beyond, then | | there is a happiness that is not of the mind. | \____________________________________________________/ 5P9i0s8y19Z id=196 dt=Text Sat, 07 2 Saturday, July 7th 2007 (Day 188) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[06]--[05]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding suffering | | ======================= | | | | Why do we enquire "what is happiness"? Is that | | the right approach? Is that the right probing? | | We are not happy. If we were happy, our world | | would be entirely different; our civilization, | | our culture would be wholly, radically | | different. We are unhappy human beings, petty, | | miserable, struggling, vain, surrounding | | ourselves with useless, futile things, | | satisfied with petty ambitions, with money, and | | position. We are unhappy beings, though we may | | have knowledge, though we may have money, rich | | houses, plenty of children, cars, experience. | | We are unhappy, suffering, human beings, and | | because we are suffering, we want happiness, | | and so we are led away by those who promise | | this happiness, social, economic or | | spiritual....What is the good of my asking if | | there is happiness when I am suffering? Can I | | understand suffering? That is my problem, not | | how to be happy. I am happy when I am not | | suffering, but the moment I am conscious of it, | | it is not happiness.... So, I must understand | | what is suffering. Can I understand wha t is | | suffering when a part of my mind is running | | away seeking happiness, seeking a way out of | | this misery? So must I not, if I am to | | understand suffering, be completely one with | | it, not reject it, not justify it, not condemn | | it, not compare it, but completely be with it | | and understand it? The truth of what is | | happiness will come if I know how to listen. I | | must know how to listen to suffering; if I can | | listen to suffering I can listen to happiness | | because that is what I am. | \____________________________________________________/ 5P9i0s8y19Z id=197 dt=Text Sun, 08 2 Sunday, July 8th 2007 (Day 189) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[07]--[06]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Suffering is suffering not yours or mine | | ========================================= | | | | Is your suffering as an individual different | | from my suffering, or from the suffering of a | | man in Asia, in America, or in Russia? The | | circumstances, the incidents may vary, but in | | essence another man's suffering is the same as | | mine and yours, isn't it? Suffering is | | suffering, surely, not yours or mine. Pleasure | | is not your pleasure, or my pleasure - it is | | pleasure. When you are hungry, it is not your | | hunger only, it is the hunger of the whole of | | Asia too. When you are driven by ambition, when | | you are ruthless, it is the same ruthlessness | | that drives the politician, the man in power, | | whether he is in Asia, in America, or in | | Russia.You see, that is what we object to. We | | don't see that we are all one humanity, caught | | in different spheres of life, in different | | areas. When you love somebody, it is not your | | love. If it is, it becomes tyrannical, | | possessive, jealous, anxious, brutal. | | Similarly, suffering is suffering; it is not | | yours or mine. I am not just making it | | impersonal, I am not making it something | | abstract. When one suffers, one suffers. When a | | man has no food, no clothing, no shelter, he is | | suffering, whether he lives in Asia, or in the | | West. The people who are now being killed or | | wounded-the Vietnamese and the Americans-are | | suffering. To understand this suffering-which | | is neither yours nor mine, which is not | | impersonal or abstract, but actual and which we | | all have- requires great deal of penetration, | | insight. And the ending of this suffering will | | naturally bring about peace, not only within, | | but outside. | \____________________________________________________/ 5P9i0s8y19Z id=198 dt=Text Mon, 09 2 Monday, July 9th 2007 (Day 190) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[08]--[07]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understanding suffering | | ======================= | | | | Why am I or why are you callous to another | | man's suffering? Why are we indifferent to the | | coolie who is carrying a heavy load, to the | | woman who is carrying a baby? Why are we so | | callous? To understand that, we must understand | | why suffering makes us dull. Surely, it is | | suffering that makes us callous; because we | | don't understand suffering, we become | | indifferent to it. If I understand suffering, | | then I become sensitive to suffering, awake to | | everything, not only to myself, but to the | | people about me, to my wife, to my children, to | | an animal, to a beggar. But we don't want to | | understand suffering, and the escape from | | suffering makes us dull, and therefore we are | | callous. Sir, the point is that suffering, when | | not understood, dulls the mind and heart; and | | we do not understand suffering because we want | | to escape from it, through the guru, through a | | savior, through mantras, through reincarnation, | | through ideas, through drink and every other | | kind of addiction-anything to escape what | | is....Now, the understanding of s uffering does | | not lie in finding out what the cause is. Any | | man can know the cause of suffering; his own | | thoughtlessness, his stupidity, his narrowness, | | his brutality, and so on. But if I look at the | | suffering itself without wanting an answer, | | then what happens? Then, as I am not escaping, | | I begin to understand suffering; my mind is | | watchfully alert, keen, which means I become | | sensitive, and being sensitive, I am aware of | | other people's suffering. | \____________________________________________________/ 5P9i0s8y19Z id=199 dt=Text Tue, 10 2 Tuesday, July 10th 2007 (Day 191) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[09]--[08]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Acquiring beliefs to ward off pain | | ================================== | | | | Physical pain is a nervous response, but | | psychological pain arises when I hold on to | | things that give me satisfaction, for then I am | | afraid of anyone or anything that may take them | | away from me. The psychological accumulations | | prevent psychological pain as long as they are | | undisturbed; that is, I am a bundle of | | accumulations, experiences, which prevent any | | serious form of disturbance-and I do not want | | to be disturbed. Therefore I am afraid of | | anyone who disturbs them. Thus my fear is of | | the known; I am afraid of the accumulations, | | physical or psychological, that I have gathered | | as a means of warding off pain or preventing | | sorrow. But sorrow is in the very process of | | accumulating to ward off psychological pain. | | Knowledge also helps to prevent pain. As | | medical knowledge helps to prevent physical | | pain, so beliefs help to prevent psychological | | pain, and that is why I am afraid of losing my | | beliefs, though I have no perfect knowledge or | | concrete proof of the reality of such beliefs. | | I may reject some of the tradit ional beliefs | | that have been foisted on me because my own | | experience gives me strength, confidence, | | understanding; but such beliefs and the | | knowledge which I have acquired are basically | | the same-a means of warding off pain. | \____________________________________________________/ 5P9i0s8y19Z id=200 dt=Text Wed, 11 2 Wednesday, July 11th 2007 (Day 192) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[10]--[09]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Integrated understanding | | ======================== | | | | What do we mean by "grief"? Is it something | | apart from you?Is it something outside of you, | | inwardly or outwardly, which you are observing, | | which you are experiencing? Are you merely the | | observer experiencing? Or, is it something | | different? Surely that is an important point, | | is it not? When I say "I suffer," what do I | | mean by it? Am I different from the suffering? | | Surely that is the question, is it not? Let us | | find out.There is sorrow - I am not loved, my | | son dies, what you will. There is one part of | | me that is demanding why, demanding the | | explanation, the reasons, the causes. The other | | part of me is in agony for various reasons. And | | there is also another part of me which wants to | | be free from the sorrow, which wants to go | | beyond it. We are all these things, are we not? | | So, if one part of me is rejecting, resisting | | sorrow, another part of me is seeking an | | explanation, is caught up in theories, and | | another part of me is escaping from the fact - | | how then can I understand it totally? It is | | only when I am capable of integrated | | understanding that there is a possibility of | | freedom from sorrow. But if I am torn in | | different directions, then I do not see the | | truth of it....Now, please listen carefully; | | and you will see that when there is a fact, a | | truth, there is understanding of it only when I | | can experience the whole thing without | | division-and not when there is the separation | | of the "me" observing suffering. That is the | | truth. | \____________________________________________________/ 5P9i0s8y19Z id=201 dt=Text Thu, 12 2 Thursday, July 12th 2007 (Day 193) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[11]--[10]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | You are the suffering | | ===================== | | | | When there is no observer who is suffering, is | | the suffering different from you? You are the | | suffering, are you not? You are not apart from | | the pain-you are the pain. What happens? There | | is no labeling, there is no giving it a name | | and thereby brushing it aside-you are merely | | that pain, that feeling, that sense of agony. | | When you are that, what happens? When you do | | not name it, when there is no fear with regard | | to it, is the center related to it? If the | | center is related to it, then it is afraid of | | it. Then it must act and do something about it. | | But if the center is that, then what do you do? | | There is nothing to be done, is there? If you | | are that and you are not accepting it, not | | labeling it, not pushing it aside-if you are | | that thing, what happens? Do you say you suffer | | then? Surely, a fundamental transformation has | | taken place. Then there is no longer "I | | suffer", because there is no center to suffer | | and the center suffers because we have never | | examined what the center is. We just live from | | word to word, fro m reaction to reaction. | \____________________________________________________/ 5P9i0s8y19Z id=202 dt=Text Fri, 13 2 Friday, July 13th 2007 (Day 194) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[12]--[11]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is suffering essential | | ======================= | | | | There are so many varieties and complications | | and degrees of suffering. We all know that. You | | know it very well, and we carry this burden | | right through life, practically from the moment | | we are born until the moment we collapse into | | the grave....If we saythat it is inevitable, | | then there is no answer; if you accept it, then | | you have stopped inquiring into it. You have | | closed the door to further inquiry; if you | | escape from it, you have also closed the door. | | You may escape into man or woman, into drink, | | amusement, into various forms of power, | | position, prestige, and the internal chatter of | | nothingness. Then your escapes become | | all-important; the objects to which you fly | | assume colossal importance. So you have shut | | the door on sorrow also, and that is what most | | of us do. ...Now, can we stop escape of every | | kind and come back to suffering? ...That means | | not seeking a solution for suffering. There is | | physical suffering-a toothache, stomachache, an | | operation, accidents, various forms of physical | | sufferings which hav e their own answer. There | | is also the fear of future pain, which would | | cause suffering. Suffering is closely related | | to fear and, and without comprehension of these | | two major factors in life, we shall never | | comprehend what it is to be compassionate, to | | love. So a mind that is concerned with the | | comprehension of what is compassion, love, and | | all the rest of it must surely understand what | | is fear and what is sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=203 dt=Text Sat, 14 2 Saturday, July 14th 2007 (Day 195) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[13]--[12]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Conscious sorrow and unconscious sorrow | | ======================================= | | | | Sorrow is. . . grief, uncertainty, the feeling | | of complete loneliness. There is the sorrow of | | death, the sorrow of not being able to fulfil | | oneself, the sorrow of not being recognized, | | the sorrow of loving and not being loved in | | return. There are innumerable forms of sorrow, | | and it seems to me that without understanding | | sorrow, there is no end to conflict, to misery, | | to the everyday travail of corruption and | | deterioration....There is conscious sorrow, and | | there is also unconscious sorrow, the sorrow | | that seems to have no basis, no immediate | | cause. Most of us know conscious sorrow, and we | | also know how to deal with it. Either we run | | away from it through religious belief or we | | rationalize it, or we take some kind of drug, | | whether intellectual or physical; or we bemuse | | ourselves with words, with amusements, with | | superficial entertainment. We do all this, and | | yet we cannot get away from conscious | | sorrow.Then thereis the unconscious sorrow that | | we have inherited through the centuries. Man | | has always sought to over come this | | extraordinary thing called sorrow, | | grief,misery; but even when we are | | superficially happy and have everything we | | want, deep down in the unconscious there are | | still the roots of sorrow. So when we talk | | about the ending of sorrow, we mean the ending | | of all sorrow, both conscious and | | unconscious.To end sorrow one must have a very | | clear, very simp le mind. Simplicity is not a | | mere idea. To be simple demands a great deal of | | intelligence and sensitivity. | \____________________________________________________/ 5P9i0s8y19Z id=204 dt=Text Sun, 15 2 Sunday, July 15th 2007 (Day 196) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[14]--[13]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Hurt feelings | | ============= | | | | ..."How should we act in order not to trouble | | others?" Is that what you want to know? I am | | afraid then we should not be acting at all. If | | you live completely, your actions may cause | | trouble; but what is more important: finding | | out what is true, or not disturbing others? | | This seems so simple that it hardly needs to be | | answered. Why do you want to respect other | | people's feelings and points of view? Are you | | afraid of having your own feelings hurt, your | | point of view being changed? If people have | | opinions that differ from yours, you can find | | out if they are true only by questioning them, | | by coming into active contact with them. And if | | you find that those opinions and feelings are | | not true, your discovery may cause disturbance | | to those who cherish them. Then what should you | | do? Should you comply with them, or compromise | | with them in order not to hurt your friends? | \____________________________________________________/ 5P9i0s8y19Z id=205 dt=Text Mon, 16 2 Monday, July 16th 2007 (Day 197) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[15]--[14]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Selfimage leads to pain | | ======================== | | | | Why divide problems as major and minor? Is not | | everything a problem? Why make them little or | | big problems, essential or unessential | | problems? If we could understand one problem, | | go into it very deeply however small or big it | | is, then we would uncover all problems. This is | | not a rhetorical answer. Take any problem: | | anger, jealousy, envy, hatred - we know them | | all very well. If you go into anger very | | deeply, not just brush it aside, then what is | | involved? Why is one angry? Because one is | | hurt, someone has said an unkind thing; and | | when someone says a flattering thing you are | | pleased. Why are you hurt? Self-importance, is | | it not? And why is there | | self-importance?Because one has an idea, a | | symbol of oneself, an image of oneself, what | | one should be, what one is or what one should | | not be. Why does one create an image about | | oneself? Because one has never studied what one | | is, actually. We think we should be this or | | that, the ideal, the hero, the example. What | | awakens anger is that our ideal, the idea we | | have of ourse lves, is attacked. And our idea | | about ourselves is our escape from the fact of | | what we are. But when you are observing the | | actual fact of what you are, no one can hurt | | you. Then, if one is a liar and is told that | | one is a liar it does not mean that one is | | hurt; it is a fact. But when you are pretending | | you are not a liar and are told that you are, | | then you get angry, violent. So we are always | | living in an ideational world, a world of myth | | and never in the world of actuality. To observe | | what is, to see it, actually be familiar with | | it, there must be no judgment, no evaluation, | | no opinion, no fear. | \____________________________________________________/ 5P9i0s8y19Z id=206 dt=Text Tue, 17 2 Tuesday, July 17th 2007 (Day 198) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[16]--[15]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Perverted pleasure | | ================== | | | | There is such a thing as sadism. Do you know | | what that word means? An author called the | | Marquis de Sade once wrote a book about a man | | who enjoyed hurting people and seeing them | | suffer. From that comes the word sadism, which | | means deriving pleasure from the suffering of | | others. For certain people there is a peculiar | | satisfaction in seeing others suffer. Watch | | yourself and see if you have this feeling. It | | may not be obvious, but if it is there you will | | find that it expresses itself in the impulse to | | laugh when somebody falls. You want those who | | are high to be pulled down; you criticize, | | gossip thoughtlessly about others, all of which | | is an expression of insensitivity, a form of | | wanting to hurt people. One may injure another | | deliberately, with vengeance, or one may do it | | unconsciously with a word, with a gesture with | | a look; but in either case the urge is to hurt | | somebody, and there are very few who radically | | set aside this perverted form of pleasure. | \____________________________________________________/ 5P9i0s8y19Z id=207 dt=Text Wed, 18 2 Wednesday, July 18th 2007 (Day 199) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[17]--[16]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Real education | | ============== | | | | The mind creates through experience, tradition, | | memory. Can the mind be free from storing up, | | though it is experiencing? You understand the | | difference? What is required is not the | | cultivation of memory but the freedom from the | | accumulative process of the mind.You hurt me, | | which is an experience; and I store up that | | hurt; and that becomes my tradition; and from | | that tradition, I look at you, I react from | | that tradition. That is the everyday process of | | my mind and your mind. Now, is it possible | | that, though you hurt me, the accumulative | | process does not take place. The two processes | | are entirely different.If you sayharsh words to | | me, it hurts me; but if that hurt is not given | | importance, it does not become the background | | from which I act; so it is possible that I meet | | you afresh. That is real education, in the deep | | sense of the word. Because, then, though I see | | the conditioning effects of experience, the | | mind is not conditioned. | \____________________________________________________/ 5P9i0s8y19Z id=208 dt=Text Thu, 19 2 Thursday, July 19th 2007 (Day 200) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[18]--[17]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Cessation of anger | | ================== | | | | We have all, I am sure, tried to subdue anger | | but somehow that does not seem to dissolve it. | | Is there a different approach to dissipate | | anger?...Anger may spring from physical or | | psychological causes. One is angry, perhaps, | | because one is thwarted, one's defensive | | reactions are being broken down, or one's | | security which has been carefully built up is | | being threatened, and so on. We are all | | familiar with anger. How is one to understand | | and dissolve anger? If you consider that your | | beliefs, concepts, opinions, are of the | | greatest importance, then you are bound to | | react violently when questioned. Instead of | | clinging to beliefs, opinions, if you begin to | | question whether they are essential to one's | | comprehension of life, then through the | | understanding of its causes there is the | | cessation of anger. Thus one begins to dissolve | | one's own resistances which cause conflict and | | pain. This again requires earnestness. We are | | used to controlling ourselves for sociological | | or religious reasons or for convenience, but to | | upr oot anger requires deep awareness....You | | say you are angry when you hear of injustice. | | Is it because you love humanity, because you | | are compassionate? Do compassion and anger | | dwell together? Can there be justice when there | | is anger, hatred? You are perhaps angry at the | | thought of general injustice, cruelty, but your | | anger does not alter injustice or cruelty; it | | can only do harm. To bring about order, you | | yourself have to be thoughtful, compassionate. | | Action born of hatred can only create further | | hatred. There can be no righteousness where | | there is anger. Righteousness and anger cannot | | dwell together. | \____________________________________________________/ 5P9i0s8y19Z id=209 dt=Text Fri, 20 2 Friday, July 20th 2007 (Day 201) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[19]--[18]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Forgiveness is not true compassion | | ================================== | | | | What is it to be compassionate? Please find out | | for yourself, feel it out, whether a mind that | | is hurt, that can be hurt, can ever forgive. | | Can a mind that is capable of being hurt, ever | | forgive? And can such a mind which is capable | | of being hurt, which is cultivating virtue, | | which is conscious of generosity, can such a | | mind be compassionate? Compassion, as love, is | | something which is not of the mind. The mind is | | not conscious of itself as being compassionate, | | as loving. But the moment you forgive | | consciously, the mind is strengthening its own | | center in its own hurt. So the mind which | | consciously forgives can never forgive; it does | | not know forgiveness; it forgives in order not | | to be further hurt.So it is very important to | | find out why the mind actually remembers, | | stores away. Because the mind is everlastingly | | seeking to aggrandize itself, to become big, to | | be something When the mind is willing not to be | | anything, to be nothing, completely nothing, | | then in that state there is compassion. In that | | state there i s neither forgiveness nor the | | state of hurt; but to understand that, one has | | to understand the conscious development of the | | "me...."So, as long as there is the conscious | | cultivation of any particular influence, any | | particular virtue, there can be no love, there | | can be no compassion, because love and | | compassion are not the result of conscious | | effort. | \____________________________________________________/ 5P9i0s8y19Z id=210 dt=Text Sat, 21 2 Saturday, July 21st 2007 (Day 202) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[20]--[19]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Where there is the possibility of pain there is | | =============================================== | | | | The questioner wants to know how he can act | | freely and without self-repression when he | | knows his action must hurt those he loves. You | | know, to love is to be free-both parties are | | free. Where there is the possibility of pain, | | where there is the possibility of suffering in | | love, it is not love, it is merely a subtle | | form of possession, of acquisitiveness. If you | | love, really love someone, there is no | | possibility of giving him pain when you do | | something that you think is right. It is only | | when you want that person to do what you desire | | or he wants you to do what he desires, that | | there is pain. That is, you like to be | | possessed; you feel safe, secure, comfortable; | | though you know that comfort is but transient, | | you take shelter in that comfort, in that | | transience. So each struggle for comfort, for | | encouragement, really but betrays the lack of | | inward richness; and therefore an action | | separate, apart from the other individual | | naturally creates disturbance, pain and | | suffering; and one individual has to suppress | | what he really feels in order to adjust himself | | to the other. In other words, this constant | | repression, brought about by so-called love, | | destroys the two individuals. In that love | | there is no freedom; it is merely a subtle | | bondage. | \____________________________________________________/ 5P9i0s8y19Z id=211 dt=Text Sun, 22 2 Sunday, July 22nd 2007 (Day 203) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[21]--[20]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The nature of the trap | | ====================== | | | | Sorrow is the result of a shock, it is the | | temporary shaking up of a mind that has settled | | down, that has accepted the routine of life. | | Something happens-a death, the loss of a job, | | the questioning of a cherished belief-and the | | mind is disturbed. But what does a disturbed | | mind do? It finds a way to be undisturbed | | again; it takes refuge in another belief, in a | | more secure job, in a new relationship. Again | | the wave of life comes along and shatters its | | safeguards, but the mind soon finds still | | further defenses; and so it goes on. This is | | not the way of intelligence, is it?No form | | ofexternal or inward compulsion will help, will | | it? All compulsion, however subtle, is the | | outcome of ignorance; it is born of the desire | | for reward or the fear of punishment. To | | understand the whole nature of the trap is to | | be free of it; no person, no system, no belief | | can set you free. The truth of this is the only | | liberating factor-but you have to see it for | | yourself, and not merely be persuaded. You have | | to take the voyage on an un charted sea. | \____________________________________________________/ 5P9i0s8y19Z id=212 dt=Text Mon, 23 2 Monday, July 23rd 2007 (Day 204) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[22]--[21]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The end of sorrow | | ================= | | | | If you walk down the road, you will see the | | splendour of nature, the extraordinary beauty | | of the green fields and the open skies; and you | | will hear the laughter of children. But in | | spite of all that, there is a sense of sorrow. | | There is the anguish of a woman bearing a | | child; there is sorrow in death; there is | | sorrow when you are looking forward to | | something, and it does not happen; there is | | sorrow when a nation runs down, goes to seed; | | and there is the sorrow of corruption, not only | | in the collective, but also in the individual. | | There is sorrow in your own house, if you look | | deeply - the sorrow of not being able to | | fulfill, the sorrow of your own pettiness or | | incapacity, and various unconscious | | sorrows.There is also laughter in life. | | Laughter is a lovely thing - to laugh without | | reason, to have joy in one's heart without | | cause, to love without seeking anything in | | return. But such laughter rarely happens to us. | | We are burdened with sorrow; our life is a | | process of misery and strife, a continuous | | disintegratio n, and we almost never know what | | it is to love with our whole being....We want | | tofind a solution, a means, a method by which | | to resolve this burden of life, and so we never | | actually look at sorrow. We try to escape | | through myths, through images, through | | speculation; we hope to find some way to avoid | | this weight, to stay ahead of the wave of | | sorrow....Sorrowhas an ending, but it does not | | come about through any system or method. There | | is no sorrow when there is perception of what | | is. | \____________________________________________________/ 5P9i0s8y19Z id=213 dt=Text Tue, 24 2 Tuesday, July 24th 2007 (Day 205) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[23]--[22]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Meeting sorrow | | ============== | | | | How do you meet sorrow? I'm afraid that most of | | us meet it very superficially. Our education, | | our training, our knowledge, the sociological | | influences to which we are exposed, all make us | | superficial. A superficial mind is one that | | escapes to the church, to some conclusion, to | | some concept, to some belief or idea. Those are | | all a refuge for the superficial mind that is | | in sorrow. And if you cannot find a refuge, you | | build a wall around yourself and become | | cynical, hard, indifferent, or you escape | | through some facile, neurotic reaction. All | | such defenses against suffering prevent further | | inquiry....Pleasewatch your own mind; observe | | how you explain your sorrows away, lose | | yourself in work, in ideas, or cling to a | | belief in God, or in a future life. And if no | | explanation, no belief has been satisfactory, | | you escape through drink, through sex, or by | | becoming cynical, hard, bitter brittle. | | ...Generation after generation it has been | | passed on by parents to their children, and the | | superficial mind never takes the b andage off | | that wound; it does not really know, it is not | | really acquainted with sorrow. It merely has an | | idea about sorrow. It has a picture, a symbol | | of sorrow, but it never meets sorrow-it meets | | only the word sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=214 dt=Text Wed, 25 2 Wednesday, July 25th 2007 (Day 206) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[24]--[23]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Evading sorrow | | ============== | | | | Most of us have sorrow in different forms-in | | relationship, in the death of someone, in not | | fulfilling oneself and withering away to | | nothing, or in trying to achieve, trying to | | become something, and meeting with total | | failure. And there is the whole problem of | | sorrow on the physical side-illness, blindness, | | incapacitation, paralysis, and so on. | | Everywhere there is this extraordinary thing | | called sorrow-with death waiting round the | | corner. And we do not know how to meet sorrow, | | so either we worship it, or rationalize it, or | | try to run away from it. Go to any Christian | | church and you will find that sorrow is | | worshipped; it is made into something | | extraordinary, holy, and it is said that only | | through sorrow, through the crucified Christ, | | can you find God. In the East they have their | | own forms of evasion, other ways of avoiding | | sorrow, and it seems to me an extraordinary | | thing that so very few, whether in the East or | | in the West, are really free of sorrow.It would | | be a marvelous thing if in the process of your | | list ening-unemotionally, not sentimentally-to | | what is being said...you could really | | understand sorrow and be totally free of it; | | because then there would be no self-deception, | | no illusions, no anxieties, no fear, and the | | brain could function clearly, sharply, | | logically. And then, perhaps, one would know | | what love is. | \____________________________________________________/ 5P9i0s8y19Z id=215 dt=Text Thu, 26 2 Thursday, July 26th 2007 (Day 207) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[25]--[24]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Follow the movement of suffering | | ================================ | | | | What is suffering?...What does it mean? What is | | it that is suffering? Not why there is | | suffering, not what is the cause of suffering, | | but what is actually happening? I do not know | | if you see the difference. Then I am simply | | aware of suffering, not as apart from me, not | | as an observer watching suffering-it is part of | | me, that is, the whole of me is suffering. Then | | I am able to follow its movement, see where it | | leads. Surely if I do that, it opens up, does | | it not? Then I see that I have laid emphasis on | | the "me"-not on the person whom I love. He only | | acted to cover me from my misery, from my | | loneliness, from my misfortune. As I am not | | something, I hoped he would be that. That has | | gone; I am left, I am lost, I am lonely. | | Without him, I am nothing. So I cry. It is not | | that he is gone but that I am left. I am | | alone....There are innumerable people to help | | me to escape-thousands of so-called religious | | people, with their beliefs and dogmas, hopes | | and fantasies- "It is karma, it is God's | | will"-you know, all giving me a way out. But if | | I can stay with it and not put it away from me, | | not try to circumscribe or deny it, then what | | happens? What is the state of my mind when it | | is thus following the movement of suffering? | \____________________________________________________/ 5P9i0s8y19Z id=216 dt=Text Fri, 27 2 Friday, July 27th 2007 (Day 208) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[26]--[25]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Spontaneous comprehension | | ========================= | | | | We never say, "Let me see what that thing is | | that suffers." You cannot see by enforcement, | | by discipline. You must look with interest, | | with spontaneous comprehension. Then you will | | see that the thing we call suffering, pain, the | | thing that we avoid, and the discipline, have | | all gone. As long as I have no relationship to | | the thing as outside me, the problem is not; | | the moment I establish a relationship with it | | outside me, the problem is. As long as I treat | | suffering as something outside-I suffer because | | I lost my brother, because I have no money, | | because of this or that-I establish a | | relationship to it and that relationship is | | fictitious. But if I am that thing, if I see | | the fact, then the whole thing is transformed, | | it all has a different meaning. Then there is | | full attention, integrated attention and that | | which is completely regarded is understood and | | dissolved, and so there is no fear and | | therefore the word sorrow is non-existent.. | \____________________________________________________/ 5P9i0s8y19Z id=217 dt=Text Sat, 28 2 Saturday, July 28th 2007 (Day 209) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[27]--[26]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The center of suffering | | ======================= | | | | When you see a most lovely thing, a beautiful | | mountain, a beautiful sunset, a ravishing | | smile, a ravishing face, that fact stuns you, | | and you are silent; hasn't it ever happened to | | you? Then you hug the world in your arms. But | | that is something from outside which comes to | | your mind, but I am talking of the mind which | | is not stunned but which wants to look, to | | observe. Now, can you observe without all this | | upsurging of conditioning? To a person in | | sorrow, I explain in words; sorrow is | | inevitable, sorrow is the result of | | fulfillment. When all explanations have | | completely stopped, then only can you | | look-which means you are not looking from the | | center. When you look from a center, your | | faculties of observation are limited. If I hold | | to a post and want to be there, there is a | | strain, there is pain. When I look from the | | center into suffering, there is suffering. It | | is the incapacity to observe that creates pain. | | I cannot observe if I think, function, see from | | a center-as when I say, "I must have no pain, I | | must fin d out why I suffer, I must escape." | | When I observe from a center, whether the | | center is a conclusion, an idea, hope, despair, | | or anything else, that observation is very | | restricted, very narrow, very small, and that | | engenders sorrow.. | \____________________________________________________/ 5P9i0s8y19Z id=218 dt=Text Sun, 29 2 Sunday, July 29th 2007 (Day 210) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[28]--[27]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | An immensity beyond all measure | | =============================== | | | | What happens when you lose someone by death? | | The immediate reaction is a sense of paralysis, | | and when you come out of that state of shock, | | there is what we call sorrow. Now, what does | | that word sorrow mean? The companionship, the | | happy words, the walks, the many pleasant | | things you did and hoped to do together-all | | this is taken away in a second, and you are | | left empty, naked, lonely. That is what you are | | objecting to, that is what the mind rebels | | against: being suddenly left to itself, utterly | | lonely, empty, without any support. Now, what | | matters is to live with that emptiness, just to | | live with it without any reaction, without | | rationalizing it, without running away from it | | to mediums, to the theory of reincarnation, and | | all that stupid nonsense-to live with it with | | your whole being. And if you go into it step by | | step you will find that there is an ending of | | sorrow-a real ending, not just a verbal ending, | | not the superficial ending that comes through | | escape, through identification with a concept, | | or commitmen t to an idea. Then you will find | | there is nothing to protect, because the mind | | is completely empty and is no longer reacting | | in the sense of trying to fill that emptiness; | | and when all sorrow has thus come to an end, | | you will have started on another journey-a | | journey that has no ending and no beginning. | | There is an immensity that is beyond all | | measure, but you cannot possibly enter into | | that world without the total ending of sorrow.. | \____________________________________________________/ 5P9i0s8y19Z id=219 dt=Text Mon, 30 2 Monday, July 30th 2007 (Day 211) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[29]--[28]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Live with sorrow | | ================ | | | | We all have sorrow. Don't you have sorrow in | | one form or another? And do you want to know | | about it? If you do, you can analyze it and | | explain why you suffer. You can read books on | | the subject, or go to the church, and you will | | soon know something about sorrow. But I am not | | talking about that; I am talking about the | | ending of sorrow. Knowledge does not end | | sorrow. The ending of sorrow begins with the | | facing of psychological facts within oneself | | and being totally aware of all the implications | | of those facts from moment to moment. This | | means never escaping from the fact that one is | | in sorrow, never rationalizing it, never | | offering an opinion about it, but living with | | that fact completely.You know,to live with the | | beauty of those mountains and not get | | accustomed to it is very difficult.... You have | | beheld those mountains, heard the stream, and | | seen the shadows creep across the valley, day | | after day; and have you not noticed how easily | | you get used to it all? You say, "Yes, it is | | quite beautiful," and you pass by. To live with | | beauty, or to live with an ugly thing, and not | | become habituated to it requires enormous | | energy-an awareness that does not allow your | | mind to grow dull. In the same way, sorrow | | dulls the mind if you merely get used to it-and | | most of us do get used to it. But you need not | | get used to sorrow. You can live with sorrow, | | understand it, go into it-but not in order to | | know about it. You know that sorrow is there; | | it is a fact, and there is nothing more to | | know. You have to live. | \____________________________________________________/ 5P9i0s8y19Z id=220 dt=Text Tue, 31 2 Tuesday, July 31st 2007 (Day 212) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[30]--[29]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Be in communion with sorrow | | =========================== | | | | Most of us are not in communion with anything. | | We are not directly in communion with our | | friends, with our wives, with our | | children....So to understand sorrow, surely you | | must love it, must you not? That is, you must | | be in direct communion with it. If you would | | understand something-your neighbor, your wife, | | or any relationship-if you would understand | | something completely, you must be near it. You | | must come to it without any objection, | | prejudice, condemnation, or repulsion; you must | | look at it, must you not? If I would understand | | you, I must have no prejudices about you. I | | must be capable of looking at you, not through | | barriers, screens of my prejudices and | | conditionings. I must be in communion with you, | | which means I must love you. Similarly, if I | | would understand sorrow, I must love it, I must | | be in communion with it. I cannot do so because | | I am running away from it through explanations, | | through theories, through hopes, through | | postponements, which are all the process of | | verbalization. So words prevent me fr om being | | in communion with sorrow. Words prevent | | me-wordsof explanations, rationalizations, | | which are still words, which are the mental | | process-from being directly in communion with | | sorrow. It is only when I am in communion with | | sorrow that I understand it. | \____________________________________________________/ 5P9i0s8y19Z id=221 dt=Text August 1 A-U-G-U-S-T 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU LQ NM FQ FM --+--+--+--+--+--+-- 06 13 21 28 01 02 03 04 05 ---+---+---+--- 06 07 08 09 10 11 12 13 14 15 16 17 18 19 LEO _/ 20 21[22]23 24 25 26 27 28 29 30 31 \_ VIRGO Monthly Goals: 5P9i0s8y19Z id=222 dt=Text Wed, 01 2 Wednesday, August 1st 2007 (Day 213) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | AUG/ SEP/ OCT/ NOV/ +--[31]--[30]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Full heart empty mind | | ====================== | | | | There is no path to truth, it must come to you. | | Truth can come to you only when your mind and | | heart are simple, clear, and there is love in | | your heart; not if your heart is filled with | | the things of the mind. When there is love in | | your heart, you do not talk about organizing | | for brotherhood; you do not talk about belief, | | you do not talk about division or the powers | | that create division, you need not seek | | reconciliation. Then you are a simply a human | | being without a label, without a country. This | | means that you must strip yourself of all those | | things and allow truth to come into being; and | | it can come only when the mind is empty, when | | the mind ceases to create. Then it will come | | without your invitation. Then it will come as | | swiftly as the wind and unbeknown. It comes | | obscurely, not when you are watching, wanting. | | It is there as sudden as sunlight, as pure as | | the night; but to receive it, the heart must be | | full and the mind empty. Nowyou have the mind | | full and your heart empty. | \____________________________________________________/ 5P9i0s8y19Z id=223 dt=Text Thu, 02 2 Thursday, August 2nd 2007 (Day 214) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ OCT/ NOV/ +--[01]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Truth is a state of being | | ========================= | | | | So, there is no path to truth, and there are | | not two truths. Truth is not of the past or of | | the present, it is timeless; and the man who | | quotes the truth of the Buddha, of Shankara, of | | the Christ, or who merely repeats what I am | | saying, will not find truth, because repetition | | is not truth. Repetition is a lie. Truth is a | | state of being which arises when the mind- | | which seeks to divide, to be exclusive, which | | can think only in terms of results, of | | achievement- has come to an end. Only then will | | there be truth. The mind that is making effort, | | disciplining itself in order to achieve an end, | | cannot know truth, because the end is its own | | projection, and the pursuit of that projection, | | however noble, is a form of self -worship. Such | | a being is worshipping himself, and therefore | | he cannot know truth. Truth is to be known only | | when we understand the whole process of the | | mind, that is, when there is no strife. | \____________________________________________________/ 5P9i0s8y19Z id=224 dt=Text Fri, 03 2 Friday, August 3rd 2007 (Day 215) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[02]--[02]--[01]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Truth has no abiding place | | ========================== | | | | Truth is a fact, and the fact can be understood | | only when the various things that have been | | placed between the mind and the fact are | | removed. The fact is your relationship to | | property, to your wife, to human beings, to | | nature, to ideas; and as long as you do not | | understand the fact of relationship, your | | seeking God merely increases the confusion | | because it is a substitution, an escape, and | | therefore it has no meaning. As long as you | | dominate your wife or she dominates you, as | | long as you possess and are possessed, you | | cannot know love; as long as you are | | suppressing, substituting, as long as you are | | ambitious, you cannot know truth.He alone shall | | know truth who is not seeking, who is not | | striving, who is not trying to achieve a | | result. ...Truth is not continuous, it has no | | abiding place, it can be seen only from moment | | to moment. Truth i