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 is always new, therefore | | timeless. What was truth yesterday is not truth | | today, what is truth today is not truth | | tomorrow. Truth has no continuity. It is the | | mind which wants t o make the experience which | | it calls truth continuous, and such a mind | | shall not know truth. Truth is always new; it | | is to see the same smile, and see that smile | | newly, to see the same person, and see that | | person anew, to see the waving palms anew, to | | meet life anew. | \____________________________________________________/ 5P9i0s8y19Z id=225 dt=Text Sat, 04 2 Saturday, August 4th 2007 (Day 216) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[03]--[03]--[02]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is no guide to truth | | ========================== | | | | Is God to be found by seeking him out? Can you | | search after the unknowable? To find, you must | | know what you are seeking. If you seek to find, | | what you find will be a self-projection; it | | will be what you desire, and the creation of | | desire is not truth. To seek truth is to deny | | it. Truth has no fixed abode; there is no path, | | no guide to it, and the word is not truth. Is | | truth to be found in a particular setting, in a | | special climate, among certain people? Is it | | here and not there? Is that one the guide to | | truth, and not another? Is there a guide at | | all? When truth is sought, what is found can | | only come out of ignorance, for the search | | itself is born of ignorance. You cannot search | | out reality; you must cease for reality to be. | \____________________________________________________/ 5P9i0s8y19Z id=226 dt=Text Sun, 05 2 Sunday, August 5th 2007 (Day 217) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[04]--[04]--[03]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Truth is found moment to moment | | =============================== | | | | Truth cannot be accumulated. What is | | accumulated is always being destroyed; it | | withers away. Truth can never wither because it | | can only be found from moment to moment in | | every thought, in every relationship, in every | | word, in every gesture, in a smile, in tears. | | And if you and I can find that and live it- the | | very living is the finding of it- then we shall | | not become propagandists; we shall be creative | | human beings- not perfect human beings, but | | creative human beings, which is vastly | | different. | \____________________________________________________/ 5P9i0s8y19Z id=227 dt=Text Mon, 06 2 Monday, August 6th 2007 (Day 218) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[05]--[05]--[04]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The true revolutionary | | ====================== | | | | Truth is not for those who are respectable, nor | | for those who desire self-extension, | | self-fulfillment. Truth is not for those who | | are seeking security, permanency; for the | | permanency they seek is merely the opposite of | | impermanency. Being caught in the net of time, | | they seek that which is permanent, but the | | permanent they seek is not the real because | | what they seek is the product of their thought. | | Therefore, a man who would discover reality | | must cease to seek- which does not mean that he | | must be contented with what is. On the | | contrary, a man who is intent upon the | | discovery of truth must be inwardly a complete | | revolutionary. He cannot belong to any class, | | to any nation, to any group or ideology, to any | | organized religion; for truth is not in the | | temple or the church, truth is not to be found | | in the things made by the hand or by the mind. | | Truth comes into being only when the things of | | the mind and of the hand are put aside, and | | that putting aside of the things of the mind | | and of the hand is not a matter of tim e. Truth | | comes to him who is free of time, who is not | | using time as a means of self-extension. Time | | means memory of yesterday, memory of your | | family, of your race, of your particular | | character, of the accumulation of your | | experience which makes up the 'me' and the | | 'mine'. | \____________________________________________________/ 5P9i0s8y19Z id=228 dt=Text Tue, 07 2 Tuesday, August 7th 2007 (Day 219) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[06]--[06]--[05]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | See the truth in the false | | ========================== | | | | You may superficially agree when you hear it | | said that nationalism, with all its | | emotionalism and vested interest, leads to | | exploitation and the setting of man against | | man; but to really free your mind from the | | pettiness of nationalism is another matter. To | | be free, not only from nationalism but also | | from all the conclusions of organized religions | | and political systems, is essential if the mind | | is to be young, fresh, innocent, that is, in a | | state of revolution; and it is only such a mind | | that can create a new world- not the | | politicians, who are dead, nor the priests, who | | are caught in their own religious systems.So, | | fortunately or unfortunately for yourself, you | | have heard something which is true; and if you | | merely hear it and are not actively disturbed | | so that your mind begins to free itself from | | all the things which are making it narrow and | | crooked, then the truth you have heard will | | become a poison. Surely, truth becomes a poison | | if it is heard and does not act in the mind, | | like the festering of a wound. B ut to discover | | for oneself what is true and what is false, and | | to see the truth in the false, is to let that | | truth operate and bring forth its own action. | \____________________________________________________/ 5P9i0s8y19Z id=229 dt=Text Wed, 08 2 Wednesday, August 8th 2007 (Day 220) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[07]--[07]--[06]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understand the actual | | ===================== | | | | It is really not complex, though it may be | | arduous. You see, we don't start with the | | actual, with the fact, with what we are | | thinking, doing, desiring; we start with | | assumptions, or with ideals, which are not | | actualities, and so we are led astray. To start | | with facts, and not with assumptions, we need | | close attention; and every form of thinking not | | originating from the actual is a distraction. | | That's why it is so important to understand | | what is actually taking place both within and | | around one....If youare a Christian, your | | visions follow a certain pattern; if you are a | | Hindu, a Buddhist, or a Muslim, they follow a | | different pattern. You see Christ or Krishna, | | according to your conditioning; your education, | | the culture in which you have been brought up, | | determines your visions. Which is the | | actuality: the vision, or the mind which has | | been shaped in a certain mold? The vision is | | the projection of the particular tradition | | which happens to form the background of the | | mind. This conditioning, not the vision which | | it projects, is the actuality, the fact. To | | understand the fact is simple; but it is made | | difficult by our likes and dislikes, by our | | condemnation of the fact, by the opinions or | | judgements we have about the fact. To be free | | of these various forms of evaluation is to | | understand the actual, the what is. | \____________________________________________________/ 5P9i0s8y19Z id=230 dt=Text Thu, 09 2 Thursday, August 9th 2007 (Day 221) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[08]--[08]--[07]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Translation of the facts prevents seeing | | ======================================== | | | | A mind that gives an opinion about a fact is a | | narrow, limited, de structive mind. ...You can | | translate the fact in one way, and I can | | translate it in another way. The translation of | | the fact is a curse which prevents us from | | seeing the actual fact and doing something | | about the fact. When you and I discuss our | | opinions about the fact, nothing is done about | | the fact; you can add perhaps more to the fact, | | see more nuances, implications, significance | | about the fact, and I may see less significance | | in the facts. But the fact cannot be | | interpreted; I cannot offer an opinion about | | the fact. It is so, and it is very difficult | | for a mind to accept the fact. We are always | | translating, we are always giving different | | meanings to it, according to our prejudices, | | conditionings, hopes, fears and all the rest of | | it. If you and I could see the fact without | | offering an opinion, interpreting, giving a | | significance, then the fact becomes much more | | alive- not more alive- the fact is there alone, | | nothing else matters; then the fact has its own | | energy which drives you in the right direction. | \____________________________________________________/ 5P9i0s8y19Z id=231 dt=Text Fri, 10 2 Friday, August 10th 2007 (Day 222) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[09]--[09]--[08]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is only one fact impermanence | | ==================================== | | | | We are trying to find out if there is, or is | | not, a permanent state- not what we would like, | | but the actual fact, the truth of the matter. | | Everything about us, within as well as without- | | our relationships, our thoughts, our feelings- | | is impermanent, in a constant state of flux. | | Being aware of this, the mind craves | | permanency, a perpetual state of peace, of | | love, of goodness, a security that neither time | | nor events can destroy; therefore it creates | | the soul, the Atman, and the visions of a | | permanent paradise. But this permanency is born | | of impermanency, and so it has within it the | | seeds of the impermanent. There is only one | | fact: impermanence. | \____________________________________________________/ 5P9i0s8y19Z id=232 dt=Text Sat, 11 2 Saturday, August 11th 2007 (Day 223) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[10]--[10]--[09]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Hankering after the unknowable | | ============================== | | | | You want me to tell you what reality is. Can | | the indescribable be put into words? Can you | | measure something immeasurable? Can you catch | | the wind in your fist? If you do, is that the | | wind? If you measure that which is | | immeasurable, is that the real? If you | | formulate it, is it the real? Surely not, for | | the moment you describe something which is | | indescribable, it ceases to be the real. The | | moment you translate the unknowable into the | | known, it ceases to be the unknowable. Yet that | | is what we are hankering after. All the time we | | want to know, because then we shall be able to | | continue, then we shall be able, we think, to | | capture ultimate happiness, permanency. We want | | to know because we are not happy, because we | | are striving miserably, because we are worn | | out, degraded. Yet instead of realizing the | | simple fact- that we are degraded, that we are | | dull, weary, in turmoil- we want to move away | | from what is the known into the unknown, which | | again becomes the known and therefore we can | | never find the real. | \____________________________________________________/ 5P9i0s8y19Z id=233 dt=Text Sun, 12 2 Sunday, August 12th 2007 (Day 224) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[11]--[11]--[10]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is suffering merely a word or an actuality | | =========================================== | | | | Is suffering merely a word, or an actuality? If | | it is an actuality and not just a word, then | | the word has no meaning now, so there is merely | | the feeling of intense pain. With regard to | | what? With regard to an image, to an | | experience, to something which you have or have | | not. If you have it, you call it pleasure; if | | you haven't it is pain. Therefore pain, sorrow, | | is in relationship to something. Is that | | something merely verbalization, or an | | actuality?-as fear cannot exist by itself but | | only in relationship to something: to an | | individual, to an incident, to a feeling. Now, | | you are fully aware of the suffering. Is that | | suffering apart from you and therefore you are | | merely the observer who perceives the | | suffering, or is that suffering you? | \____________________________________________________/ 5P9i0s8y19Z id=234 dt=Text Mon, 13 2 Monday, August 13th 2007 (Day 225) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[12]--[12]--[11]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | You and nothingness are one | | =========================== | | | | You are nothing. You may have your name and | | title, your property and bank account, you may | | have power and be famous; but in spite of all | | these safeguards, you are as nothing. You may | | be totally unaware of this emptiness, this | | nothingness, or you may simply not want to be | | aware of it; but it is there, do what you will | | to avoid it. You may try to escape from it in | | devious ways, through personal or collective | | violence, through individual or collective | | worship, through knowledge or amusement; but | | whether you are asleep or awake, it is always | | there. You can come upon your relationship to | | this nothingness and its fear only by being | | choicelessly aware of the escapes. You are not | | related to it as a separate, individual entity; | | you are not the observer watching it; without | | you, the thinker, the observer, it is not. You | | and nothingness are one; you and nothingness | | are a joint phenomenon, not two separate | | processes. If you, the thinker, are afraid of | | it and approach it as something contrary and | | opposed to you, then any action you may take | | towards it must inevitably lead to illusion and | | so to further conflict and misery. When there | | is the discovery, the experiencing of that | | nothingness as you, then fear- which exists | | only when the thinker is separate from his | | thoughts and so tries to establish a | | relationship with them- completely drops away. | \____________________________________________________/ 5P9i0s8y19Z id=235 dt=Text Tue, 14 2 Tuesday, August 14th 2007 (Day 226) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[13]--[13]--[12]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | How do we end fear | | =================== | | | | We are discussing something which needs your | | attention, not your agreement or disagreement. | | We are looking at life most rigorously, | | objectively, clearly- not according to your | | sentiment, your fancy, what you like or don't | | like. It's what we like and don't like that has | | created this misery. All that we are saying is | | this: "How do we end fear?" That's one of our | | great problems, because if a human being can't | | end it he lives in darkness everlastingly, not | | everlastingly in the Christian sense but in the | | ordinary sense; one life is good enough. For | | me, as a human being, there must be a way out | | and not by creating a hope in some future. Can | | I as a human being end fear, totally; not | | little bits of it? Probably you've never put | | this question to yourself, and probably you've | | not put the question because you don't know how | | to get out of it. But if you did put that | | question most seriously, with the intention of | | finding out not how to end it, but with the | | intention of finding out the nature and the | | structure of fear, the moment you have found | | out, fear itself comes to an end; you don't | | have to do anything about it.àWhen we are aware | | of it and come into contact with it directly, | | the observer is the observed. There is no | | difference between the observer and the thing | | observed. When fear is observed without the | | observer, there is action, but not the action | | of the observer acting upon fear. | \____________________________________________________/ 5P9i0s8y19Z id=236 dt=Text Wed, 15 2 Wednesday, August 15th 2007 (Day 227) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[14]--[14]--[13]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The duality of thinker and thought | | ================================== | | | | As you watch anything- a tree, your wife, your | | children, your neighbor, the stars of a night, | | the light on the water, the bird in the sky, | | anything- there is always the observer- the | | censor, the thinker the experiencer, the | | seeker- and the thing he is observing; the | | observer and the observed; the thinker and the | | thought. So, there is always a division. It is | | this division that is time. That division is | | the very essence of conflict. And when there is | | conflict, there is contradiction. There is "the | | observer and the observed"-that is a | | contradiction; there is a separation. And hence | | where there is contradiction, there is | | conflict. And when there is conflict, there is | | always the urgency to get beyond it, to conquer | | it, to overcome it, to escape from it, to do | | something about it, and all that activity | | involves time.à As long as there is this | | division, time will go on, and time is | | sorrow.And a manwho will understand the end of | | sorrow must understand this, must find, must go | | beyond this duality between the thinker and the | | thought, the experiencer and the experienced. | | That is, when there is a division between the | | observer and the observed, there is time, and | | therefore there is no ending of sorrow. Then, | | what is one to do? You understand the question? | | I see, within myself, the observer is always | | watching, judging, censoring, accepting, | | rejecting, disciplining, controlling, shaping. | | That observer, that thinker, is the result of | | thought, obviously. Thought is first; not the | | observer, not the thinker. If there was no | | thinking at all, there would be no observer, no | | thinker; then there would only be complete, | | total attention. | \____________________________________________________/ 5P9i0s8y19Z id=237 dt=Text Thu, 16 2 Thursday, August 16th 2007 (Day 228) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[15]--[15]--[14]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Thought creates the thinker | | =========================== | | | | Thought is verbalized sensation; thought is the | | response of memory, the word, the experience, | | the image. Thought is transient, changing, | | impermanent, and it is seeking permanency. So | | thought creates the thinker, who then becomes | | the permanent; he assumes the role of the | | censor, the guide, the controller, the molder | | of thought. This illusory permanent entity is | | the product of thought, of the transient. This | | entity is thought; without thought he is not. | | The thinker is made up of qualities; his | | qualities cannot be separated from himself. The | | controller is the controlled, he is merely | | playing a deceptive game with himself. Till the | | false is seen as the false, truth is not. | \____________________________________________________/ 5P9i0s8y19Z id=238 dt=Text Fri, 17 2 Friday, August 17th 2007 (Day 229) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[16]--[16]--[15]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A wall of impregnable thought | | ============================= | | | | "How can there be a fusion of the thinker with | | his thoughts?" Not through the action of will, | | nor through discipline, nor through any form of | | effort, control or concentration, nor through | | any other means. The use of a means implies an | | agent who is acting, does it not? As long as | | there is an actor, there will be a division. | | The fusion takes place only when the mind is | | utterly still without trying to be still. There | | is this stillness, not when the thinker comes | | to an end, but only when thought itself has | | come to an end. There must be freedom from the | | response of conditioning, which is thought. | | Each problem is solved only when idea, | | conclusion is not; conclusions, idea, thought, | | are the agitations of the mind. How can there | | be understanding when the mind is agitated? | | Earnestness must be tempered with the swift | | play of spontaneity. You will find, if you have | | heard all that has been said, that truth will | | come in moments when you are not expecting it. | | If I may say so, be open, sensitive, be fully | | aware of what is f rom moment to moment. Don't | | build around yourself a wall of impregnable | | thought. The bliss of truth comes when the mind | | is not occupied with its own activities and | | struggles. | \____________________________________________________/ 5P9i0s8y19Z id=239 dt=Text Sat, 18 2 Saturday, August 18th 2007 (Day 230) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[17]--[17]--[16]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | When the observer is the observed | | ================================= | | | | Space is necessary. Without space there is no | | freedom. We are talking psychologically.à It is | | only when one is in contact, when there is no | | space between the observer and the observed | | that one is in total relationship - with a tree | | for instance. One is not identified with the | | tree, the flower, a woman, a man or whatever it | | is, but when there is this complete absence of | | space as the observer and the observed, then | | there is vast space. In that space there is no | | conflict; in that space there is | | freedom.Freedom isnot a reaction. You cannot | | say, " Well, I am free". The moment you say you | | are free you are not free, because you are | | conscious of yourself as being free from | | something, and therefore you have the same | | situation as an observer observing a tree. He | | has created a space, and in that space he | | breeds conflict. To understand this requires | | not intellectual agreement or disagreement, or | | saying, "I don't understand", but rather it | | requires coming directly into contact with what | | is. It means seeing that all your actions, | | every moment of action is of the observer and | | the observed, and within that space there is | | pleasure, pain and suffering the desire to | | fulfill, to become famous. Within that space | | there is no contact with anything. Contact, | | relationship has a quite different meaning when | | the observer is no longer apart from the | | observed. There is this extraordinary space, | | and there is freedom. | \____________________________________________________/ 5P9i0s8y19Z id=240 dt=Text Sun, 19 2 Sunday, August 19th 2007 (Day 231) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[18]--[18]--[17]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is there an observer watching loneliness | | ========================================= | | | | My mind observes loneliness, and avoids it, | | runs away from it. But if I do not run away | | from it, is there a division, is there a | | separation, is there an observer watching | | loneliness? Or, is there only a state of | | loneliness, my mind itself being empty, lonely? | | Not that there is an observer who knows that | | there is loneliness. I think this is important | | to grasp, swiftly, not verbalizing too much. We | | say now "I am envious, and I want to get rid of | | envy," so there is an observer and the | | observed; the observer wishes to get rid of | | that which he observes. But is the observer not | | the same as the observed? It is the mind itself | | that has created the envy, and so the mind | | cannot do anything about envy. So, my mind | | observes loneliness; the thinker is aware that | | he is lonely But by remaining with it, being | | fully in contact, which is, not to run away | | from it, not to translate and all the rest of | | it, then, is there a difference between the | | observerand the observed? Or is there only one | | state, which is, the mind itself is lo nely, | | empty? Not that the mind observes itself as | | being empty, but mind itself is empty. Then, | | can the mind, being aware that it itself is | | empty, and that whatever its endeavor, any | | movement away from that emptiness is merely an | | escape, a dependence, can the mind put away all | | dependence and be what it is, completely empty, | | completely lonely? And if it is in that state, | | is there not freedom from all dependence, from | | all attachment? | \____________________________________________________/ 5P9i0s8y19Z id=241 dt=Text Mon, 20 2 Monday, August 20th 2007 (Day 232) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[19]--[19]--[18]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What is accumulated is not truth | | ================================ | | | | As long as there is the experiencer remembering | | the experience, truth is not. Truth is not | | something to be remembered, stored up, | | recorded, and then brought out. What is | | accumulated is not truth. The desire to | | experience creates the experiencer, who then | | accumulates and remembers. Desire makes for the | | separation of the thinker from his thought; the | | desire to become, to experience, to be more or | | to be less, makes for division between the | | experiencer and the experience. Awareness of | | the ways of desire is self-knowledge. | | Self-knowledge is the beginning of meditation. | \____________________________________________________/ 5P9i0s8y19Z id=242 dt=Text Tue, 21 2 Tuesday, August 21st 2007 (Day 233) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[20]--[20]--[19]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Immediate action | | ================ | | | | If you are in contact with anything, with your | | wife, with your children, with the sky, with | | the clouds, with any fact, the moment thought | | interferes with it you lose contact. Thought | | springs from memory. Memory is the image, and | | from there you look and therefore there is a | | separation between the observer and the | | observed.You have to understand this very | | deeply. It is this separation of the observer | | from the observed that makes the observer want | | more experience, more sensations, and so he is | | everlastingly pursuing, seeking. It has to be | | completely and totally understood that as long | | as there is an observer, the one that is | | seeking experience, the censor, the entity that | | evaluates, judges, condemns, there is no | | immediate contact with what is. When you have | | pain, physical pain, there is direct | | perception; there is not the observer who is | | feeling the pain; there is only pain. Because | | there is no observer there is immediate action. | | There is not the idea and then action, but | | there is only action when there is pain, | | because there is a direct physical contact. The | | pain is you; there is pain. As long as this is | | not completely understood, realized, explored | | and felt deeply, as long as it is not wholly | | grasped, not intellectually, not verbally, that | | the observer is the observed, all life becomes | | conflict, a contradiction between opposing | | desires, the "what should be" and the "what | | is". You can do this only if you are aware | | whether you are looking at it as an observer, | | when you look at a flower or a cloud or | | anything.. | \____________________________________________________/ 5P9i0s8y19Z id=243 dt=Text Wed, 22 2 Wednesday, August 22nd 2007 (Day 234) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[21]--[21]--[20]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Reality is in what is | | ===================== | | | | Instead of asking who has realized or what God | | is why not give your whole attention and | | awareness to what is? Then you will find the | | unknown, or rather it will come to you. If you | | understand what is the known, you will | | experience that extraordinary silence which is | | not induced, not enforced, that creative | | emptiness in which alone reality can enter. It | | cannot come to that which is becoming, which is | | striving; it can only come to that which is | | being, which understands what is. Then you will | | see that reality is not in the distance; the | | unknown is not far off; it is in what is. As | | the answer to a problem is in the problem, so | | reality is in what is; if we can understand it, | | then we shall know truth. | \____________________________________________________/ 5P9i0s8y19Z id=244 dt=Text Thu, 23 2 Thursday, August 23rd 2007 (Day 235) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[22]--[22]--[21]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Face the fact | | ============= | | | | I'm in sorrow. Psychologically I'm terribly | | disturbed; and I have an idea about it: what I | | should do, what I should not do, how it should | | be changed. That idea, that formula, that | | concept prevents me from looking at the fact of | | what is. Ideation and the formula are escapes | | from what is. There is immediate action when | | there is great danger. Then you have no idea. | | You don't formulate an idea and then act | | according to that idea.The mind has become | | lazy, indolent through a formula which has | | given it a means of escape from action with | | regard to what is. Seeing for ourselves the | | whole structure of what has been said, not | | because it has been pointed out to us, is it | | possible to face the fact: the fact that we are | | violent, as an example? We are violent human | | beings, and we have chosen violence as the way | | of life- war and all the rest of it. Though we | | talk everlastingly, especially in the East, of | | nonviolence, we are not nonviolent people; we | | are violent people. The idea of nonviolence is | | an idea, which can be used po litically. That's | | a different meaning, but it is an idea, and not | | a fact. Because the human being is incapable of | | meeting the fact of violence, he has invented | | the ideal of nonviolence, which prevents him | | from dealing with the fact.After all,the fact | | is that I'm violent; I'm angry. What is the | | need of an idea? It is not the idea of being | | angry; it's the actual fact of being angry that | | is important, like the actual fact of being | | hungry. There's no idea about being hungry. The | | idea then comes as to what you should eat, and | | then according to the dictates of pleasure, you | | eat. There is only action with regard to what | | is when there is no idea of what should be done | | about that which confronts you, which is what | | is. | \____________________________________________________/ 5P9i0s8y19Z id=245 dt=Text Fri, 24 2 Friday, August 24th 2007 (Day 236) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[23]--[23]--[22]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Freedom from what is Being virtuous | | ==================================== | | | | àcomes through the understanding of what is, | | whereas becoming virtuous is postponement, the | | covering up of what is with what you would like | | to be. Therefore in becoming virtuous you are | | avoiding action directly upon what is. This | | process of avoiding what is through the | | cultivation of the ideal is considered | | virtuous; but if you look at it closely and | | directly you will see that it is nothing of the | | kind. It is merely a postponement of coming | | face to face with what is. Virtue is not the | | becoming of what is not; virtue is the | | understanding of what is and therefore the | | freedom from what is. Virtue is essential in a | | society that is rapidly disintegrating. | \____________________________________________________/ 5P9i0s8y19Z id=246 dt=Text Sat, 25 2 Saturday, August 25th 2007 (Day 237) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[24]--[24]--[23]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Observing thought | | ================= | | | | I must love the very thing I am studying. If | | you want to understand a child, you must love | | and not condemn him. You must play with him, | | watch his movements, his idiosyncrasies, his | | ways of behavior; but if you merely condemn, | | resist or blame him, there is no comprehension | | of the child. Similarly, to understand what is, | | one must observe what one thinks, feels and | | does from moment to moment. That is the actual. | \____________________________________________________/ 5P9i0s8y19Z id=247 dt=Text Sun, 26 2 Sunday, August 26th 2007 (Day 238) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[25]--[25]--[24]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Escape breeds conflict | | ====================== | | | | Why are we ambitious? Why do we want to | | succeed, to be somebody? Why do we struggle to | | be superior? Why all this effort to assert | | oneself, whether directly, or through an | | ideology or the State? Is not this | | self-assertion the main cause of our conflict | | and confusion? Without ambition, would we | | perish? Can we not physically survive without | | being ambitious?Why are weclever and ambitious? | | Is not ambition an urge to avoid what is? Is | | not this cleverness really stupid, which is | | what we are? Why are we so frightened of what | | is? What is the good of running away if | | whatever we are is always there? We may succeed | | in escaping, but what we are is still there, | | breeding conflict and misery. Why are we so | | frightened of our loneliness, or our emptiness? | | Any activity away from what is is bound to | | bring sorrow and antagonism. Conflict is the | | denial of what is or the running away from what | | is; there is no conflict other than that. Our | | conflict becomes more and more complex and | | insoluble because we do not face what is. There | | is no complexity in what is, but only in the | | many escapes that we seek. | \____________________________________________________/ 5P9i0s8y19Z id=248 dt=Text Mon, 27 2 Monday, August 27th 2007 (Day 239) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[26]--[26]--[25]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Discontent has no answer | | ======================== | | | | What is it that we are discontented with? | | Surely with what is. The what is may be the | | social order, the what is may be the | | relationship, the what is may be what we are, | | the thing we are essentially- which is, the | | ugly, the wandering thoughts, the ambitions, | | the frustrations, the innumerable fears; that | | is what we are. In going away from that, we | | think we shall find an answer to our | | discontent. So we are always seeking a way, a | | means to change the what is- that is what our | | mind is concerned with. If I am discontent and | | if I want to find a way, the means to | | contentment, my mind is occupied with the | | means, the way and the practicing of the way in | | order to arrive at contentment. So I am no | | longer concerned with discontent, with the | | embers, the flame that is burning, which we | | call discontent. We do not find out what is | | behind that discontent. We are only concerned | | with going away from that flame, from that | | burning anxiety.àThis is enormously difficult | | because our mind is never satisfied, never | | content in the exam ination of what is. It | | always wants to transform what is into | | something else- which is the process of | | condemnation, justification or comparison. If | | you observe your own mind you will see that | | when it comes face to face with what is, then | | it condemns, then it compares it with "what it | | should be," or it justifies it and so on, and | | thereby pushes away what is, setting aside the | | thing which is causing the disturbance, the | | pain, the anxiety. | \____________________________________________________/ 5P9i0s8y19Z id=249 dt=Text Tue, 28 2 Tuesday, August 28th 2007 (Day 240) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[27]--[27]--[26]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Effort is distraction from what is | | ================================== | | | | We must understand the problem of striving. If | | we can understand the significance of effort, | | then we can translate it into action in our | | daily life. Does not effort mean a struggle to | | change what is into what it is not, or what it | | should be, or what it should become? We are | | constantly escaping from what is, to transform | | or modify it. He who is truly content is he who | | understands what is, who gives the right | | significance to what is . True contentment lies | | not in few or many possessions, but in | | understanding the whole significance of what | | is. Only in passive awareness is the meaning of | | what is understood. I am not, at the moment, | | talking of the physical struggle with the | | earth, with construction or a technical | | problem, but of psychological striving. The | | psychological struggles and problems always | | overshadow the physiological. You may build a | | careful social structure, but as long as the | | psychological darkness and strife are not | | understood, they invariably overturn the | | carefully built structure.Effort isdistracti on | | from what is. In the acceptance of what is, | | striving ceases. There is no acceptance when | | there is the desire to transform or modify what | | is. Striving, an indication of destruction, | | must exist so long as there is a desire to | | change what is. | \____________________________________________________/ 5P9i0s8y19Z id=250 dt=Text Wed, 29 2 Wednesday, August 29th 2007 (Day 241) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[28]--[28]--[27]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A contentment not of the mind | | ============================= | | | | Is not discontent essential, not to be | | smothered away, but to be encouraged, inquired | | into, probed, so that with the understanding of | | what is there comes contentment? That | | contentment is not the contentment which is | | produced by a system of thought; but it is that | | contentment which comes with the understanding | | of what is. That contentment is not the product | | of the mind- the mind which is disturbed, | | agitated, incomplete, when it is seeking peace, | | when it is seeking a way away from what is . | | And so the mind, through justification, | | comparison, judgment, tries to alter what is, | | and thereby hopes to arrive at a state when it | | will not be disturbed, when it will be | | peaceful, when there will be quietness. And | | when the mind is disturbed by social | | conditions, by poverty, starvation, | | degradation, by the appalling misery, seeing | | all that, it wants to alter it; it gets | | entangled in the way of altering, in the system | | of altering. But if the mind iscapable of | | looking at what is without comparison, without | | judgment, without t he desire to alter it into | | something else, then you will see that there | | comes a kind of contentment which is not of the | | mind.The contentment which is the product of | | the mind is an escape. It is sterile. It is | | dead. But there is contentment which is not of | | the mind, which comes into being when there is | | the understanding of what is, in which there is | | profound revolution which affects society and | | individual relationship. | \____________________________________________________/ 5P9i0s8y19Z id=251 dt=Text Thu, 30 2 Thursday, August 30th 2007 (Day 242) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[29]--[29]--[28]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Keep discontent alive | | ===================== | | | | Is not discontent essential in our life, to any | | question, to any inquiry, to probing, to | | finding out what is the real, what is Truth, | | what is essential in life? I may have this | | flaming discontent in college; and then I get a | | good job and this discontent vanishes. I am | | satisfied, I struggle to maintain my family, I | | have to earn a livelihood and so my discontent | | is calmed, destroyed, and I become a mediocre | | entity satisfied with things of life, and I am | | not discontent. But the flame has to be | | maintained from the beginning to the end, so | | that there is true inquiry, true probing into | | the problem of what discontent is. Because the | | mind seeks very easily a drug to make it | | content with virtues, with qualities, with | | ideas, with actions, it establishes a routine | | and gets caught up in it. We are quite familiar | | with that, but our problem is not how to calm | | discontent, but how to keep it smoldering, | | alive, vital. All our religious books, all | | ourgurus, all political systems pacify the | | mind, quieten the mind, influence the mind to | | subside, to put aside discontent and wallow in | | some form of contentment....Is it not essential | | to be discontented in order to find what is | | true? | \____________________________________________________/ 5P9i0s8y19Z id=252 dt=Text Fri, 31 2 Friday, August 31st 2007 (Day 243) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | SEP/ OCT/ NOV/ DEC/ +--[30]--[30]--[29]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To understand what is | | ===================== | | | | We are inconflict with each other and our world | | is being destroyed. There is crisis after | | crisis, war after war; there is starvation, | | misery; there are the enormously rich clothed | | in their respectability, and there are the | | poor. To solve these problems, what is | | necessary is not a new system of thought, not a | | new economic revolution, but to understand what | | is- the discontent, the constant probing of | | what is- which will bring about a revolution | | which is more far-reaching than the revolution | | of ideas. And it is this revolution that is so | | necessary to bring about a different culture, a | | different religion, a different relationship | | between man and man. | \____________________________________________________/ 5P9i0s8y19Z id=253 dt=Text September 1 S-E-P-T-E-M-B-E-R 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU LQ NM FQ FM --+--+--+--+--+--+-- 04 11 19 27 01 02 ---+---+---+--- 03 04 05 06 07 08 09 10 11 12 13 14 15 16 VIRGO _/ 17 18 19 20 21[22]23 24 25 26 27 28 29 30 \_ LIBRA Monthly Goals: 5P9i0s8y19Z id=254 dt=Text Sat, 01 2 Saturday, September 1st 2007 (Day 244) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ OCT/ NOV/ DEC/ +--[01]--[31]--[30]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | We think we are intellectual | | ============================ | | | | Most of us have developed intellectual | | capacities-so-called intellectual capacities, | | which are not really intellectual capacities at | | all-we read so many books, filled with what | | other people have said, their many theories and | | ideas. We think we are very intellectual if we | | can quote innumerable books by innumerable | | authors, if we have read many different | | varieties of books, and have the capacity to | | correlate and to explain. But none of us, or | | very few, have original, intellectual | | conception. Having cultivated the | | intellect-so-called-every other capacity, every | | other feeling, has been lost and we have the | | problem of how to bring about a balance in our | | lives so as to have not only the highest | | intellectual capacity and be able to reason | | objectively, to see things exactly as they | | are-not to endlessly to offer opinions about | | theories and codes, but to think for ourselves, | | to see for ourselves very closely the false and | | the true. And this, it seems to me, is one of | | our difficulties: the incapacity to see, not | | only ou tward things, but also such inward life | | that one has, if one has any at all. | \____________________________________________________/ 5P9i0s8y19Z id=255 dt=Text Sun, 02 2 Sunday, September 2nd 2007 (Day 245) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ DEC/ +--[02]--[01]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | All thought is distraction | | ========================== | | | | A mind which is competitive, held in the | | conflict of becoming, thinking in terms of | | comparison, is not capable of discovering the | | real. Thought-feeling which is intensely aware | | is in the process of constant | | self-discovery-which discovery, being true, is | | liberating and creative. Such self-discovery | | brings about freedom from acquisitiveness and | | from the complex life of the intellect. It is | | this complex life of the intellect that finds | | gratification in addictions: destructive | | curiosity, speculation, mere knowledge, | | capacity, gossip and so on; and these | | hindrances prevent simplicity of life. An | | addiction, a specialization gives sharpness to | | the mind, a means of focusing thought, but it | | is not the flowering of thought-feeling into | | reality.The freedom from distraction is more | | difficult as we do not fully understand the | | process of thinking-feeling which in itself has | | become the means of distraction. Being ever | | incomplete, capable of speculative curiosity | | and formulation, it has the power to create its | | own hindrances , illusions, which prevent the | | awareness of the real. So it becomes its own | | distraction, its own enemy. As the mind is | | capable of creating illusion, this power must | | be understood before it can be wholly free from | | its own self-created distractions. Mind must be | | utterly still, silent, for all thought becomes | | a distraction. | \____________________________________________________/ 5P9i0s8y19Z id=256 dt=Text Mon, 03 2 Monday, September 3rd 2007 (Day 246) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[03]--[02]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Unity of mind and heart | | ======================= | | | | 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.Now | | moderneducation is developing the intellect, | | offering more and more explanations of life, | | more and more theories, without the harmonious | | quality of affection. Therefore we have | | developed cunning minds to escape from | | conflict; hence we are satisfied with | | explanations that scientists and philosophers | | give us. The mind-the intellect-is satisfied | | with these innumerable explanations, but | | intelligence is not, for to understand there | | must be complete unity of mind and heart in | | action. | \____________________________________________________/ 5P9i0s8y19Z id=257 dt=Text Tue, 04 2 Tuesday, September 4th 2007 (Day 247) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[04]--[03]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Intellect corrupts feeling | | ========================== | | | | You know,there is the intellect, and there is | | pure feeling- the pure feeling of loving | | something, of having great, generous emotions. | | The intellect reasons, calculates, weighs, | | balances. It asks, "Is it worthwhile? Will it | | give me benefit?" On the other hand, there is | | pure feeling- the extraordinary feeling for the | | sky, for your neighbor, for your wife or | | husband, for your child, for the world, for the | | beauty of a tree, and so on. When these two | | come together, there is death. Do you | | understand? When pure feeling is corrupted by | | the intellect, there is mediocrity. That is | | what most of us are doing. Our lives are | | mediocre because we are always calculating, | | asking ourselves whether it is worthwhile, what | | profit we will get, not only in the world of | | money, but also in the so-called spiritual | | world-"If I do this, will I get that?" | \____________________________________________________/ 5P9i0s8y19Z id=258 dt=Text Wed, 05 2 Wednesday, September 5th 2007 (Day 248) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[05]--[04]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Intellect will not solve our problems | | ===================================== | | | | Most of us are so unconcerned wi th this | | extraordinary universe about us; we never even | | see the waving of the leaf in the wind; we | | never watch a blade of grass, touch it with our | | hand and know the quality of its being. This is | | not just being poetic, so please do not go off | | into a speculative, emotional state. I say it | | is essential to have that deep feeling for life | | and not be caught in intellectual | | ramifications, discussions, passing | | examinations, quoting and brushing something | | new aside by saying it has already been said. | | Intellect is not the way. Intellect will not | | solve our problems; the intellect will not give | | us that nourishment which is imperishable. The | | intellect can reason, discuss, analyze, come to | | a conclusion from inferences, and so on, but | | intellect is limited, for intellect is the | | result of our conditioning. But sensitivity is | | not. Sensitivity has no conditioning; it takes | | you right out of the field of fears and | | anxieties. The mind that is not sensitive to | | everything about it-to the mountain, the | | telegraph pole, the lamp, the vo ice, the | | smile, everything-is incapable of finding what | | is true.But we spend our days and years in | | cultivating the intellect, in arguing, | | discussing, fighting, struggling to be | | something, and so on. And yet this | | extraordinarily wonderful world, this earth | | that is so rich-not the Bombay earth, the | | Punjab earth, the Russian earth or the American | | earth-this earth is ours, yours and mine, and | | that is not sentimental nonsense; it is a fact. | | But unfortunately we have divided it up through | | our pettiness, through our provincialism. And | | we know why we have done it-for our security, | | for better jobs and more jobs. That is the | | political game that is being played throughout | | the world, and so we forget to be human beings, | | to live happily on this earth which is ours and | | to make something of it. 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. | \____________________________________________________/ 5P9i0s8y19Z id=259 dt=Text Thu, 06 2 Thursday, September 6th 2007 (Day 249) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[06]--[05]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The flash of understanding | | ========================== | | | | I do not know if you have noticed that there is | | understanding when the mind is very quiet, even | | for a second; there is the flash of | | understanding when the verbalization of thought | | is not. Just experiment with it and you will | | see for yourself that 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 mindà.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 thatinterferes. It is the screen of | | words, which is memory, that intervenes betwe | | en 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. | \____________________________________________________/ 5P9i0s8y19Z id=260 dt=Text Fri, 07 2 Friday, September 7th 2007 (Day 250) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[07]--[06]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The unguarded intellect | | ======================= | | | | You can know yourself only when you are | | unaware, when you are not calculating, not | | protecting, not constantly watching to guide, | | to transform, to subdue, to control; when you | | see yourself unexpectedly, that is, when the | | mind has no preconceptions with regard to | | itself, when the mind is open, unprepared to | | meet the unknown.If your mind is prepared, | | surely you cannot know the unknown, for you are | | the unknown. If you say to yourself, "I am | | God", or "I am nothing but a mass of social | | influences or a bundle of qualities" - if you | | have any preconception of yourself, you cannot | | comprehend the unknown, that which is | | spontaneous.So spontaneity can come only when | | the intellect is unguarded, when it is not | | protecting itself, when it is no longer afraid | | for itself; and this can happen only from | | within. That is, the spontaneous must be the | | new, the unknown, the incalculable, the | | creative, that which must be expressed, loved, | | in which the will as the process of intellect, | | controlling, directing, has no part. Observe | | your o wn emotional states and you will see | | that the moments of great joy, great ecstasy, | | are unpremeditated; they happen, mysteriously, | | darkly, unknowingly. | \____________________________________________________/ 5P9i0s8y19Z id=261 dt=Text Sat, 08 2 Saturday, September 8th 2007 (Day 251) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[08]--[07]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Memory has no life in itself | | ============================ | | | | What do wemean by thought? When do you think? | | Obviously, thought is the result of a response, | | neurological or psychological, is it not? It is | | the immediate response of the senses to a | | sensation, or it is psychological, the response | | of stored-up memory. There is the immediate | | response of the nerves to a sensation, and | | there is the psychological response of | | stored-up memory, the influence of race, group, | | guru, family, tradition, and so on-all of which | | you call thought. So, the thought process is | | the response of memory, is it not? You would | | have no thoughts if you had no memory, and the | | response of memory to a certain experience | | brings the thought process into action.What, | | then, is memory? If you observe your own memory | | and how you gather memory, you will notice that | | it is either factual, technical, having to do | | with information, with engineering, | | mathematics, physics, and all the rest of | | it-or, it is the residue of an unfinished, | | uncompleted experience, is it not? Watch your | | own memory and you will see. When yo u finish | | an experience, complete it, there is no memory | | of that experience in the sense of a | | psychological residue. There is a residue only | | when an experience is not fully understood, and | | there is no understanding of experience because | | we look at each experience through past | | memories, and therefore we never meet the new | | as the new, but always through the screen of | | the old. Therefore, it is clear that our | | response to experience is conditioned, always | | limited. | \____________________________________________________/ 5P9i0s8y19Z id=262 dt=Text Sun, 09 2 Sunday, September 9th 2007 (Day 252) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[09]--[08]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Consciousness is of the past | | ============================ | | | | If you watch very carefully you will see that | | it is not a constant but that there is an | | interval between two thoughts; though it may be | | but an infinitesimal fraction of a second, | | there is an interval that has significance in | | the swinging backwards and forwards of the | | pendulum. We see the fact that our thinking is | | conditioned by the past which is projected into | | the future; the moment you admit the past, you | | must also admit the future, because there are | | not two such states as the past and the future | | but one state which includes both the conscious | | and the unconscious, both the collective past | | and the individual past. The collective and the | | individual past, in response to the present, | | give out certain responses which create the | | individual consciousness; therefore | | consciousness is of the past and that is the | | whole background of our existence. The moment | | you have the past, you inevitably have the | | future, because the future is merely the | | continuity of the modified past but it is still | | the past, so our problem is how to bring about | | a transformation in this process of the past | | without creating another conditioning, another | | past. | \____________________________________________________/ 5P9i0s8y19Z id=263 dt=Text Mon, 10 2 Monday, September 10th 2007 (Day 253) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[10]--[09]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Why is one thoughtless | | ======================= | | | | The thinker thinks his thoughts through habit, | | through repetition, through copying, which | | brings ignorance and sorrow. Is not habit | | thoughtlessness? Awareness creates order, but | | it never creates habit. Settled tendencies only | | bring about thoughtlessness. Why is one | | thoughtless? Because to think is painful, it | | creates disturbances, it brings opposition, it | | may cause one's actions to go contrary to the | | established pattern. To think-feel | | extensionally, to become choicelessly aware may | | lead to unknown depths, and the mind rebels | | against the unknown; so it moves from the known | | to the known, from habit to habit, from pattern | | to pattern. Such a mind never abandons the | | known to discover the unknown. Realizing the | | pain of thought, the thinker becomes | | thoughtless through copying, through habit; | | being afraid to think, he creates patterns of | | thoughtlessness. As the thinker is afraid, his | | actions are born of fear, and then he regards | | his actionsand tries to change them. The | | thinker is afraid of his own creations; but the | | deed is the doer, so the thinker is afraid of | | himself. The thinker is fear itself; the | | thinker is the cause of ignorance, of sorrow. | | The thinker may divide himself into many | | categories of thought, but the thought is still | | the thinker. The thinker and his efforts to be, | | to become, are the very cause of conflict and | | confusion. | \____________________________________________________/ 5P9i0s8y19Z id=264 dt=Text Tue, 11 2 Tuesday, September 11th 2007 (Day 254) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[11]--[10]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The thinker is the thought | | ========================== | | | | Is it notnecessary to understand the thinker, | | the doer, the actor, since his thought, his | | deed, his action cannot be separated from him? | | The thinker is the thought, the doer is the | | deed, the actor is the action. In his thought | | the thinker is revealed. The thinker through | | his actions creates his own misery, his | | ignorance, his strife. The painter paints this | | picture of passing happiness, of sorrow, of | | confusion. Why does he produce this painful | | picture? Surely, this is the problem that must | | be studied, understood and dissolved. Why does | | the thinker think his thoughts, from which flow | | all his actions? This is the rock wall against | | which you have been battering your head, is it | | not? If the thinker can transcend himself, then | | all conflict will cease: and to transcend he | | must know himself. What is known and | | understood, what is fulfilled and completed | | does not repeat itself. It is repetition that | | gives continuity to the thinker. | \____________________________________________________/ 5P9i0s8y19Z id=265 dt=Text Wed, 12 2 Wednesday, September 12th 2007 (Day 255) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[12]--[11]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is no freedom of thought | | ============================== | | | | I do not know if it is clear to each one of us | | that we live in a state of contradiction. We | | talk about peace, and prepare for war. We talk | | about nonviolence, and are fundamentally | | violent. We talk about being good, and we are | | not. We talk about love, and we are full of | | ambition, competitiveness, ruthless efficiency. | | So there is contradiction. The action which | | springs from that contradiction only brings | | about frustration and further | | contradictionà.You see, sirs, all thought is | | partial, it can never be total. Thought is the | | response of memory, and memory is always | | partial, because memory is the result of | | experience, so thought is the reaction of a | | mind which is conditioned by experience. All | | thinking, all experience, all knowledge is | | inevitably partial; therefore, thought cannot | | solve the many problems that we have. You may | | try to reason logically, sanely, about these | | many problems, but if you observe your own mind | | you will see that your thinking is conditioned | | by your circumstances, by the culture in which | | yo u were born, by the food you eat, by the | | climate you live in, by the newspapers you | | read, by the pressures and influences of your | | daily lifeà.So we mustunderstand very clearly | | that our thinking is the response of memory, | | and memory is mechanistic. Knowledge is ever | | incomplete, and all thinking born of knowledge | | is limited, partial, never free. So there is no | | freedom of thought. But we can begin to | | discover a freedom which is not a process of | | thought, and in which the mind is simply aware | | of all its conflicts and of all the influences | | impinging upon it. | \____________________________________________________/ 5P9i0s8y19Z id=266 dt=Text Thu, 13 2 Thursday, September 13th 2007 (Day 256) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[13]--[12]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Thinking without the thinker | | ============================ | | | | The monkeyin the tree feels hungry, and then | | the urge arises to take a fruit or a nut. | | Action comes first, and then the idea that you | | had better store it up. To put it in different | | words, does action come first, or the actor? Is | | there an actor without action? Do you | | understand? This is what we are always asking | | ourselves: Who is it that sees? Who is the | | watcher? Is the thinker apart from his | | thoughts, the observer apart from the observed, | | the experiencer apart from the experience, the | | actor apart from the action? àBut if you really | | examine the process, very carefully, closely | | and intelligently, you will see that there is | | always action first, and that action with an | | end in view creates the actor. Do you follow? | | If action has an end in view, the gaining of | | that end brings about the actor. If you think | | very clearly and without prejudice, without | | conformity, without trying to convince | | somebody, without an end in view, in that very | | thinking there is no thinker-there is only the | | thinking. It is only when you seek an end in | | your thinking that you become important, and | | not thought. Perhaps some of you have observed | | this. It is really an important thing to find | | out, because from that we shall know how to | | act. If the thinker comes first, then the | | thinker is more important than thought, and all | | the philosophies, customs and activities of the | | present civilization are based on this | | assumption; but if thought comes first then | | thought is more important than the thinker. 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=267 dt=Text Fri, 14 2 Friday, September 14th 2007 (Day 257) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[14]--[13]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Immediate perception | | ==================== | | | | To me there is only perception, which is to see | | something as false or true immediately. This | | immediate perception of what is false and what | | is true is the essential factor-not the | | intellect, with its reasoning based upon its | | cunning, its knowledge, its commitments. It | | must sometimes have happened to you that you | | have seen the truth of something | | immediately-such as the truth that you cannot | | belong to anything. That is perception: seeing | | the truth of something immediately, without | | analysis, without reasoning, without all the | | things that the intellect creates in order to | | postpone perception. It is entirely different | | from intuition, which is a word that we use | | with glibness and easeàTo me there is only this | | direct perception-not reasoning, not | | calculation, not analysis. You must have the | | capacity to analyze; you must have a good, | | sharp mind in order to reason; but a mind that | | is limited to reason and analysis is incapable | | of perceiving what is truthà.If you commune | | with yourself, you will know why you belong, w | | hy you have committed yourself; and if you push | | further, you will see the slavery, the cutting | | down of freedom, the lack of human dignity | | which that commitment entails. When you | | perceive all this instantaneously, you are | | free; you don't have to make an effort to be | | free. That is why perception is essential. | \____________________________________________________/ 5P9i0s8y19Z id=268 dt=Text Sat, 15 2 Saturday, September 15th 2007 (Day 258) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[15]--[14]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Momenttomoment understanding | | ============================== | | | | The fundamental understanding of oneself does | | not come through knowledge or through the | | accumulation of experiences, which is merely | | the cultivation of memory. The understanding of | | oneself is from moment to moment; if we merely | | accumulate knowledge of the self, that very | | knowledge prevents further understanding, | | because accumulated knowledge and experience | | become the center through which thought focuses | | and has its being. | \____________________________________________________/ 5P9i0s8y19Z id=269 dt=Text Sun, 16 2 Sunday, September 16th 2007 (Day 259) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[16]--[15]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Understand the process of your thinking | | ======================================= | | | | Suppose you had never read a book, religious or | | psychological, and you had to find the meaning, | | the significance of life. How would you set | | about it? Suppose there were no Masters, no | | religious organizations, no Buddha, no Christ, | | and you had to begin from the beginning. How | | would you set about it? First, you would have | | to understand your process of thinking, would | | you not?-and not project yourself, your | | thoughts, into the future and create a God who | | pleases you; that would be too childish. So | | first you would have to understand the process | | of your thinking. That is the only way to | | discover anything new, is it not?When we say | | that learning or knowledge is an impediment, a | | hindrance, we are not including technical | | knowledge-how to drive a car, how to run | | machinery-or the efficiency which such | | knowledge brings. We have in mind quite a | | different thing: that sense of creative | | happiness which no amount of knowledge or | | learning will bring. To be creative in the | | truest sense of that word is to be free of the | | past fro m moment to moment, because it is the | | past that is continually shadowing the present. | | Merely to cling to information, to the | | experiences of others, to what someone has | | said, however great, and try to approximate | | your action to that-all that is knowledge, is | | it not? But 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 these | | experiences are merely the products of | | self-projection and therefore utterly unreal, | | false. 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 o ne 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 ourselves, 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 judgement, no evaluation, | | no opinion, no fear. | \____________________________________________________/ 5P9i0s8y19Z id=270 dt=Text Mon, 17 2 Monday, September 17th 2007 (Day 260) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[17]--[16]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowledge is not wisdom | | ======================= | | | | In our search for knowledge, in our acquisitive | | desires, we are losing love, we are blunting | | the feeling for beauty, the sensitivity to | | cruelty; we are becoming more and more | | specialized and less and less integrated. | | Wisdom cannot be replaced by knowledge, and no | | amount of explanation, no accumulation of | | facts, will free man from suffering. Knowledge | | is necessary, science has its place; but if the | | mind and heart are suffocated by knowledge, and | | if the cause of suffering is explained away, | | life becomes vain and meaninglessà.Information, | | the knowledge of facts, though ever increasing, | | is by its very nature limited. Wisdom is | | infinite, it includes knowledge and the way of | | action; but we take hold of a branch and think | | it is the whole tree. Through the knowledge of | | the part, we can never realize the joy of the | | whole. Intellect can never lead to the whole, | | for it is only a segment, a part.We have | | separated intellect from feeling, and have | | developed intellect at the expense of feeling. | | We are like a three-legged o bject with one leg | | much longer than the others, and we have no | | balance. We are trained to be intellectual; our | | education cultivates the intellect to be sharp, | | cunning, acquisitive, and so it plays the most | | important role in our life. Intelligence is | | much greater than intellect, for it is the | | integration of reason and love; but there can | | be intelligence only when there is | | self-knowledge, the deep understanding of the | | total process of oneself. | \____________________________________________________/ 5P9i0s8y19Z id=271 dt=Text Tue, 18 2 Tuesday, September 18th 2007 (Day 261) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[18]--[17]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The function of the intellect | | ============================= | | | | I do not know if you have considered the nature | | of the intellect. The intellect and its | | activities are all right at a certain level, | | are they not? But when the intellect interferes | | with that pure feeling, then mediocrity sets | | in. To know the function of the intellect, and | | to be aware of that pure feeling, without | | letting the two mingle and destroy each other, | | requires a very clear, sharp awareness.So the | | function of the intellect is always, is it not, | | to inquire, to analyze, to search out; but | | because we want to be secure inwardly, | | psychologically, because we are afraid, anxious | | about life, we come to some form of conclusion | | to which we are committed. From one commitment | | we proceed to another, and I say that such a | | mind, such an intellect, being slave to a | | conclusion, has ceased to think, to inquire. | \____________________________________________________/ 5P9i0s8y19Z id=272 dt=Text Wed, 19 2 Wednesday, September 19th 2007 (Day 262) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[19]--[18]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Be an outsider | | ============== | | | | I do not know if you have observed what an | | enormous part the intellect plays in our life. | | The newspapers, the magazines, everything about | | us is cultivating reason. Not that I am against | | reason. On the contrary, one must have the | | capacity to reason very clearly, sharply. But | | if you observe you find that the intellect is | | everlastingly analyzing why we belong or do not | | belong, why one must be an outsider to find | | reality, and so on. We have learned the process | | of analyzing ourselves. So there is the | | intellect with its capacity to inquire, to | | analyze, to reason and come to conclusions; and | | there is feeling, pure feeling, which is always | | being interrupted, colored by the intellect. | | And when the intellect interferes with pure | | feeling, out of this interference grows a | | mediocre mind. On the one hand we have | | intellect, with its capacity to reason based | | upon its likes and dislikes, upon its | | conditioning, upon its experience and | | knowledge; and on the other, we have feeling, | | which is corrupted by society, by fear. And wil | | l these two reveal what is true? Or is there | | only perception, and nothing else? | \____________________________________________________/ 5P9i0s8y19Z id=273 dt=Text Thu, 20 2 Thursday, September 20th 2007 (Day 263) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[20]--[19]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A mind that is learning | | ======================= | | | | What do we mean by learning? Is there learning | | when you are merely accumulating knowledge, | | gathering information? That is one kind of | | learning, is it not? As a student of | | engineering, you study mathematics, and so on; | | you are learning, informing yourself about the | | subject. You are accumulating knowledge in | | order to use that knowledge in practical ways. | | Your learning is accumulative, additive. Now, | | when the mind is merely taking on, adding, | | acquiring, is it learning? Or is learning | | something entirely different? I say the | | additive process which we now call learning is | | not learning at all. It is merely a cultivation | | of memory, which becomes mechanical; and a mind | | which functions mechanically, like a machine, | | is not capable of learning. A machine is never | | capable of learning, except in the additive | | sense. Learning is something quite different, | | as I shall try to show you.A mind that is | | learning never says, "I know", because | | knowledge is always partial, whereas learning | | is complete all the time. Learning does not m | | ean starting with a certain amount of | | knowledge, and adding to it further knowledge. | | That is not learning at all; it is a purely | | mechanistic process. To me, learning is | | something entirely different. I am learning | | about myself from moment to moment, and the | | myself is extraordinarily vital; it is living, | | moving; it has no beginning and no end. When I | | say, "I know myself", learning has come to an | | end in accumulated knowledge. Learning is never | | cumulative; it is a movement of knowing which | | has no beginning and no end. | \____________________________________________________/ 5P9i0s8y19Z id=274 dt=Text Fri, 21 2 Friday, September 21st 2007 (Day 264) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[21]--[20]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowledge assumes authority | | =========================== | | | | There is no movement of learning when there is | | the acquisition of knowledge; the two are | | incompatible, they are contradictory. The | | movement of learning implies a state in which | | the mind has no previous experience stored up | | as knowledge. Knowledge is acquired, whereas | | learning is a constant movement which is not an | | additive or acquisitive process; therefore, the | | movement of learning implies a state in which | | the mind has no authority. All knowledge | | assumes authority, and a mind that is | | entrenched in the authority of knowledge cannot | | possibly learn. The mind can learn only when | | the additive process has completely ceased.It | | is rather difficult for most of us to | | differentiate between learning and acquiring | | knowledge. Through experience, through reading, | | through listening, the mind accumulates | | knowledge; it is an acquisitive process, a | | process of adding to what is already known, and | | from this background of knowledge we function. | | Now, what we generally call learning is this | | very same process of acquiring new informa tion | | and adding it to the store of knowledge we | | already haveà. But I am talking about something | | entirely different. By learning I do not mean | | adding to what you already know. You can learn | | only when there is no attachment to the past as | | knowledge, that is, when you see something new | | and do not translate it in terms of the | | known.The mind that is learning is an innocent | | mind, whereas the mind that is merely acquiring | | knowledge is old, stagnant, corrupted by the | | past. An innocent mind perceives instantly, it | | is learning all the time without accumulating, | | and such a mind alone is mature. | \____________________________________________________/ 5P9i0s8y19Z id=275 dt=Text Sat, 22 2 Saturday, September 22nd 2007 (Day 265) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[22]--[21]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The brain produces the mind | | =========================== | | | | What is the mind? When I put that question, | | please don't wait for a reply from me. Look at | | your own mind; observe the ways of your own | | thought. What I describe is only an indication; | | it is not the reality. The reality you must | | experience for yourself. The word, the | | description, the symbol, is not the actual | | thing. The word door is obviously not the door. | | The word love is not the feeling, the | | extraordinary quality that the word indicates. | | So do not let us confuse the word, the name, | | the symbol, with the fact. If you merely remain | | on the verbal level and discuss what the mind | | is, you are lost, for then you will never feel | | the quality of this astonishing thing called | | the mind.So, what is the mind? Obviously, the | | mind is our total awareness or consciousness; | | it is the total way of our existence, the whole | | process of our thinking. The mind is the result | | of the brain. The brain produces the mind. | | Without the brain there is no mind, but the | | mind is separate from the brain. It is the | | child of the brain. If the brain is limited, | | damaged, the mind is also damaged. The brain, | | which records every sensation, every feeling of | | pleasure or pain, the brain with all its | | tissues, with all its responses, creates what | | we call the mind, although the mind is | | independent of the brain.You don'thave to | | accept this. You can experiment with it and see | | for yourself. | \____________________________________________________/ 5P9i0s8y19Z id=276 dt=Text Sun, 23 2 Sunday, September 23rd 2007 (Day 266) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[23]--[22]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The anchored mind | | ================= | | | | We carry on like machines with our tiresome | | daily routine. How eagerly the mind accepts a | | pattern of existence, and how tenaciously it | | clings to it! As by a driven nail, the mind is | | held together by idea, and around the idea it | | lives and has its being. The mind is never | | free, pliable, for it is always anchored; it | | moves within the radius, narrow or wide, of its | | own center. From its center it dare not wander; | | and when it does, it is lost in fear. Fear is | | not of the unknown, but of the loss of the | | known. The unknown does not incite fear, but | | dependence on the known does. Fear is always | | with desire, the desire for the more or for the | | less. The mind, with its incessant weaving of | | patterns, is the maker of time; and with time | | there is fear, hope and death. | \____________________________________________________/ 5P9i0s8y19Z id=277 dt=Text Mon, 24 2 Monday, September 24th 2007 (Day 267) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[24]--[23]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The mind is the result of time | | ============================== | | | | The mind is being influenced all the time to | | think along a certain line. It used to be that | | only the organized religions were after your | | mind, but now governments have largely taken | | over that job. They want to shape and control | | your mind. On the surface the mind can resist | | their controlà. Superficially you have some say | | in the matter, but below the surface, in the | | deep unconscious, there is the whole weight of | | time, of tradition, urging you in a particular | | direction. The conscious mind may to some | | extent control and guide itself, but in the | | unconscious your ambitions, your unsolved | | problems, your compulsions, superstitions, | | fears, are waiting, throbbing, urging.This | | wholefield of the mind is the result of time; | | it is the result of conflicts and adjustments, | | of a whole series of acceptances without full | | comprehension. Therefore we live in a state of | | contradiction; our life is a process of endless | | struggle. We are unhappy, and we want to be | | happy. Being violent, we practice the ideal of | | nonviolence. So there i s a conflict going | | on-the mind is a battlefield. We want to be | | secure, knowing inwardly, deeply, that there is | | no such thing as security at all. The truth is | | that we do not want to face the fact that there | | is no security; therefore, we are always | | pursuing security, with the resultant fear of | | not being secure. | \____________________________________________________/ 5P9i0s8y19Z id=278 dt=Text Tue, 25 2 Tuesday, September 25th 2007 (Day 268) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[25]--[24]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Living is the greatest revolution | | ================================= | | | | Mind is held in a pattern; its very existence | | is the frame within which it works and moves. | | The pattern is of the past or the future, it is | | despair and hope, confusion and Utopia, the | | what has been and the what should be. With this | | we are all familiar. You want to break the old | | pattern and substitute a "new" one, the new | | being the modified old. àYou want to produce a | | new world. It is impossible. You may deceive | | yourself and others, but unless the old pattern | | is broken completely there cannot be a radical | | transformation. You may play around with it, | | but you are not the hope of the world. The | | breaking of the pattern, both the old and the | | so-called new, is of the utmost importance if | | order is to come out of this chaos. That is why | | it is essential to understand the ways of the | | mindà.Is it possible for the mind to be without | | a pattern, to be free of this backward and | | forward swing of desire? It is definitely | | possible. Such action is living in the now. To | | live is to be without hope, without the care of | | tomorrow; it is not hopelessness or | | indifference. But we are not living, we are | | always pursuing death, the past or the future. | | Living is the greatest revolution. Living has | | no pattern, but death has: the past or the | | future, the what has been or the Utopia. You | | are living for the Utopia, and so you are | | inviting death and not life. | \____________________________________________________/ 5P9i0s8y19Z id=279 dt=Text Wed, 26 2 Wednesday, September 26th 2007 (Day 269) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[26]--[25]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Inward revolution | | ================= | | | | What is true can only be found from moment to | | moment, it is not a continuity, but the mind | | which wants to discover it, being itself the | | product of time, can only function in the field | | of time; therefore it is incapable of finding | | what is true.To know the mind, the mind must | | know itself, for there is no "I" apart from the | | mind. There are no qualities separate from the | | mind, just as the qualities of the diamond are | | not separate from the diamond itself. To | | understand the mind you cannot interpret it | | according to somebody else's idea, but you must | | observe how your own total mind works. When you | | know the whole process of it-how it reasons, | | its desires, motives, ambitions, pursuits, its | | envy, greed and fear, then the mind can go | | beyond itself, and when it does there is the | | discovery of something totally new. That | | quality of newness gives an extraordinary | | passion, a tremendous enthusiasm which brings | | about a deep inward revolution: and it is this | | inward revolution which alone can transform the | | world, not any politic al or economic system. | \____________________________________________________/ 5P9i0s8y19Z id=280 dt=Text Thu, 27 2 Thursday, September 27th 2007 (Day 270) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[27]--[26]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is only consciousness | | =========================== | | | | There is in fact only one state, not two states | | such as the conscious and the unconscious; | | there is only a state of being, which is | | consciousness, though you may divide it as the | | conscious and the unconscious. But that | | consciousness is always of the past, never of | | the present; you are c onscious only of things | | that are over. You are conscious of what I am | | trying to convey the second afterwards, are you | | not? You understand it a moment later. You are | | never conscious or aware of the now. Watch your | | own hearts and minds and you will see that | | consciousness is functioning between the past | | and the future and that the present is merely a | | passage of the past to the future. | | Consciousness is therefore a movement of the | | past to the future.If you watch your own mind | | at work, you will see that the movement to the | | past and to the future is a process in which | | the present is not. Either the past is a means | | of escape from the present, which may be | | unpleasant, or the future is a hope away from | | the present. So the mind is occupied with the | | past or with the future and sloughs off the | | present. àIt either condemns and rejects the | | fact or accepts and identifies itself with the | | fact. Such a mind is obviously not capable of | | seeing any fact as a fact. That is our state of | | consciousness which is conditioned by the pas t | | and our thought is the conditioned response to | | the challenge of a fact; the more you respond | | according to the conditioning of belief, of the | | past, the more there is strengthening of the | | past. That strengthening of the past is | | obviously the continuity of itself, which it | | calls the future. So that is the state of our | | mind, of our consciousness-a pendulum swinging | | backwards and forwards between the past and the | | future. | \____________________________________________________/ 5P9i0s8y19Z id=281 dt=Text Fri, 28 2 Friday, September 28th 2007 (Day 271) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[28]--[27]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond time | | =========== | | | | The conditioned mind, surely is incapable of | | finding out what lies beyond time. That is, | | sirs, the mind as we know it is conditioned by | | the past. The past, moving through the present | | to the future, conditions the mind; and this | | conditioned mind, being in conflict, in | | trouble, being fearful, uncertain, seeks | | something beyond the frontiers of time. That is | | what we are all doing in various ways, is it | | not? But how can a mind which is the result of | | time ever find that which is timeless?The | | houseof your beliefs, of your properties, of | | your attachments and comforting ways of | | thinking is constantly being broken into. But | | the mind goes on seeking security, so there is | | a conflict between what you want and what | | life's process demands of you. This is what is | | happening to every one of us.I do not know if | | this problem interests you at all. Everyday | | existence, with all its troubles, seems to be | | sufficient for most of us. Our only concern is | | to find an immediate answer to our various | | problems. But sooner or later the immedi ate | | answers are found to be unsatisfactory because | | no problem has an answer apart from the problem | | itself. But if I can understand the problem, | | all the intricacies of it, then the problem no | | longer exists. | \____________________________________________________/ 5P9i0s8y19Z id=282 dt=Text Sat, 29 2 Saturday, September 29th 2007 (Day 272) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[29]--[28]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A mind with problems is not a serious mind | | ========================================== | | | | One of the principal questions which one has to | | put to oneself is this: how far or to what | | depth can the mind penetrate into itself? That | | is the quality of seriousness because it | | implies awareness of the whole structure of | | one's own psychological being, with its urges, | | its compulsions, its desire to fulfill and its | | frustrations, its miseries, strains and | | anxieties, its struggles, sorrows, and the | | innumerable problems that it has. The mind that | | perpetually has problems is not a serious mind | | at all, but the mind that understands each | | problem as it arises and dissolves it | | immediately so that it is not carried over to | | the next day-such a mind is seriousà.What are | | most of us interested in? If we have money, we | | turn to so-called spiritual things, or to | | intellectual amusements, or we discuss art, or | | take up painting to express ourselves. If we | | have no money, our time is taken up day after | | day with earning it, and we are caught in that | | misery, in the endless routine and boredom of | | it. Most of us are trained to funct ion | | mechanically in some job, year in and year out. | | We have responsibilities, a wife and children | | to provide for, and caught up in this mad world | | we try to be serious, we try to become | | religious; we go to church, we join this | | religious organization or that - or perhaps we | | hear about these meetings and because we have | | holidays we turn up here. But none of that will | | bring about this extraordinary transformation | | of the mind. | \____________________________________________________/ 5P9i0s8y19Z id=283 dt=Text Sun, 30 2 Sunday, September 30th 2007 (Day 273) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[30]--[29]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The religious mind includes the scientific mind | | =============================================== | | | | A religious mind is free of all authority. And | | it is extremely difficult to be free from | | authority - not only the authority imposed by | | another but also the authority of the | | experience which one has gathered, which is of | | the past, which is tradition. And the religious | | mind has no beliefs; it has no dogmas; it moves | | from fact to fact, and therefore the religious | | mind is the scientific mind. But the scientific | | mind is not the religious mind. The religious | | mind includes the scientific mind, but the mind | | that is trained in the knowledge of science is | | not a religious mind.A religious mind is | | concerned with the totality - not with a | | particular function, but with the total | | functioning of human existence. The brain is | | concerned with a particular function; it | | specializes. It functions in specialization as | | a scientist, a doctor, an engineer, a musician, | | an artist, a writer. It is these specialized, | | narrowed-down techniques that create division, | | not only inwardly but outwardly. The scientist | | is probably regarded as the m ost important man | | required by society just now, as is the doctor. | | So function becomes all-important; and with it | | goes status, status being prestige. So where | | there is specialization there must be | | contradiction and a narrowing-down, and that is | | the function of the brain. | \____________________________________________________/ 5P9i0s8y19Z id=284 dt=Text October 1 O-C-T-O-B-E-R 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU LQ NM FQ FM --+--+--+--+--+--+-- 04 11 19 26 01 02 03 04 05 06 07 ---+---+---+--- 08 09 10 11 12 13 14 15 16 17 18 19 20 21 LIBRA _/ [22]23 24 25 26 27 28 29 30 31 \_ SCORPIO Monthly Goals: 5P9i0s8y19Z id=285 dt=Text Mon, 01 2 Monday, October 1st 2007 (Day 274) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | OCT/ NOV/ DEC/ JAN/ +--[31]--[30]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Time provides no solution | | ========================= | | | | All religions have maintained that time is | | necessary, the psychological time we are | | talking about. Heaven is very far away, and one | | can only come to it through the gradual process | | of evolution, through suppression, through | | growth, or through identification with an | | object, with something superior. Our question | | is whether it is possible to be free of fear | | immediately. Otherwise fear breeds disorder; | | psychological time invariably does breed | | extraordinary disorder within one.I am | | questioning the whole idea of evolution, not of | | the physical being, but of thought which has | | identified itself with a particular form of | | existence in time. The brain has obviously | | evolved to come to this present stage, and it | | may evolve still further, expand still more. | | But as a human being, I have lived for forty or | | fifty years in a world made up of all kinds of | | theories, conflicts, and concepts; in a society | | in which greed, envy, and competition have bred | | wars. I am a part of all that. To a man who is | | in sorrow, there is no significanc e in looking | | to time for a solution, in evolving slowly for | | the next two million years as a human being. | | Constituted as we are, is it possible to be | | free from fear and from psychological time? | | Physical time must exist; you can't get away | | from that. The question is whether | | psychological time can bring not only order | | within the individual but also social order. We | | are part of society; we are not separate. Where | | there is order in a human being, there will | | inevitably be social order outwardly. | \____________________________________________________/ 5P9i0s8y19Z id=286 dt=Text Tue, 02 2 Tuesday, October 2nd 2007 (Day 275) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ DEC/ JAN/ +--[01]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A timeless state | | ================ | | | | When we are talking about time, we do not mean | | chronological time, time by the watch. That | | time exists, must exist. If you want to catch a | | bus, if you want to get to a train or meet an | | appointment tomorrow, you must have | | chronological time. But is there a tomorrow, | | psychologically, which is the time of the mind? | | Is there psychologically tomorrow, actually? Or | | is the tomorrow created by thought because | | thought sees the impossibility of change, | | directly, immediately, and invents this process | | of gradualness? I see for myself, as a human | | being, that it is terribly important to bring | | about a radical revolution in my way of life, | | thinking, feeling, and in my actions, and I say | | to myself, "I'll take time over it; I'll be | | different tomorrow, or in a month's time." That | | is the time we are talking about: the | | psychological structure of time, of tomorrow, | | or the future, and in that time we live. Time | | is the past, the present, and the future, notby | | the watch. I was, yesterday; yesterday operates | | through today and creates the future. That's a | | fairly simple thing. I had an experience a year | | ago that left an imprint on my mind, and the | | present I translate according to that | | experience, knowledge, tradition, conditioning, | | and I create the tomorrow. I'm caught in this | | circle. This is what we call living; this is | | what we call time.Thought, which is you, with | | all its memories, conditioning, ideas, hopes, | | despair, the utter loneliness of existence - | | all that is this time.... And to understand a | | timeless state, when time has come to a stop, | | one must inquire whether the mind can be free | | totally of all experience, which is of time. | \____________________________________________________/ 5P9i0s8y19Z id=287 dt=Text Wed, 03 2 Wednesday, October 3rd 2007 (Day 276) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ JAN/ +--[02]--[02]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The very nature of thought | | ========================== | | | | Time is thought, and thought is the process of | | memory that creates time as yesterday, today | | and tomorrow, as a thing that we use as a means | | of achievement, as a way of life. Time to us is | | extraordinarily important, life after life, one | | life leading to another life that is modified, | | that continues. Surely, time is the very nature | | of thought, thought is time. And as long as | | time exists as a means to something, the mind | | cannot go beyond itself - the quality of going | | beyond itself belongs to the new mind which is | | free of time. Time is a factor in fear. By | | time, I don't mean the chronological time, by | | the watch - second, minute, hour, day, year, | | but time as a psychological, inward process. It | | is that fact that brings about fear. Time is | | fear; as time is thought, it does breed fear; | | it is time that creates frustration, conflicts, | | because the immediate perception of the fact, | | the seeing of the fact is timeless....So, to | | understand fear, one must be aware of time - | | time as distance, space; me which thought | | creates as yesterday, today and tomorrow, using | | the memory of yesterday to adjust itself to the | | present and so to condition the future. So, for | | most of us fear is an extraordinary reality; | | and a mind that is entangled with fear, with | | the complexity of fear, can never be free; it | | can never understand the totality of fear, | | without understanding the intricacies of time. | | They go together. | \____________________________________________________/ 5P9i0s8y19Z id=288 dt=Text Thu, 04 2 Thursday, October 4th 2007 (Day 277) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[03]--[03]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The disorder that time creates | | ============================== | | | | So time means moving 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, | | it ispossible 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=289 dt=Text Fri, 05 2 Friday, October 5th 2007 (Day 278) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[04]--[04]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Time is a poison | | ================ | | | | In your bathroom you have a bottle marked | | "poison," and you know it is poison; you are | | very careful of that bottle, even in the dark. | | You are always watching out for it. You don't | | say, "How am I to keep away, how am I to be | | watchful of that bottle?" You know it is | | poison, so you are tremendously attentive to | | it. Time is a poison; it creates disorder. If | | this is a fact to you, then you can proceed | | into the understanding of how to be free of | | fear immediately. But if you are still holding | | time as a means of freeing yourself, there is | | no communication between you and me.You see, | | there is something much more; there may be a | | totally different kind of time altogether. We | | only know two times, physical and | | psychological, and we are caught in time. | | Physical time plays an important part in the | | psyche, and the psyche has an important | | influence on the physical. We are caught in | | this battle, in this influence. One must accept | | physical time in order to catch the bus or the | | train, but if one rejects psychological time | | comple tely, then one may come to a time that | | is something quite different, a time which is | | not related to either. I wish you would come on | | with me into that time! Then time is not | | disorder; it is tremendous order. | \____________________________________________________/ 5P9i0s8y19Z id=290 dt=Text Sat, 06 2 Saturday, October 6th 2007 (Day 279) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[05]--[05]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Truth comes in a flash | | ====================== | | | | Truth or understanding comes in a flash, and | | that flash has no continuity; it is not within | | the field of time. Do see this for yourself. | | Understanding is fresh, instantaneous; it is | | not the continuity of something that has been. | | What has been cannot bring you understanding. | | As long as one is seeking a continuity - | | wanting permanency in relationship, in love, | | longing to find peace everlasting, and all the | | rest of it - one is pursuing something which is | | within the field of time and therefore does not | | belong to the timeless. | \____________________________________________________/ 5P9i0s8y19Z id=291 dt=Text Sun, 07 2 Sunday, October 7th 2007 (Day 280) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[06]--[06]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A vain pursuit | | ============== | | | | As long as we think in terms of time, there | | must be fear of death. I have learned, but I | | have not found the ultimate, and before I die I | | must find it; or if I do not find it before I | | die, at least I hope I shall find it in the | | next life, and so on. All our thinking is based | | on time. Our thinking is the known, it is the | | outcome of the known, and the known is the | | process of time; and with that mind we are | | trying to find out what it is to be immortal, | | beyond time, which is a vain pursuit. It has no | | meaning except to philosophers, theorists and | | speculators. If I want to find the truth, not | | tomorrow, but actually, directly, must not I - | | the "me", the self that is always gathering, | | striving and giving itself a continuity through | | memory - cease to continue? Is it not possible | | to die while living - not artificially to lose | | one's memory, which is amnesia, but actually to | | cease to accumulate through memory, and thereby | | cease to give continuance to the "me"? Living | | in this world, which is of time, is it not | | possible for the mind to bring about, without | | any form of compulsion, a state in which the | | experiencer and the experience have no basis? | | As long as there is the experiencer, the | | observer, the thinker, there must be the fear | | of ending, and therefore of death....And so, | | ifit is possible for the mind to know all this, | | to be fully aware of it and not merely say, | | "Yes, it is simple" - if the mind can be aware | | of the total process of consciousness, see the | | whole significance of continuity and of time, | | and the futility of this search through time to | | find that which is beyond time - if it can be | | aware of all that, then there may be a death | | which is really a creativity totally beyond | | time. | \____________________________________________________/ 5P9i0s8y19Z id=292 dt=Text Mon, 08 2 Monday, October 8th 2007 (Day 281) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[07]--[07]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Perception acts | | =============== | | | | You see and I do not see-why does this happen? | | I think it happens because one is involved in | | time; you do not see things in time, I see it | | in time. Your seeing is an action of your whole | | being, and your whole being is not caught in | | time; you do not think of gradual arrival; you | | see something immediately, and that very | | perception acts. I do not see; I want to find | | out why I do not see. What is the thing that | | will make me see something totally so that I | | have understood the whole thing immediately? | | You see the whole structure of life: the | | beauty, the ugliness, the sorrow, the joy, the | | extraordinary sensitivity, the beauty; you see | | the whole thing, and I cannot. I see a part of | | it, but I do not see the whole of it....The man | | who sees something totally, who sees life | | totally, must obviously be out of time. Sirs, | | do listen to this, because this has something | | actually to do with our daily existence; it is | | not something spiritual, philosophical, out of | | daily existence. If we understand this, then we | | will understand o ur daily routine, boredom, | | and sorrows, the nauseating anxieties and | | fears. So do not brush it away by saying, `What | | has it to do with our daily existence?' It has. | | One can see-at least for me, it is very | | clear-that you can cut, like a surgeon, the | | whole cord of misery immediately. That is why I | | want to go into it with you. | \____________________________________________________/ 5P9i0s8y19Z id=293 dt=Text Tue, 09 2 Tuesday, October 9th 2007 (Day 282) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[08]--[08]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | At the edge of all thought | | ========================== | | | | Has it ever happened to you - I am sure it has | | - that you suddenly perceive something, and in | | that moment of perception you have no problems | | at all? The very moment you have perceived the | | problem, the problem has completely ceased. Do | | you understand, sirs? You have a problem, and | | you think about it, argue with it, worry over | | it; you exercise every means within the limits | | of your thought to understand it. Finally you | | say, "I can do no more." There is nobody to | | help you to understand, no guru, no book. You | | are left with the problem, and there is no way | | out. Having inquired into the problem to the | | full extent of your capacity, you leave it | | alone. Your mind is no longer worried, no | | longer tearing at the problem, no longer | | saying, "I must find an answer"; so it becomes | | quiet, does it not? And in that quietness you | | find the answer. Hasn't that sometimes happened | | to you? It is not an enormous thing. It happens | | to great mathematicians, scientists, and people | | experience it occasionally in everyday life. | | Which means wh at? The mind has exercised fully | | its capacity to think, and has come to the edge | | of all thought without having found an answer; | | therefore it becomes quiet - not through | | weariness, not through fatigue, not by saying, | | "I will be quiet and thereby find the answer." | | Having already done everything possible to find | | the answer, the mind becomes spontaneously | | quiet. There is an awareness without choice, | | without any demand, an awareness in which there | | is no anxiety; and in that state of mind there | | is perception. It is this perception alone that | | will resolve all our problems. | \____________________________________________________/ 5P9i0s8y19Z id=294 dt=Text Wed, 10 2 Wednesday, October 10th 2007 (Day 283) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[09]--[09]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | This choiceless awareness | | ========================= | | | | Great seers have always told us to acquire | | experience. They have said that experience | | gives us understanding. But it is only the | | innocent mind, the mind unclouded by | | experience, totally free from the past- it is | | only such a mind that can perceive what is | | reality. If you see the truth of that, if you | | perceive it for a split second, you will know | | the extraordinary clarity of a mind that is | | innocent. This means the falling away of all | | the encrustations of memory, which is the | | discarding of the past. But to perceive it, | | there can be no question of "how." Your mind | | must not be distracted by the "how," by the | | desire for an answer. Such a mind is not an | | attentive mind. As I said earlier in this talk, | | in the beginning is the end. In the beginning | | is the seed of the ending of that which we call | | sorrow. The ending of sorrow is realized in | | sorrow itself, not away from sorrow. To move | | away from sorrow is merely to find an answer, a | | conclusion, an escape; but sorrow continues. | | Whereas, if you give it your complete attenti | | on, which is to be attentive with your whole | | being, then you will see that there is an | | immediate perception in which no time is | | involved, in which there is no effort, no | | conflict; and it is this immediate perception, | | this choiceless awareness that puts an end to | | sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=295 dt=Text Thu, 11 2 Thursday, October 11th 2007 (Day 284) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[10]--[10]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The active still mind | | ===================== | | | | The mind that is really still is astonishingly | | active, alive, potent- not towards anything in | | particular. It is only such a mind which is | | verbally free-free from experience, from | | knowledge. Such a mind can perceive what is | | true, such a mind has direct perception which | | is beyond time.The mind can only be silent when | | it has understood the process of time and that | | requires watchfulness, does it not? Must not | | such a mind be free, not from anything but be | | free? We only know freedom from something. A | | mind that is free from something is not a free | | mind; such freedom, the freedom from something, | | is only a reaction, and it is not freedom. A | | mind that is seeking freedom is never free. But | | the mind is free when it understands the fact, | | as it is, without translating, without | | condemning without judging; and being free, | | such a mind is an innocent mind, though it | | lived 100 days, 100 years, having all the | | experiences. It is innocent because it is free, | | not from anything but in itself. It is only | | such a mind that can perceive that which is | | true, which is beyond time. | \____________________________________________________/ 5P9i0s8y19Z id=296 dt=Text Fri, 12 2 Friday, October 12th 2007 (Day 285) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[11]--[11]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Out of perception comes energy | | ============================== | | | | The problem is, surely, to free the mind | | totally so that it is in a state of awareness | | which has no border, no frontier. And how is | | the mind to discover that state? How is it to | | come to that freedom?I hope youare seriously | | putting this question to yourselves because I | | am not putting it to you. I am not trying to | | influence you; I am merely pointing out the | | importance of asking oneself this question. The | | verbal asking of the question by another has no | | meaning if you don't put it to yourself with | | instance, with urgency. The margin of freedom | | is growing narrower every day, as you must know | | if you are at all observant. The politicians, | | the leaders, the priests, the newspapers and | | books you read, the knowledge you acquire, the | | beliefs you cling to-all this is making the | | margin of freedom more and more narrow. If you | | are aware of this process going on, if you | | actually perceive the narrowness of the spirit, | | the increasing slavery of the mind, then you | | will find that out of perception comes energy; | | and it is this ener gy born of perception that | | is going to shatter the petty mind, the | | respectable mind, the mind that goes to the | | temple, the mind that is afraid. So perception | | is the way of truth. | \____________________________________________________/ 5P9i0s8y19Z id=297 dt=Text Sat, 13 2 Saturday, October 13th 2007 (Day 286) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[12]--[12]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The chattering mind | | =================== | | | | You know,to perceive something is an | | astonishing experience. I don't know if you | | have ever really perceived anything; if you | | have ever perceived a flower or a face or the | | sky, or the sea. Of course, you see these | | things as you pass by in a bus or a car; but I | | wonder whether you have ever taken the trouble | | actually to look at a flower? And when you do | | look at a flower, what happens? You immediately | | name the flower, you are concerned with what | | species it belongs to, or you say, "What lovely | | colors it has. I would like to grow it in my | | garden; I would like to give it to my wife, or | | put it in my buttonhole", and so on. In other | | words, the moment you look at a flower, your | | mind begins chattering about it; therefore you | | never perceive the flower. You perceive | | something only when your mind is silent, when | | there is no chattering of any kind. If you can | | look at the evening star over the sea without a | | movement of the mind, then you really perceive | | the extraordinary beauty of it; and when you | | perceive beauty, do you not also experience the | | state of love? Surely, beauty and love are the | | same. Without love there is no beauty, and | | without beauty there is no love. Beauty is in | | form, beauty is in speech, beauty is in | | conduct. If there is no love, conduct is empty; | | it is merely the product of society, of a | | particular culture, and what is produced is | | mechanical, lifeless. But when the mind | | perceives without the slightest flutter, then | | it is capable of looking into the total depth | | of itself; and such perception is really | | timeless. You don't have to do something to | | bring it about; there is no discipline, no | | practice, no method by which you can learn to | | perceive. | \____________________________________________________/ 5P9i0s8y19Z id=298 dt=Text Sun, 14 2 Sunday, October 14th 2007 (Day 287) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[13]--[13]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowledge diverts the mind | | ========================== | | | | You have only one instrument, which is the | | mind; and the mind is the brain also. | | Therefore, to find out the truth of this | | matter, you must understand the ways of the | | mind, must you not? If the mind is crooked you | | will never see straight; if the mind is very | | limited you cannot perceive the illimitable. | | The mind is the instrument of perception and, | | to perceive truly, the mind must be made | | straight, it must be cleansed of all | | conditioning, of all fear. The mind must also | | be free of knowledge, because knowledge diverts | | the mind and makes things twisted. The enormous | | capacity of the mind to invent, to imagine, to | | speculate, to think-must not this capacity be | | put aside so that the mind is very clear and | | very simple? Because it is only the innocent | | mind, the mind that has experienced vastly and | | yet is free of knowledge and experience; it is | | only such a mind that can discover that which | | is more than brain and mind. Otherwise what you | | discover will be colored by what you have | | already experienced, and your experience i s | | the result of your conditioning. | \____________________________________________________/ 5P9i0s8y19Z id=299 dt=Text Mon, 15 2 Monday, October 15th 2007 (Day 288) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[14]--[14]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Drowned by influence | | ==================== | | | | Why does the mind grow old? It is old, is it | | not, in the sense of getting decrepit, | | deteriorating, repeating itself, caught in | | habits, sexual habits, religious habits, job | | habits, or various habits of ambition. The mind | | is so burdened with innumerable experiences and | | memories, so marred and scarred with sorrow | | that it cannot see anything freshly but is | | always translating what it sees in terms of its | | own memories, conclusions, formulas, always | | quoting; it is authority-bound; it is an old | | mind. You can see why it happens. All our | | education is merely the cultivation of memory; | | and there is this mass communication through | | journals, the radio, the television; there are | | the professors who read lectures and repeat the | | same thing over and over again until your brain | | soaks in what they have repeated, and you vomit | | it up in an examination and get your degree and | | go on with the process - the job, the routine, | | the incessant repetition. Not onlythat, but | | there is also our own inward struggle of | | ambition with its frustrati ons, the | | competition not only for jobs but for God, | | wanting to be near Him, asking the quick road | | to him.So, what is happening is that through | | pressure, through stress, through strain, our | | minds are being crowded, drowned by influence, | | by sorrow, consciously or unconsciously. ...We | | are wearing down the mind, not using it. | \____________________________________________________/ 5P9i0s8y19Z id=300 dt=Text Tue, 16 2 Tuesday, October 16th 2007 (Day 289) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[15]--[15]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The old brain our animalistic brain | | ==================================== | | | | I think it is important to understand the | | operation, the functioning, the activity of the | | old brain. When the new brain operates, the old | | brain cannot possibly understand the new brain. | | It is only when the old brain, which is our | | conditioned brain, our animalistic brain, the | | brain that has been cultivated through | | centuries of time, which is everlastingly | | seeking its own security, its own comfort - it | | is only when that old brain is quiet that you | | will see that there is a different kind of | | movement altogether, and it is this movement | | which is going to bring clarity. It is this | | movement which is clarity itself. To | | understand, you must understand the old brain, | | be aware of it, know all its movements, its | | activities, its demands, its pursuits, and that | | is why meditation is very important. I do not | | mean the absurd, systematized cultivation of a | | certain habit of thought, and the rest of it; | | that's all too immature and childish. By | | meditation I mean to understand the operations | | of the old brain, to watch it, to know how it | | reacts, what its responses are, its tendencies, | | its demands, its aggressive pursuits - to know | | the whole of that, the unconscious as well as | | the conscious part of it. When you know it, | | when there is an awareness of it, without | | controlling it, without directing it, without | | saying, "This is good; this is bad; I'll keep | | this; I won't keep that," - when you see the | | total movement of the old mind, when you see it | | totally, then it becomes quiet. | \____________________________________________________/ 5P9i0s8y19Z id=301 dt=Text Wed, 17 2 Wednesday, October 17th 2007 (Day 290) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[16]--[16]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A fresh mind | | ============ | | | | I think constant endeavor to be something, to | | become something, is the real cause of the | | destructiveness and the aging of the mind. Look | | how quickly we are aging, not only the people | | who are over 60, but also the young people. How | | old they are already, mentally! Very few | | sustain or maintain the quality of a mind that | | is young. I mean by young not the mind that | | merely wants to enjoy itself, to have a good | | time, but the mind that is uncontaminated, that | | is not scratched, warped, twisted by the | | accidents and incidents of life, a mind that is | | not worn out by struggle, by grief, by constant | | strivings. Surely it is necessary to have a | | young mind because the old mind is so full of | | the scars of memories that it cannot live, it | | cannot be earnest; it is a dead mind, a decided | | mind. A mind that has decided and lives | | according to its decisions is dead. But a young | | mind is always deciding anew, and a fresh mind | | does not burden itself with innumerable | | memories. A mind that carries no shadow of | | suffering, though it may pass through the | | valley of sorrow, remains unscratched.I do not | | think such a young mind is to be acquired. It | | is not a thing that you can purchase through | | endeavor, through sacrifice. There is no coin | | to it and it is not a marketable thing, but if | | you see the importance of it, the necessity of | | it, if you see the truth of it, then something | | else takes place. | \____________________________________________________/ 5P9i0s8y19Z id=302 dt=Text Thu, 18 2 Thursday, October 18th 2007 (Day 291) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[17]--[17]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Discard all methods | | =================== | | | | How is the religious mind or the new mind to | | come into being? Will you have a system, a | | method? Through a method - a method being a | | system, a practice, a repetitive thing day | | after day? Will a method produce a new mind? | | ...Surely, a method implies, a continuity of a | | practice, directed along a certain line towards | | a certain result - which is, to acquire a | | mechanical habit, and through that mechanical | | habit to realize a mind which is not | | mechanical....When you say, "discipline", all | | discipline is based on a method according to a | | certain pattern; and the pattern promises you a | | result which is predetermined by a mind which | | has already a belief, which has already taken a | | position. So, will a method, in the widest or | | the narrowest sense of that word, bring about | | this new mind? If it does not, then method as | | habit must go completely, because it is false. | | ...Method only conditions the mind according to | | the result which is desired. You have to | | discard all the mechanical processes of the | | mind. ...The mind must discard all the | | mechanical processes of thought. So, the idea | | that a method, a system, a discipline, a | | continuity of habit will bring about this mind | | is not true. So, all that is to be discarded | | totally as being mechanical. A mind that is | | mechanical is a traditional mind; it cannot | | meet life which is non mechanical; so, the | | method is to be put aside. | \____________________________________________________/ 5P9i0s8y19Z id=303 dt=Text Fri, 19 2 Friday, October 19th 2007 (Day 292) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[18]--[18]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A mind without anchorage or haven | | ================================= | | | | You need a new mind, a mind that is free of | | time, a mind which no longer thinks in terms of | | distance or space, a mind that has no horizon, | | a mind that has no anchorage or haven. You need | | such a mind to deal not only with the | | everlasting but also with the immediate | | problems of existence.Thereforethe issue is: Is | | it possible for each one of us to have such a | | mind? Not gradually, not to cultivate it | | because cultivation, development, a process, | | implies time. It must take place immediately; | | there must be a transformation now, in the | | sense of a timeless quality. Life is death, and | | death is awaiting you; you cannot argue with | | death as you can argue with life. So is it | | possible to have such a mind? - not as an | | achievement, not as a goal, not as a thing to | | be aimed at, not as something to be arrived at, | | because all that implies time and space. We | | have a very convenient, luxurious theory that | | there is time to progress, to arrive, to | | achieve, to come near truth; that is a | | fallacious idea, it is an illusion completely - | | time is an illusion in that sense. Such a mind | | is the urgent thing, not only now, but always. | | ...When the house is burning, there is no time | | to discuss whether you are a Hindu, a Muslim, | | or a Buddhist, whetheryou have read the Gita, | | the Upanishads; a man who discusses those | | things is totally unaware of the fact that the | | house is burning. And when the house is | | burning, you may not be aware of it, you may be | | dull or insensitive, you may have become weak. | | ...If you say that it is not possible, then | | there is nothing that can be done; then you | | have closed the door yourself. ...If you say | | that it may be possible and if it is not a ho | | pe, then it means it may be possible; you do | | not know. Do you understand the difference | | between the two? | \____________________________________________________/ 5P9i0s8y19Z id=304 dt=Text Sat, 20 2 Saturday, October 20th 2007 (Day 293) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[19]--[19]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Active but quiet | | ================ | | | | To discover the new mind, not only is it | | necessary for us to understand the responses of | | the old brain, but also is it necessary for the | | old brain to be quiet. The old brain must be | | active but quiet. You are following what I am | | saying? Look, sir! If you would discover for | | yourself firsthand - not what somebody else | | says - if there is a reality, if there is such | | a thing as God - the word God is not the fact - | | your old brain, which has been nurtured in a | | tradition, either anti-God or pro-God, in a | | culture, in an environmental influence and | | propaganda, through centuries of social | | assertion, must be quiet. Because, otherwise, | | it will only project its own images, its own | | concepts, its own values. But those values, | | those concepts, those beliefs are the result of | | what you have been told, or are the result of | | your reactions to what you have been told; so, | | unconsciously, you say, "This is my | | experience!"So you have to question the very | | validity of experience - your own experience or | | of the experience of anybody else; it does not | | matter who it is. Then by questioning, | | enquiring, asking, demanding, looking, | | listening attentively, the reactions of the old | | brain become quiet. But the brain is not | | asleep; it is very active, but it is quiet. It | | has come to that quietness through observation, | | through investigation. And to investigate, to | | observe, you must have light; and the light is | | your constant alertness. | \____________________________________________________/ 5P9i0s8y19Z id=305 dt=Text Sun, 21 2 Sunday, October 21st 2007 (Day 294) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[20]--[20]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | There is a quietness | | ==================== | | | | I hope that you will listen, but not with the | | memory of what you already know; and this is | | very difficult to do. You listen to something, | | and your mind immediately reacts with its | | knowledge, its conclusions, its opinions, its | | past memories. It listens, inquiring for a | | future understanding. Just observe yourself, | | how you are listening, and you will see that | | this is what is taking place. Either you are | | listening with a conclusion, with knowledge, | | with certain memories, experiences, or you want | | an answer, and you are impatient. You want to | | know what it is all about, what life is all | | about, the extraordinary complexity of life. | | You are not actually listening at all. You can | | only listen when the mind is quiet, when the | | mind doesn't react immediately, when there is | | an interval between your reaction and what is | | being said. Then in that interval there is a | | quietness, there is a silence in which alone | | there is a comprehension which is not | | intellectual understanding. If there is a gap | | between what is said and your own reaction to | | what is said, in that interval, whether you | | prolong it indefinitely, for a long period or | | for a few seconds - in that interval, if you | | observe, there comes clarity. It is the | | interval that is the new brain. The immediate | | reaction is the old brain, and the old brain | | functions in its own traditional, accepted, | | reactionary, animalistic sense. When there is | | an abeyance of that, when the reaction is | | suspended, when there is an interval, then you | | will find that the new brain acts, and it is | | only the new brain that can understand, not the | | old brain. | \____________________________________________________/ 5P9i0s8y19Z id=306 dt=Text Mon, 22 2 Monday, October 22nd 2007 (Day 295) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[21]--[21]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Our responsibility | | ================== | | | | To transform the world, we must begin with | | ourselves; and what is important in beginning | | with ourselves is the intention. The intention | | must be to understand ourselves and not to | | leave it to others to transform themselves or | | to bring about a modified change through | | revolution, either of the left or of the right. | | It is important to understand that this is our | | responsibility, yours and mine; because, | | however small may be the world we live in, if | | we can transform ourselves, bring about a | | radically different point of view in our daily | | existence, then perhaps we shall affect the | | world at large, the extended relationship with | | others. | \____________________________________________________/ 5P9i0s8y19Z id=307 dt=Text Tue, 23 2 Tuesday, October 23rd 2007 (Day 296) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[22]--[22]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | If the mind is occupied | | ======================= | | | | Whether change is brought about consciously or | | unconsciously it is still the same. Conscious | | change implies effort; and unconscious endeavor | | to bring about a change also implies an effort, | | a struggle. So long as there is a struggle, | | conflict, the change is merely enforced, and | | there is no understanding; and therefore it is | | no longer a change at all. So, is the mind | | capable of meeting the problem of change, - of | | acquisitiveness, for example, - without making | | an effort, just seeing the whole implication of | | acquisitiveness? Because you cannot see the | | whole content of acquisitiveness totally so | | long as there is any endeavor to change it. | | Real change can only take place when the mind | | comes to the problem afresh, not with all the | | jaded memories of a thousand yesterdays. | | Obviously you cannot have a fresh, eager mind | | if the mind is occupied. And the mind ceases to | | be occupied only when it sees the truth about | | its own occupation. You cannot see the truth if | | you are not giving your whole attention, if you | | are translati ng what is being said into | | something which will suit you, or translating | | it into your own terms. You must come to | | something new with a fresh mind, and a mind is | | not fresh when it is occupied, consciously or | | unconsciously. | \____________________________________________________/ 5P9i0s8y19Z id=308 dt=Text Wed, 24 2 Wednesday, October 24th 2007 (Day 297) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[23]--[23]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowledge is a detriment to change | | ================================== | | | | This requires a great deal of insight, inquiry. | | Don't agree with me, but go into it, meditate, | | tear your mind apart to find out the truth or | | the falseness of all this. Does knowledge, | | which is the known, bring about change? I must | | have knowledge to build a bridge; but must my | | mind know towards what it is changing? Surely, | | if I know what the state of the mind will be | | when it is changed, it is no longer change. | | Such knowledge is a detriment to change because | | it becomes a means of satisfaction, and as long | | as there is a center seeking satisfaction, | | reward, or security, there is no change at all. | | And all our efforts are based on that center of | | reward, punishment, success, gain, are they | | not? That is all most of us are concerned with, | | and if it will help us get what we want, we | | will change; but such change is no change at | | all. So the mind that wishes to be | | fundamentally, deeply in a state of change, in | | a state of revolution, must be freefrom the | | known. Then the mind becomes astonishingly | | still, and only such a min d will experience | | the radical transformation which is so | | necessary. | \____________________________________________________/ 5P9i0s8y19Z id=309 dt=Text Thu, 25 2 Thursday, October 25th 2007 (Day 298) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[24]--[24]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Complete emptiness | | ================== | | | | For the complete mutation in consciousness to | | take place you must deny analysis and search, | | and no longer be under any influence - which is | | immensely difficult. The mind, seeing what is | | false, has put the false aside completely, not | | knowing what is true. If you already know what | | is true, then you are merely exchanging what | | you consider is false for what you imagine is | | true. There is no renunciation if you know what | | you are going to get in return. There is only | | renunciation when you drop something not | | knowing what is going to happen. That state of | | negation is completely necessary. Please follow | | this carefully, because if you have gone so far | | you will see that in that state of negation you | | discover what is true; because, negation is the | | emptying of consciousness of the known. After | | all, consciousness is based on knowledge, on | | experience, on racial inheritance, on memory, | | on the things one has experienced. Experiences | | are always of thepast, operating on the | | present, being modified by the present and | | continuing i nto the future. All that is | | consciousness, the vast storehouse of | | centuries. It has its usefulness in mechanical | | living only. It would be absurd to deny all the | | scientific knowledge acquired through the long | | past. But to bring about a mutation in | | consciousness, a revolution in this whole | | structure, there must be complete emptiness. | | And that emptiness is possible only when there | | is the discovery, the actual seeing of what is | | false. Then you will see, if you have gone so | | far, that emptiness itself brings about a | | complete revolution in consciousness: it has | | taken place. | \____________________________________________________/ 5P9i0s8y19Z id=310 dt=Text Fri, 26 2 Friday, October 26th 2007 (Day 299) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[25]--[25]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Deliberate change is no change at all | | ===================================== | | | | In the very action of the individual changing, | | surely, the collective will also change. They | | are not two separate things opposed to each | | other, the individual and the collective, | | though certain political groups try to separate | | the two and to force the individual to conform | | to the so-called collective.If we could unravel | | together the whole problem of change, how to | | bring about a change in the individual and what | | that change implies, then perhaps, in the very | | act of listening, participating in the inquiry, | | there might come about a change which is | | without your volition. For me, a deliberate | | change, a change which is compulsory, | | disciplinary, conformative, is no change at | | all. Force, influence, some new invention, | | propaganda, a fear, a motive compels you to | | change - that is no change at all. And though | | intellectually you may agree very easily with | | this, I assure you that to fathom the actual | | nature of change without a motive is quite | | extraordinary. | \____________________________________________________/ 5P9i0s8y19Z id=311 dt=Text Sat, 27 2 Saturday, October 27th 2007 (Day 300) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[26]--[26]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Outside of the field of thought | | =============================== | | | | You have changed your ideas, you have changed | | your thought, but thought is always | | conditioned. Whether it is the thought of | | Jesus, Buddha, X, Y, or Z, it is still thought, | | and therefore one thought can be in opposition | | to another thought; and when there is | | opposition, a conflict between two thoughts, | | the result is a modified continuity of thought. | | In other words, the change is still within the | | field of thought, and change within the field | | of thought is no change at all. One idea or set | | of ideas has merely been substituted for | | another.Seeing this whole process, is it | | possible to leave thought and bring about a | | change outside the field of thought? All | | consciousness, surely, whether it is of the | | past, the present, or the future, is within the | | field of thought; and any change within that | | field, which sets the boundaries of the mind, | | is no real change. A radical change can take | | place only outside the field of thought, not | | within it, and the mind can leave the field | | only when it sees the confines, the boundaries | | of the field, and realizes that any change | | within the field is no change at all. This is | | real meditation. | \____________________________________________________/ 5P9i0s8y19Z id=312 dt=Text Sun, 28 2 Sunday, October 28th 2007 (Day 301) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[27]--[27]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Real change | | =========== | | | | A change is possible only from the known to the | | unknown, not from the known to the known. Do | | please think this over with me. In the change | | from the known to the known, there is | | authority, there is hierarchical outlook of | | life - "You know, I do not know. Therefore, I | | worship you, I create a system, I go after a | | guru, I follow you because you are giving me | | what I want to know, you are giving me a | | certainty of conduct that will produce the | | result, the success and the result." Success is | | the known. I know what it is to be successful. | | That is what I want. So we proceed from the | | known to the known in which authority must | | exist - the authority of sanction, the | | authority of the leader, the guru, the | | hierarchy, the one who knows and the other who | | does not know - and the one who knows must | | guarantee me the success, the success in my | | endeavor, in change, so that I will be happy, I | | will have what I want. Is that not the motive | | for most of us tochange? Do please observe your | | own thinking, and you will see the ways of your | | own life and conduct....When you look at it, is | | that change? Change, revolution, is something | | from the known to the unknown in which there is | | no authority, in which there may be total | | failure. But if you are assured that you will | | achieve, you will succeed, you will be happy, | | you will have everlasting life, then there is | | no problem. Then you pursue the well-known | | course of action, which is, yourself being | | always at the center of things. | \____________________________________________________/ 5P9i0s8y19Z id=313 dt=Text Mon, 29 2 Monday, October 29th 2007 (Day 302) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[28]--[28]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Can a human being change | | ========================= | | | | One must have asked oneself, I'm quite sure, | | whether one changes at all. I know that outward | | circumstances change; we marry, divorce, have | | children; there is death, a better job, the | | pressure of new inventions, and so on. | | Outwardly there is a tremendous revolution | | going on in cybernetics and automation. One | | must have asked oneself whether it is at all | | possible for one to change at all, not in | | relation to outward events, not a change that | | is a mere repetition or a modified continuity, | | but a radical revolution, a total mutation of | | the mind. When one realizes, as one must have | | noticed within oneself, that actually one | | doesn't change, one gets terribly depressed, or | | one escapes from oneself. So the inevitable | | question arises, can there be change at all? We | | go back to a period when we were young, and | | that comes back to us again. Is there change at | | all in human beings? Have you changed at all? | | Perhaps there has been a modification on the | | periphery. but deeply, radically, have you | | changed? Perhaps we do not want to change, | | because we are fairly comfortable....I want | | tochange. I see that I am terribly unhappy, | | depressed, ugly, violent, with an occasional | | flash of something other than the mere result | | of a motive; and I exercise my will to do | | something about it. I say I must be different, | | I must drop this habit, that habit; I must | | think differently; I must act in a different | | way; I must be more this and less that. One | | makes a tremendous effort and at the end of it | | one is still shoddy, depressed, ugly, brutal, | | without any sense of quality. So one then asks | | oneself if there is change at all. Can a human | | being change? | \____________________________________________________/ 5P9i0s8y19Z id=314 dt=Text Tue, 30 2 Tuesday, October 30th 2007 (Day 303) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[29]--[29]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Transformation without motivation | | ================================= | | | | How am I to transform? I see the truth - at | | least, I see something in it - that a change, a | | transformation, must begin at a level that the | | mind, as the conscious or the unconscious, | | cannot reach, because my consciousness as a | | whole is conditioned. So, what am I to do? I | | hope I am making the problem clear. If I may | | put it differently; Can my mind, the conscious | | as well as the unconscious, be free of society? | | - society being all the education, the culture, | | the norm, the values, the standards. Because if | | it is not free, then whatever change it tries | | to bring about within that conditioned state is | | still limited, and therefore no change at | | all.So, can Ilook without any motive? Can my | | mind exist without any incentive, without any | | motive to change or not to change? Because, any | | motive is the outcome of the reaction of a | | particular culture, is born out of a particular | | background. So, can my mind be free from the | | given culture in which I have been brought up? | | This is really quite an important question. | | Because if the mind is not free from the | | culture in which it has been reared, nurtured, | | surely the individual can never be at peace, | | can never have freedom. His gods and his myths, | | his symbols and all his endeavors are limited, | | for they are still within the field of the | | conditioned mind. Whatever efforts he makes, or | | does not make, within that limited field, are | | really futile in the deepest sense of that | | word. There may be a better decoration of the | | prison, more light, more windows, better food, | | but it is still the prison of a particular | | culture. | \____________________________________________________/ 5P9i0s8y19Z id=315 dt=Text Wed, 31 2 Wednesday, October 31st 2007 (Day 304) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | NOV/ DEC/ JAN/ FEB/ +--[30]--[30]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A psychological revolution | | ========================== | | | | Is it possible for the thinker and the thought, | | for the observer and the observed, to be one? | | You will never find out if you merely glance at | | this problem and superficially ask me to | | explain what I mean by this or that. Surely, | | this is your problem, it is not my problem | | only; you are not here to find out how I look | | at this problem or the problems of the world. | | This constant battle within, which is so | | destructive, so deteriorating - it is your | | problem, is it not? And it is also your problem | | how to bring about a radical change in yourself | | and not be satisfied with superficial | | revolutions in politics, in economics, in | | different bureaucracies. You are not trying to | | understand me or the way I look at life. You | | are trying to understand yourself, and these | | are your problems which you have to face; and | | by considering them together, which is what we | | are doing in these talks, we can perhaps help | | each other to look at them more clearly, see | | them more distinctly. But to see clearly merely | | at the verbal level is not enoug h. That does | | not bring about a creative psychological | | change. We must go beyond the words, beyond all | | symbols and their sensations...We must put | | aside all these things and come to the central | | issue - how to dissolve the "me," which is | | time-binding, in which there is no love, no | | compassion. It is possible to go beyond only | | when the mind does not separate itself as the | | thinker and the thought. When the thinker and | | the thought are one, only then is there | | silence, the silence in which there is no | | image-making or waiting for further experience. | | In that silence there is no experiencer who is | | experiencing, and only then is there a | | psychological revolution which is creative. | \____________________________________________________/ 5P9i0s8y19Z id=316 dt=Text November 1 N-O-V-E-M-B-E-R 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU LQ NM FQ FM --+--+--+--+--+--+-- 02 10 18 24 01 02 03 04 ---+---+---+--- 05 06 07 08 09 10 11 12 13 14 15 16 17 18 SCORPIO _/ 19 20[21]22 23 24 25 26 27 28 29 30 \_ SAGITTARIUS Monthly Goals: 5P9i0s8y19Z id=317 dt=Text Thu, 01 2 Thursday, November 1st 2007 (Day 305) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ DEC/ JAN/ FEB/ +--[01]--[31]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Breaking habits | | =============== | | | | Let us find out how to understand this whole | | process of habit forming and habit breaking. We | | can take the example of smoking, and you can | | substitute your own habit, your own particular | | problem, and experiment with your own problem | | directly as I am experimenting with the problem | | of smoking. It is a problem, it becomes a | | problem, when I want to give it up; as long as | | I am satisfied with it, it is not a problem. | | The problem arises when I have to do something | | about a particular habit, when the habit | | becomes a disturbance. Smoking has created a | | disturbance, so I want to be free of it. I want | | to stop smoking; I want to be rid of it, to put | | it aside, so my approach to smoking is one of | | resistance or condemnation. That is, I don't | | want to smoke, so my approach is either to | | suppress it, condemn it, or to find a | | substitute for it-instead of smoking, to chew. | | Now, can I look at the problem free of | | condemnation, justification, or suppression? | | Can I look at my smoking without any sense of | | rejection? Try to experiment with it now as I | | am talking, and you will see how | | extraordinarily difficult it is not to reject | | or accept. Because, our whole tradition, our | | whole background, is urging us to reject or to | | justify rather than to be curious about it. | | Instead of being passively watchful, the mind | | always operates on the problem. | \____________________________________________________/ 5P9i0s8y19Z id=318 dt=Text Fri, 02 2 Friday, November 2nd 2007 (Day 306) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ JAN/ MAR/ +--[02]--[01]--[31]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Live the four seasons in a day | | ============================== | | | | Is it not essential that there should be a | | constant renewal, a rebirth? If the present is | | burdened with the experience of yesterday there | | can be no renewal. Renewal is not the action of | | birth and death; it is beyond the opposites; | | only freedom from the accumulation of memory | | brings renewal, and there is no understanding | | save in the present.The mind can understand the | | present only if it does not compare, judge; the | | desire to alter or condemn the present without | | understanding it gives continuance to the past. | | Only in comprehending the reflection of the | | past in the mirror of the present, without | | distortion, is there renewal....If youhave | | lived an experience fully, completely, have you | | not found that it leaves no traces behind? It | | is only the incomplete experiences that leave | | their mark, giving continuity to | | self-identified memory. We consider the present | | as a means to an end, so the present loses its | | immense significance. The present is the | | eternal. But how can a mind that is made up, | | put together, understand th at which is not put | | together, which is beyond all value, the | | eternal?As each experience arises, live it out | | as fully and deeply as possible; think it out, | | feel it out extensively and profoundly; be | | aware of its pain and pleasure, of your | | judgments and identifications. Only when | | experience is completed is there a renewal. We | | must be capable of living the four seasons in a | | day; to be keenly aware, to experience, to | | understand and be free of the gatherings of | | each day. | \____________________________________________________/ 5P9i0s8y19Z id=319 dt=Text Sat, 03 2 Saturday, November 3rd 2007 (Day 307) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[03]--[02]--[01]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Anonymous creativity | | ==================== | | | | Have you ever thought about it? We want to be | | famous as a writer, as a poet, as a painter, as | | a politician, as a singer, or what you will. | | Why? Because we really don't love what we are | | doing. If you loved to sing, or to paint, or to | | write poems-if you really loved it-you would | | not be concerned with whether you are famous or | | not. To want to be famous is tawdry, trivial, | | stupid, it has no meaning; but , because we | | don't love what we are doing, we want to enrich | | ourselves with fame. Our present education is | | rotten because it teaches us to love success | | and not what we are doing. The result has | | become more important than the action.You | | know,it is good to hide your brilliance under a | | bushel, to be anonymous, to love what you are | | doing and not to show off. It is good to be | | kind without a name. That does not make you | | famous, it does not cause your photograph to | | appear in the newspapers. Politicians do not | | come to your door. You are just a creative | | human being living anonymously, and in that | | there is richness and grea t beauty. | \____________________________________________________/ 5P9i0s8y19Z id=320 dt=Text Sun, 04 2 Sunday, November 4th 2007 (Day 308) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[04]--[03]--[02]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Empty techniques | | ================ | | | | You cannot reconcile creativeness with | | technical achievement. You may be perfect in | | playing the piano, and not be creative; you may | | play the piano most brilliantly, and not be a | | musician. You may be able to handle color, to | | put paint on canvas most cleverly, and not be a | | creative painter. You may create a face, an | | image out of a stone, because you have learned | | the technique, and not be a master creator. | | Creation comes first, not technique, and that | | is why we are miserable all our lives. We have | | technique-how to put up a house, how to build a | | bridge, how to assemble a motor, how to educate | | our children through a system-we have learned | | all these techniques, but our hearts and minds | | are empty. We are first class machines; we know | | how to operate most beautifully, but we do not | | love a living thing. You may be a good | | engineer, you may be a pianist, you may write | | in a good style in English or Marathi or | | whatever your language is, but creativeness is | | not found through technique. If you have | | something to say, you crea te your own style; | | but when you have nothing to say, even if you | | have a beautiful style, what you write is only | | the traditional routine, a repetition in new | | words of the same old thing....So, having lost | | the song, we pursue the singer. We learn from | | the singer the technique of song, but there is | | no song; and I say the song is essential, the | | joy of singing is essential. When the joy is | | there, the technique can be built up from | | nothing; you will invent your own technique, | | you won't have to study elocution or style. | | When you have, you see, and the very seeing of | | beauty is an art. | \____________________________________________________/ 5P9i0s8y19Z id=321 dt=Text Mon, 05 2 Monday, November 5th 2007 (Day 309) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[05]--[04]--[03]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Know when not to cooperate | | ========================== | | | | Reformers,political, social, and religious, | | will only cause more sorrow for man unless man | | understands the workings of his own mind. In | | the understanding of the total process of the | | mind, there is a radical, inward revolution, | | and from that inward revolution springs the | | action of true cooperation, which is not | | cooperation with a pattern, with authority, | | with somebody who "knows." When you know how to | | co-operate because there is this inward | | revolution, then you will also know when not to | | cooperate, which is really very important, | | perhaps more important. We now cooperate with | | any person who offers a reform, a change, which | | only perpetuates conflict and misery, but if we | | can know what it is to have the spirit of | | cooperation that comes into being with the | | understanding of the total process of the mind | | and in which there is freedom from the self, | | then there is a possibility of creating a new | | civilization, a totally different world in | | which there is no acquisitiveness, no envy, no | | comparison. This is not a theoreti cal utopia | | but the actual state of the mind that is | | constantly inquiring and pursuing that which is | | true and blessed. | \____________________________________________________/ 5P9i0s8y19Z id=322 dt=Text Tue, 06 2 Tuesday, November 6th 2007 (Day 310) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[06]--[05]--[04]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Why is there crime | | =================== | | | | You see, there is either a revolt within the | | pattern of society, or a complete revolution | | outside of society. The complete revolution | | outside of society is what I call religious | | revolution. Any revolution which is not | | religious is within society and is therefore no | | revolution at all, but only a modified | | continuation of the old pattern. What is | | happening throughout the world, I believe, is | | revolt within society, and this revolt often | | takes the form of what is called crime. There | | is bound to be this kind of revolt so long as | | our education is concerned only with training | | youth to fit into society-that is, to get a | | job, to earn money, to be acquisitive, to have | | more, to conform.That is what our so-called | | education everywhere is doing-teaching the | | young to conform, religiously, morally, | | economically; so naturally their revolt has no | | meaning, except that it must be suppressed, | | reformed, or controlled. Such revolt is still | | within the framework of society, and therefore | | it is not creative at all. But through right ed | | ucation we could perhaps bring about a | | different understanding by helping to free the | | mind from all conditioning-that is, by | | encouraging the young to be aware of the many | | influences which condition the mind and make it | | conform. | \____________________________________________________/ 5P9i0s8y19Z id=323 dt=Text Wed, 07 2 Wednesday, November 7th 2007 (Day 311) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[07]--[06]--[05]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Lifes purpose | | ============== | | | | There aremany people who will give you the | | purpose of life; they will tell you what the | | sacred books say. Clever people will go on | | inventing what the purpose of life is. The | | political group will have one purpose, the | | religious group will have another purpose, and | | so on and on. So, what is the purpose of life | | when you yourself are confused? When I am | | confused, I ask you this question, "What is the | | purpose of life?" because I hope that through | | this confusion, I shall find an answer. How can | | I find a true answer when I am confused? Do you | | understand? If I am confused, I can only | | receive an answer which is also confused. If my | | mind is confused, if my mind is disturbed, if | | my mind is not beautiful, quiet, whatever | | answer I receive will be through this screen of | | confusion, anxiety, and fear; therefore, the | | answer will be perverted. So, what is important | | is not to ask, "What is the purpose of life, of | | existence?" but to clear the confusionthat is | | within you. It is like a blind man who asks, | | "What is light?" If I tel l him what light is, | | he will listen according to his blindness, | | according to his darkness; but suppose he is | | able to see, then, he will never ask the | | question "what is light?" It is | | there.Similarly,if you can clarify the | | confusion within yourself, then you will find | | what the purpose of life is; you will not have | | to ask, you will not have to look for it; all | | that you have to do is to be free from those | | causes which bring about confusion. | \____________________________________________________/ 5P9i0s8y19Z id=324 dt=Text Thu, 08 2 Thursday, November 8th 2007 (Day 312) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[08]--[07]--[06]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Live is this world anonymously | | ============================== | | | | Is it not possible to live in this world | | without ambition, just being what you are? If | | you begin to understand what you are without | | trying to change it, then what you are | | undergoes a transformation. I think one can | | live in this world anonymously, completely | | unknown, without being famous, ambitious, | | cruel. One can live very happily when no | | importance is given to the self; and this also | | is part of right education.The wholeworld is | | worshipping success. You hear stories of how | | the poor boy studied at night and eventually | | became a judge, or how he began by selling | | newspapers and ended up a multi-millionaire. | | You are fed on the glorification of success. | | With achievement of great success there is also | | great sorrow; but most of us are caught up in | | the desire to achieve, and success is much more | | important to us than the understanding and | | dissolution of sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=325 dt=Text Fri, 09 2 Friday, November 9th 2007 (Day 313) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[09]--[08]--[07]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Only one hour to live | | ===================== | | | | If you had only one hour to live, what would | | you do? Would you not arrange what is necessary | | outwardly, your affairs, your will, and so on? | | Would you not call your family and friends | | together and ask their forgiveness for the harm | | that you might have done to them, and forgive | | them for whatever harm they might have done to | | you? Would you not die completely to the things | | of the mind, to desires and to the world? And | | if it can be done for an hour, then it can also | | be done for the days and years that may | | remain... Try it and you will find out. | \____________________________________________________/ 5P9i0s8y19Z id=326 dt=Text Sat, 10 2 Saturday, November 10th 2007 (Day 314) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[10]--[09]--[08]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Die everyday | | ============ | | | | What is age? Is it the number of years you have | | lived? That is part of age; you were born in | | such and such a year, and now you are fifteen, | | forty or sixty years old. Your body grows | | old-and so does your mind when it is burdened | | with all the experiences, miseries and | | weariness of life; and such a mind can never | | discover what is truth. The mind can discover | | only when it is young, fresh, innocent; but | | innocence is not a matter of age. It is not | | only the child that is innocent-he may not | | be-but the mind that is capable of experiencing | | without accumulating the residue of experience. | | The mind must experience, that is inevitable. | | It must respond to everything-to the river, to | | the diseased animal, to the dead body being | | carried away to be burnt, to the poor villagers | | carrying their burdens along the road, to the | | tortures and miseries of life-otherwise it is | | already dead; but it must be capable of | | responding without being held by the | | experience. It is tradition, the accumulation | | of experience, the ashes of memory, tha t make | | the mind old. The mind that dies every day to | | the memories of yesterday, to all the joys and | | sorrows of the past-such a mind is fresh, | | innocent, it has no age; and without that | | innocence, whether you are ten or sixty, you | | will not find God. | \____________________________________________________/ 5P9i0s8y19Z id=327 dt=Text Sun, 11 2 Sunday, November 11th 2007 (Day 315) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[11]--[10]--[09]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Feel the state of death | | ======================= | | | | We are afraid to die. To end the fear of death | | we must come into contact with death, not with | | the image which thought has created about | | death, but we must actually feel the state. | | Otherwise there is no end to fear, because the | | word death creates fear, and we don't even want | | to talk about it. Being healthy, normal, with | | the capacity to reason clearly, to think | | objectively, to observe, is it possible for us | | to come into contact with the fact, totally? | | The organism, through usage, through disease, | | will eventually die. If we are healthy, we want | | to find out what death means. It's not a morbid | | desire, because perhaps by dying we shall | | understand living. Living, as it is now, is | | torture, endless turmoil, a contradiction, and | | therefore there is conflict, misery and | | confusion. The everyday going to the office, | | the repetition of pleasure with its pains, the | | anxiety, the groping, the uncertainty- that's | | what we call living. We have become accustomed | | to that kind of living. We accept it; we grow | | old with it and die.To f ind out what living is | | as well as to find out what dying is, one must | | come into contact wi th death, that is, one | | must end every day everything one has known. | | One must end the image that one has built up | | about oneself, about one's family, about one's | | relationship, the image that one has built | | through pleasure, through one's relationship to | | society, everything. That is what is going to | | take place when death occurs. | \____________________________________________________/ 5P9i0s8y19Z id=328 dt=Text Mon, 12 2 Monday, November 12th 2007 (Day 316) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[12]--[11]--[10]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Fear of death | | ============== | | | | Why are you afraid of death? Is it perhaps | | because you do not know how to live? If you | | knew how to live fully, would you be afraid of | | death? If you loved the trees, the sunset, the | | birds, the falling leaf; if you were aware of | | men and women in tears, of poor people, and | | really felt love in your heart, would you be | | afraid of death? Would you? Don't be persuaded | | by me. Let us think about it together. You do | | not live with joy, you are not happy, you are | | not vitally sensitive to things; and is that | | why you ask what is going to happen when you | | die? Life for you is sorrow, and so you are | | much more interested in death. You feel that | | perhaps there will be happiness after death. | | But that is a tremendous problem, and I do not | | know if you want to go into it. After all, fear | | is at the bottom of all this-fear of dying, | | fear of living, fear of suffering. If you | | cannot understand what it is that causes fear | | and be free of it, then it does not matter very | | much whether you are living or dead. | \____________________________________________________/ 5P9i0s8y19Z id=329 dt=Text Tue, 13 2 Tuesday, November 13th 2007 (Day 317) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[13]--[12]--[11]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | I am afraid | | =========== | | | | My inquiry now is how to be free from the fear | | of the known, which is the fear of losing my | | family, my reputation, my character, my bank | | account, my appetites and so on. You may say | | that fear arises from conscience; but your | | conscience is formed by your conditioning, so | | conscience is still the result of the known. | | What do I know? Knowledge is having ideas, | | having opinions about things, having a sense of | | continuity as in relation to the known, and no | | more....There is fear of 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, | | phy sical or psychological, that I have | | gathered as a means of warding off pain or | | preventing sorrow. ...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. | \____________________________________________________/ 5P9i0s8y19Z id=330 dt=Text Wed, 14 2 Wednesday, November 14th 2007 (Day 318) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[14]--[13]--[12]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Only that which dies can renew itself | | ===================================== | | | | When we talk of a spiritual entity, we mean by | | that something which is not within the field of | | the mind, obviously. Now, is the "I" such a | | spiritual entity? If it is a spiritual entity, | | it must be beyond all time; therefore it cannot | | be reborn or continued. Thought cannot think | | about it because thought comes within the | | measure of time, thought is from yesterday, | | thought is a continuous movement, the response | | of the past; so thought is essentially a | | product of time. If thought can think about the | | "I", then it is part of time; therefore that | | "I" is not free of time, therefore it is not | | spiritual-which is obvious. So, the "I", the | | "you" is only a process of thought; and you | | want to know whether that process of thought, | | continuing apart from the physical body, is | | born again, is reincarnated in a physical form. | | Now go a little further. That which | | continues-can it ever discover the real, which | | is beyond time and measurement. That "I", | | thatentity which is a thought-process-can it | | ever be new? If it cannot, then ther e must be | | an ending to thought. Is not anything that | | continues inherently destructive? That which | | has continuity can never renew itself. As long | | as thought continues through memory, through | | desire, through experience, it can never renew | | itself; therefore, that which is continued | | cannot know the real. You may be reborn a | | thousand times, but you can never know the real | | for only that which dies, that which comes to | | an end, can renew itself. | \____________________________________________________/ 5P9i0s8y19Z id=331 dt=Text Thu, 15 2 Thursday, November 15th 2007 (Day 319) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[15]--[14]--[13]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To die without argument | | ======================= | | | | Do you know what it means to come into contact | | with death, to die without argument? Because | | death, when it comes, does not argue with you. | | To meet it, you have to die every day to | | everything: to your agony, to your loneliness, | | to the relationship you cling to; you have to | | die to your thought, to die to your habit, to | | die to your wife so that you can look at your | | wife anew; you have to die to your society so | | that you, as a human being, are new, fresh, | | young, and you can look at it. But you cannot | | meet death, if you don't die every day. It is | | only when you die, that there is love. A mind | | that is frightened has no love-it has habits, | | it has sympathy, it can force itself to be kind | | and superficially considerate. But fear breeds | | sorrow, and sorrow is time as thought.So to | | endsorrow is to come into contact with death | | while living, by dying to your name, to your | | house, to your property, to your cause, so that | | you are fresh, young, clear, and you can see | | things as they are without any distortion. That | | is what is goin g to take place when you die. | | But we have a limited death to the physical. We | | know very well logically, sanely, that the | | organism is going to come to an end. So we | | invent a life which we have lived of daily | | agony, daily insensitivity, the increase of | | problems, and its stupidity; that life we want | | to carry over, which we call the "soul"-which | | we say is the most sacred thing, a part of the | | divine; but it is still part of your thought | | and therefore it has nothing to do with | | divinity. It is your life!So one hasto live | | every day dying-dying because you are then in | | contact with life. | \____________________________________________________/ 5P9i0s8y19Z id=332 dt=Text Fri, 16 2 Friday, November 16th 2007 (Day 320) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[16]--[15]--[14]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | In death is immortality | | ======================= | | | | Surely, inending there is renewal, is there | | not? It's only in death that a new thing comes | | into being. I am not giving you comfort. This | | is not something to be believed or thought | | about or intellectually examined and accepted, | | for then you will make it into another comfort, | | as you now believe in reincarnation or | | continuity in the hereafter, and so on. But the | | actual fact is that that which continues has no | | rebirth, no renewal. Therefore, in dying every | | day there is renewal, there is a rebirth. That | | is immortality. In death there is | | immortality-not the death of which you are | | afraid, but the death of previous conclusions, | | memories, experiences, with which you are | | identified as the 'me'. In the dying of the | | 'me' every minute there is eternity, there is | | immortality, there is a thing to be | | experienced-not to be speculated upon or | | lectured about, as you do about reincarnation | | and all that kind of stuff....When you are no | | longer afraid, because every minute there is an | | ending and therefore a renewal, then you are op | | en to the unknown. Reality is the unknown. | | Death is also the unknown. But to call death | | beautiful, to say how marvelous it is because | | we shall continue in the hereafter and all that | | nonsense has no reality. What has reality is | | seeing death as it is-an ending; an ending in | | which there is renewal, a rebirth, not a | | continuity. For, that which continues, decays; | | and that which has the power to renew itself, | | is eternal. | \____________________________________________________/ 5P9i0s8y19Z id=333 dt=Text Sat, 17 2 Saturday, November 17th 2007 (Day 321) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[17]--[16]--[15]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Reincarnation is essentially egotistic | | ====================================== | | | | You want me to give you an assurance that you | | will live another life, but in that there is no | | happiness or wisdom. The search for immortality | | through reincarnation is essentially egotistic, | | and therefore not true. Your search for | | immortality is only another form of the desire | | for the continuance of self-defensive reactions | | against life and intelligence. Such a craving | | can only lead to illusion. So what matters is, | | not whether there is reincarnation, but to | | realize complete fulfilment in the present. And | | you can do that only when your mind and heart | | are no longer protecting themselves against | | life. The mind is cunning and subtle in its | | self-defense, and it must discern for itself | | the illusory nature of self-protection. This | | means that you must think and act completely | | anew. You must liberate yourself from the net | | of false values which environment has imposed | | upon you. There must be utter nakedness. Then | | there is immortality, reality. | \____________________________________________________/ 5P9i0s8y19Z id=334 dt=Text Sun, 18 2 Sunday, November 18th 2007 (Day 322) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[18]--[17]--[16]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What is reincarnation | | ====================== | | | | Let us find out what you mean by | | reincarnation-the truth of it, not what you | | like to believe, not what someone has told you, | | or what your teacher has said. Surely, it is | | the truth that liberates, not your own | | conclusion, your own opinion.... When you say, | | "I shall be reborn," you must know what the 'I' | | is. ... Is the 'I' a spiritual entity, is the | | 'I' something continuous, is the 'I' something | | independent of memory, experience, knowledge? | | Either the 'I' is a spiritual entity, or it is | | merely a thought process. Either it is | | something out of time which we call spiritual, | | not measurable in terms of time, or it is | | within the field of time, the field of memory, | | thought. It cannot be something else. Let us | | find out if it is beyond the measurement of | | time. I hope you are following all this. Let us | | find out if the 'I' is in essence something | | spiritual. Now by "spiritual" we mean, do we | | not, something not capable of being | | conditioned, something that is not the | | projection of the human mind, something that is | | not within the field of thought, something that | | does not die. When we talk of a spiritual | | entity, we mean by that something which is not | | within the field of the mind, obviously. Now, | | is the 'I' such a spiritual entity? If it is a | | spiritual entity, it must be beyond all time; | | therefore it cannot be reborn or continued. | | ...That which has continuity can never renew | | itself. As long as thought continues through | | memory, through desire, through experience, it | | can never renew itself; therefore, that which | | is continued cannot know the real. | \____________________________________________________/ 5P9i0s8y19Z id=335 dt=Text Mon, 19 2 Monday, November 19th 2007 (Day 323) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[19]--[18]--[17]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is there such a thing as a soul | | ================================ | | | | So to understand this question of death, we | | must be rid of fear which invents the various | | theories of afterlife or immortality or | | reincarnation. So we say, those in the East | | say, that there is reincarnation, there is a | | rebirth, a constant renewal going on and on and | | on-the soul, the so-called soul. Now please | | listen carefully.Is there such a thing? We like | | to think there is such a thing, because it | | gives us pleasure, because that is something | | which we have set beyond thought, beyond words, | | beyond; it is something eternal, spiritual, | | that can never die, and so thought clings to | | it. But is there such a thing, as a soul, which | | is something beyond time, something beyond | | thought, something which is not invented by | | man, something which is beyond the nature of | | man, something which is not put together by the | | cunning mind? Because the mind sees such | | enormous uncertainty, confusion, nothing | | permanent in life-nothing. Your relationship to | | your wife, your husband, your job-nothing is | | permanent. And so the mind invents a something | | which is permanent, which it calls the soul. | | But since the mind can think about it, thought | | can think about it; as thought can think about | | it, it is still within the field of | | time-naturally. If I can think about something, | | it is part of my thought. And my thought is the | | result of time, of experience, of knowledge. | | So, the soul is still within the field of | | time...So the idea of a continuity of a soul | | which will be reborn over and over and over | | again has no meaning because it is the | | invention of a mind that is frightened, of a | | mind that wants, that seeks a duration through | | permanency, that wants certainty, because in | | that there is hope. | \____________________________________________________/ 5P9i0s8y19Z id=336 dt=Text Tue, 20 2 Tuesday, November 20th 2007 (Day 324) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[20]--[19]--[18]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What do you mean by karma | | ========================== | | | | Karma implies, does it not?, cause and | | effect-action based on cause, producing a | | certain effect; action born out of | | conditioning, producing further results. So | | karma implies cause and effect. And are cause | | and effect static, are cause and effect ever | | fixed? Does not effect become cause also? So | | there is no fixed cause or fixed effect. Today | | is a result of yesterday, is it not? Today is | | the outcome of yesterday, chronologically as | | well as psychologically; and today is the cause | | of tomorrow. So cause is effect, and effect | | becomes cause-it is one continuous movement; | | there is no fixed cause or fixed effect. If | | there were a fixed cause and a fixed effect, | | there would be specialization; and is not | | specialization death? Any species that | | specializes obviously comes to an end. The | | greatness of man is that he cannot specialize. | | He may specialize technically, but in structure | | he cannot specialize. An acorn seed is | | specialized - it cannot be anything but what it | | is. But the human being does not end | | completely. There is the possibility of | | constant renewal; he is not limited by | | specialization. As long as we regard the cause, | | the background, the conditioning, as unrelated | | to the effect, there must be conflict between | | thought and the background. So the problem is | | much more complex than whether to believe in | | reincarnation or not, because the question is | | how to act, not whether you believe in | | reincarnation or in karma. That is absolutely | | irrelevant. | \____________________________________________________/ 5P9i0s8y19Z id=337 dt=Text Wed, 21 2 Wednesday, November 21st 2007 (Day 325) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[21]--[20]--[19]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Action based on idea | | ==================== | | | | Can action ever bring about freedom from this | | chain of cause-effect? I have done something in | | the past; I have had experience, which | | obviously conditions my response today; and | | today's response conditions tomorrow. That is | | the whole process of karma, cause and effect; | | and obviously, though it may temporarily give | | pleasure, such a process of cause and effect | | ultimately leads to pain. That is the real crux | | of the matter: Can thought be free? Thought, | | action, that is free does not produce pain, | | does not bring about conditioning. That is the | | vital point of this whole question. So, can | | there be action unrelated to the past? Can | | there be action not based on idea? Idea is the | | continuation of yesterday in a modified form, | | and that continuation will condition tomorrow, | | which means action based on idea can never be | | free. As long as action is based on idea, it | | will inevitably produce further conflict. Can | | there be action unrelated to the past?Can there | | be action without the burden of experience, the | | knowledge of yesterd ay? As long as action is | | the outcome of the past, action can never be | | free, and only in freedom can you discover what | | is true. What happens is that, as the mind is | | not free, it cannot act; it can only react, and | | reaction is the basis of our action. Our action | | is not action but merely the continuation of | | reaction because it is the outcome of memory, | | of experience, of yesterday's response. So, the | | question is, can the mind be free from its | | conditioning? | \____________________________________________________/ 5P9i0s8y19Z id=338 dt=Text Thu, 22 2 Thursday, November 22nd 2007 (Day 326) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[22]--[21]--[20]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love is not pleasure | | ==================== | | | | Without the understanding of pleasure you will | | never be able to understand love. Love is not | | pleasure. Love is something entirely different. | | And to understand pleasure, as I said, you have | | to learn about it. Now for most of us, for | | every human being, sex is a problem. Why? | | Listen to this very carefully. Because you are | | not able to solve it, you run away from it. The | | sannyasi runs away from it by taking a vow of | | celibacy, by denying. Please see what happens | | to such a mind. By denying something which is a | | part of your whole structure-the glands and so | | on-by suppressing it, you have made yourself | | arid, and there is a constant battle going on | | within yourself.As we weresaying, we have only | | two ways of meeting any problem, apparently: | | either suppressing it or running away from it. | | Suppressing it is really the same thing as | | running away from it. And we have a whole | | network of escapes-very intricate, | | intellectual, emotional-and ordinary everyday | | activity. There are various forms of escapes | | into which we will not go f or the moment. But | | we have this problem. The sannyasi escapes from | | it in one way, but he has not resolved it; he | | has suppressed it by taking a vow, and the | | whole problem is boiling in him. He may put on | | the outward robe of simplicity, but this | | becomes an extraordinary issue for him too, as | | it is for the man who lives an ordinary life. | | How do you solve that problem? | \____________________________________________________/ 5P9i0s8y19Z id=339 dt=Text Fri, 23 2 Friday, November 23rd 2007 (Day 327) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[23]--[22]--[21]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love is not cultivated | | ====================== | | | | Love is not to be cultivated. Love cannot be | | divided into divine and physical; it is only | | love-not that you love many or the one. That | | again is an absurd question to ask: "Do you | | love all?" You know, a flower that has perfume | | is not concerned who comes to smell it, or who | | turns his back upon it. So is love. Love is not | | a memory. Love is not a thing of the mind or | | the intellect. But it comes into being | | naturally as compassion, when this whole | | problem of existence-as fear, greed, envy, | | despair, hope-has been understood and resolved. | | An ambitious man cannot love. A man who is | | attached to his family has no love. Nor has | | jealousy anything to do with love. When you | | say, "I love my wife," you really do not mean | | it, because the next moment you are jealous of | | her.Love implies great freedom-not to do what | | you like. But love comes only when the mind is | | very quiet, disinterested, not self-centered. | | These are not ideals. If you have no love, do | | what you will-go after all the gods on earth, | | do all the social activities, tr y to reform | | the poor, the politics, write books, write | | poems-you are a dead human being. And without | | love your problems will increase, multiply | | endlessly. And with love, do what you will, | | there is no risk; there is no conflict. Then | | love is the essence of virtue. And a mind that | | is not in a state of love, is not a religious | | mind at all. And it is only the religious mind | | that is freed from problems, and that knows the | | beauty of love and trut | \____________________________________________________/ 5P9i0s8y19Z id=340 dt=Text Sat, 24 2 Saturday, November 24th 2007 (Day 328) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[24]--[23]--[22]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love without incentive | | ====================== | | | | What is love without motive? Can there be love | | without any incentive, without wanting | | something for oneself out of love? Can there be | | love in which there is no sense of being | | wounded when love is not returned? If I offer | | you my friendship and you turn away, am I not | | hurt? Is that feeling of being hurt the outcome | | of friendship, of generosity, of sympathy? | | Surely, as long as I feel hurt, as long as | | there is fear, as long as I help you hoping | | that you may help me-which is called service- | | there is no love.If you understand this, the | | answer is there. | \____________________________________________________/ 5P9i0s8y19Z id=341 dt=Text Sun, 25 2 Sunday, November 25th 2007 (Day 329) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[25]--[24]--[23]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Love is dangerous | | ================= | | | | How can man live without love? We can only | | exist, and existence without love is control, | | confusion, and pain-and that is what most of us | | are creating. We organize for existence and we | | accept conflict as inevitable because our | | existence is a ceaseless demand for power. | | Surely, when we love, organization has its own | | place, its right place; but without love, | | organization becomes a nightmare, merely | | mechanical and efficient, like the army; but as | | modern society is based on mere efficiency, we | | have to have armies-and the purpose of an army | | is to create war. Even in so-called peace, the | | more intellectually efficient we are, the more | | ruthless, the more brutal, the more callous we | | become. That is why there is confusion in the | | world, why bureaucracy is more and more | | powerful, why more and more governments are | | becoming totalitarian. We submit to all this as | | being inevitable because we live in our brains | | and not in our hearts, and therefore love does | | not exist. Love is the most dangerous and | | uncertain element in life; a nd because we do | | not want to be uncertain, because we do not | | want to be in danger, we live in the mind. A | | man who loves is dangerous, and we do not want | | to live dangerously; we want to live | | efficiently, we want to live merely in the | | framework of organization because we think | | organizations are going to bring order and | | peace in the world. Organizations have never | | brought order and peace. Only love, only | | goodwill, only mercy can bring order and peace, | | ultimately and therefore now. | \____________________________________________________/ 5P9i0s8y19Z id=342 dt=Text Mon, 26 2 Monday, November 26th 2007 (Day 330) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[26]--[25]--[24]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | What is your reaction | | ====================== | | | | When you observe those poor women carrying a | | heavy load to the market, or watch the peasant | | children playing in the mud with very little | | else to play with, [children] who will not have | | the education that you are getting, who have no | | proper home, no cleanliness, insufficient | | clothing, inadequate food-when you observe all | | that, what is your reaction? It is very | | important to find out for yourself what your | | reaction is. I will tell you what mine | | was.Those children have no proper place to | | sleep; the father and the mother are occupied | | all day long, with never a holiday; the | | children never know what it is to be loved, to | | be cared for; the parents never sit down with | | them and tell them stories about the beauty of | | the earth and the heavens. And what kind of | | society is it that has produced these | | circumstances-where there are immensely rich | | people who have everything on earth they want, | | and at the same time there are boys and girls | | who have nothing? What kind of society is it, | | and how has it come into being? You may rev | | olutionize, break the pattern of this society, | | but in the very breaking of it a new one is | | born which is again the same thing in another | | form-the commissars with their special houses | | in the country, the privileges, the uniforms, | | and so on down the line. This has happened | | after every revolution, the French, the Russian | | and the Chinese. And is it possible to create a | | society in which all this corruption and misery | | does not exist? It can be created only when you | | and I as individuals break away from the | | collective, when we are free of ambition and | | know what it means to love. That was my whole | | reaction, in a flash. | \____________________________________________________/ 5P9i0s8y19Z id=343 dt=Text Tue, 27 2 Tuesday, November 27th 2007 (Day 331) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[27]--[26]--[25]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Compassion is not the word | | ========================== | | | | Thought cannot, by any means whatsoever, | | cultivate compassion. I am not using that word | | compassion to mean the opposite, the antithesis | | of hate or violence. But unless each one of us | | has a deep sense of compassion, we shall become | | more and more brutal, inhuman to each other. We | | shall have mechanical, computer-like minds | | which have merely been trained to perform | | certain functions; we shall go on seeking | | security, both physical and psychological, and | | we shall miss the extraordinary depth and | | beauty, the whole significance of life.By | | compassion I do not mean a thing to be | | acquired. Compassion is not the word, which is | | merely of the past, but something which is of | | the active present; it is the verb and not the | | word, the name, or the noun. There is a | | difference between the verb and the word. The | | verb is of the active present, whereas the word | | is always of the past and therefore static. You | | may give vitality or movement to the name, to | | the word, but it is not the same as the verb | | which is actively present....Compas sionis not | | sentiment; it is not this woolly sympathy or | | empathy. Compassion is not something which you | | can cultivate through thought, through | | discipline, control, suppression, nor by being | | kind, polite, gentle, and all the rest of it. | | Compassion comes into being only when thought | | has come to an end at its very root. | \____________________________________________________/ 5P9i0s8y19Z id=344 dt=Text Wed, 28 2 Wednesday, November 28th 2007 (Day 332) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[28]--[27]--[26]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Compassion and goodness | | ======================= | | | | Can compassion, that sense of goodness, that | | feeling of the sacredness of life about which | | we were talking last time we met-can that | | feeling be brought into being through | | compulsion? Surely, when there is compulsion in | | any form, when there is propaganda or | | moralizing, there is no compassion, nor is | | there compassion when change is brought about | | merely through seeing the necessity of meeting | | the technological challenge in such a way that | | human beings will remain human beings and not | | become machines. So there must be a change | | without any causation. A change that is brought | | about through causation is not compassion; it | | is merely a thing of the market place. So that | | is one problem.Another problem is: if I change, | | how will it affect society? Or am I not | | concerned with that at all? Because the vast | | majority of people are not interested in what | | we are talking about-nor are you if you listen | | out of curiosity or some kind of impulse, and | | pass by. The machines are progressing so | | rapidly that most human beings are merely | | pushed along and are not capable of meeting | | life with the enrichment of love, with | | compassion, with deep thought. And if I change, | | how will it affect society, which is my | | relationship with you? Society is not some | | extraordinary mythical entity; it is our | | relationship with each other, and if two or | | three of us change, how will it affect the rest | | of the world? Or is there a way of affecting | | the total mind of man?That is, is there a | | process by which the individual who is changed | | can touch the unconscious of man? | \____________________________________________________/ 5P9i0s8y19Z id=345 dt=Text Thu, 29 2 Thursday, November 29th 2007 (Day 333) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[29]--[28]--[27]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Transmitting compassion | | ======================= | | | | If I am concerned with compassion, ... with | | love, with the real feeling of something | | sacred, then how is that feeling to be | | transmitted? Please follow this. If I transmit | | it through the microphone, through the | | machinery of propaganda, and thereby convince | | another, his heart will still be empty. The | | flame of ideology will operate, and he will | | merely repeat, as you are all repeating, that | | we must be kind, good, free-all the nonsense | | that the politicians, the socialists, and the | | rest of them talk. So, seeing that any form of | | compulsion, however subtle, does not bring this | | beauty, this flowering of goodness, of | | compassion, what is the individual to | | do?...What is the relationship between the man | | who has this sense of compassion, and the man | | whose mind is entrenched in the collective, in | | the traditional? How are we to find the | | relationship between these two, not | | theoretically, but actually?...That | | whichconforms can never flower in goodness. | | There must be freedom, and freedom comes only | | when you understand the whole problem of envy, | | greed, ambition, and the desire for power. It | | is freedom from those things that allows the | | extraordinary thing called character to flower. | | Such a man has compassion, he knows what it is | | to love-not the man who merely repeats a lot of | | words about morality.So the flowering of | | goodness does not lie within society, because | | society in itself is always corrupt. Only the | | man who understands the whole structure and | | process of society, and is freeing himself from | | it, has character, and he alone can flower in | | goodness. | \____________________________________________________/ 5P9i0s8y19Z id=346 dt=Text Fri, 30 2 Friday, November 30th 2007 (Day 334) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[30]--[29]--[28]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Come to it empty handed | | ======================= | | | | Compassionis not hard to come by when the heart | | is not filled with the cunning things of the | | mind. It is the mind with its demands and | | fears, its attachments and denials, its | | determinations and urges, that destroys love. | | And how difficult it is to be simple about all | | this! You don't need philosophies and doctrines | | to be gentle and kind. The efficient and the | | powerful of the land will organize to feed and | | clothe the people, to provide them with shelter | | and medical care. This is inevitable with the | | rapid increase of production; it is the | | function of well-organized government and a | | balanced society. But organization does not | | give the generosity of the heart and hand. | | Generosity comes from quite a different source, | | a source beyond all measure. Ambition and envy | | destroy it as surely as fire burns. This source | | must be touched, but one must come to it | | empty-handed, without prayer, without | | sacrifice. Books cannot teach nor can any guru | | leadto this source. It cannot be reached | | through the cultivation of virtue, though | | virtue is necessary, nor through capacity and | | obedience. When the mind is serene, without any | | movement, it is there. Serenity is without | | motive, without the urge for the more. | \____________________________________________________/ 5P9i0s8y19Z id=347 dt=Text December 1 D-E-C-E-M-B-E-R 2007 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU LQ NM FQ FM --+--+--+--+--+--+-- 02 10 17 24 01 02 ---+---+---+--- 03 04 05 06 07 08 09 10 11 12 13 14 15 16 SAGITTARIUS _/ 17 18 19[20]21 22 23 24 25 26 27 28 29 30 \_ CAPRICORN 31 Monthly Goals: 5P9i0s8y19Z id=348 dt=Text Sat, 01 2 Saturday, December 1st 2007 (Day 335) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[31]--[30]--[29]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Alone has great beauty | | ====================== | | | | I do not know if you have ever been lonely; | | when you suddenly realize that you have no | | relationship with anybody-not an intellectual | | realization but a factual realization...and you | | are completely isolated. Every form of thought | | and emotion is blocked; you cannot turn | | anywhere; there is nobody to turn to; the gods, | | the angels, have all gone beyond the clouds | | and, as the clouds vanish they have also | | vanished; you are completely lonely-I will not | | use the word alone.Alone hasquiet a different | | meaning; alone has beauty. To be alone means | | something entirely different. And you must be | | alone. When man frees himself from the social | | structure of greed, envy, ambition, arrogance, | | achievement, status-then he frees himself from | | those, then he is completely alone. That is | | quite a different thing. Then there is great | | beauty, the feeling of great energy. | \____________________________________________________/ 5P9i0s8y19Z id=349 dt=Text Sun, 02 2 Sunday, December 2nd 2007 (Day 336) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ JAN/ MAR/ MAR/ +--[01]--[31]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Aloneness is not loneliness | | =========================== | | | | Though we are all human beings, we have built | | walls between ourselves and our neighbors | | through nationalism, through race, caste, and | | class-which again breeds isolation, | | loneliness.Now a mindthat is caught in | | loneliness, in this state of isolation, can | | never possibly understand what religion is. It | | can believe, it can have certain theories, | | concepts, formulas, it can try to identify | | itself with that which it calls God; but | | religion, it seems to me, has nothing | | whatsoever to do with any belief, with any | | priest, with any church or so-called sacred | | book. The state of the religious mind can be | | understood only when we begin to understand | | what beauty is; and the understanding of beauty | | must be approached through total aloneness. | | Only when the mind is completely alone can it | | know what is beauty, and not in any other | | state.Alonenessis obviously not isolation, and | | it is not uniqueness. To be unique is merely to | | be exceptional in some way, whereas to be | | completely alone demands extraordinary | | sensitivity, intelligence, understanding. To be | | completely alone implies that the mind is free | | of every kind of influence and is therefore | | uncontaminated by society; and it must be alone | | to understand what is religion-which is to find | | out for oneself whether there is something | | immortal, beyond time. | \____________________________________________________/ 5P9i0s8y19Z id=350 dt=Text Mon, 03 2 Monday, December 3rd 2007 (Day 337) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[02]--[01]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Knowing loneliness | | ================== | | | | Loneliness is entirely different from | | aloneness. That loneliness must be passed to be | | alone. Loneliness is not comparable with | | aloneness. The man who knows loneliness can | | never know that which is alone. Are you in that | | state of aloneness? Our minds are not | | integrated to be alone. The very process of the | | mind is separative. And that which separates | | knows loneliness.But aloneness is not | | separative. It is something which is not the | | many, which is not influenced by the many, | | which is not the result of the many, which is | | not put together as the mind is; the mind is of | | the many. Mind is not an entity that is alone, | | being put together, brought together, | | manufactured through centuries. Mind can never | | be alone. Mind can never know aloneness. But | | being aware of the loneliness when going | | through it, there comes into being that | | aloneness. Then only can there be that which is | | immeasurable. Unfortunately most of us seek | | dependence. We want companions, we want | | friends, we want to live in a state of | | separation, in a state wh ich brings about | | conflict. That which is alone can never be in a | | state of conflict. But mind can never perceive | | that, can never understand that, it can only | | know loneliness. | \____________________________________________________/ 5P9i0s8y19Z id=351 dt=Text Tue, 04 2 Tuesday, December 4th 2007 (Day 338) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[03]--[02]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Only in aloneness is there innocence | | ==================================== | | | | Most of us are never alone. You may withdraw | | into the mountains and live as a recluse, but | | when you are physically by yourself, you will | | have with you all your ideas, your experiences, | | your traditions, your knowledge of what has | | been. the Christian monk in a monastery cell is | | not alone; he is with his conceptual Jesus, | | with his theology, with the beliefs and dogmas | | of his particular conditioning. Similarly, the | | sannyasi in India who withdraws from the world | | and lives in isolation is not alone, for he too | | lives with his memories.I am talking of an | | aloneness in which the mind is totally free | | from the past, and only such a mind is | | virtuous, for only in this aloneness is there | | innocence. Perhaps you will say, "That is too | | much to ask. One cannot live like that in this | | chaotic world, where one has to go to the | | office every day, earn a livelihood, bear | | children, endure the nagging of one's wife or | | husband, and all the rest of it." But I think | | what is being said is directly related to | | everyday life and action; otherwise, it has no | | value at all. You see, out of this aloneness | | comes a virtue which is virile and which brings | | an extraordinary sense of purity and | | gentleness. It doesn't matter if one makes | | mistakes; that is of very little importance. | | What matters is to have this feeling of being | | completely alone, uncontaminated, for it is | | only such a mind tha t can know or be aware of | | that which is beyond the word, beyond the name, | | beyond all the projections of imagination. | \____________________________________________________/ 5P9i0s8y19Z id=352 dt=Text Wed, 05 2 Wednesday, December 5th 2007 (Day 339) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[04]--[03]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The one who is alone is innocent | | ================================ | | | | One of the factors of sorrow is the | | extraordinary loneliness of man. You may have | | companions, you may have gods, you may have a | | great deal of knowledge, you may be | | extraordinarily active socially, talking | | endless gossip about politics-and most | | politicians gossip anyhow-and still this | | loneliness remains. Therefore, man seeks to | | find significance in life and invents a | | significance, a meaning. But the loneliness | | still remains. So can you look at it without | | any comparison, just see it as it is, without | | trying to run away from it, without trying to | | cover it up, or to escape from it? Then you | | will see that loneliness becomes something | | entirely different.We are notalone. We are the | | result of a thousand influences, a thousand | | conditionings, psychological inheritances, | | propaganda, culture. We are not alone, and | | therefore we are secondhand human beings. When | | one is alone, totally alone, neither belonging | | to any family though one may have a family, nor | | belonging to any nation, to any culture, to any | | particular commitmen t, there is the sense of | | being an outsider-outsider to every form of | | thought, action, family, nation. And it is only | | the one who is completely alone who is | | innocent. It is this innocency that frees the | | mind from sorrow. | \____________________________________________________/ 5P9i0s8y19Z id=353 dt=Text Thu, 06 2 Thursday, December 6th 2007 (Day 340) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[05]--[04]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Create a new world a new civilization | | ====================================== | | | | If you have to create a new world, a new | | civilization, a new art, everything new, not | | contaminated by tradition, by fear, by | | ambitions, if you have to create something | | anonymous which is yours and mine, a new | | society, together, in which there is not you | | and me but an "ourness," must there not be a | | mind that is completely anonymous, therefore | | alone? This implies, does it not, that there | | must be a revolt against conformity, a revolt | | against respectability, because the respectable | | man is the mediocre man because he wants | | something, he is dependent on influence for his | | happiness, on what his neighbor thinks, on what | | his guru thinks, on what the Bhagavad-Gita or | | the Upanishads or the Bible or the Christ says. | | His mind is never alone. He never walks alone, | | but he always walks with a companion, the | | companion of this ideas.Is it notimportant to | | find out, to see, the whole significance of | | interference, of influence, the establishment | | of the "me," which is the contradiction of the | | anonymous? Seeing the whole of that, d oes not | | the question inevitably arise: Is it possible | | immediately to bring about that state of mind | | which is not influenced, which cannot be | | influenced by its own experience or by the | | experience of others, a mind which is | | incorruptible, which is alone? Then only is | | there a possibility of bringing about a | | different world, a different culture, a | | different society in which happiness is | | possible. | \____________________________________________________/ 5P9i0s8y19Z id=354 dt=Text Fri, 07 2 Friday, December 7th 2007 (Day 341) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[06]--[05]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Aloneness in which there is no fear | | =================================== | | | | It is only when the mind is capable of shedding | | all influences, all interferences, of being | | completely alone... there is creativeness.In | | the world, more and more technique is being | | developed-the technique of how to influence | | people through propaganda, through compulsion, | | through imitation, through examples, through | | idolatry, through the worship of the hero. | | There are innumerable books written on how to | | do a thing, how to think efficiently, how to | | build a house, how to put machinery together; | | so gradually we are losing initiative, the | | initiative to think out something original for | | ourselves. In our education, in our | | relationship with government, through various | | means, we are being influenced to conform, to | | imitate. And when we allow one influence to | | persuade us to a particular attitude or action, | | naturally we create resistance to other | | influences. In that very process of creating a | | resistance to another influence, are we not | | succumbing to it negatively?Should notthe mind | | always be in revolt so as to understand the | | influences that are always impinging, | | interfering, controlling, shaping? Is it not | | one of the factors of the mediocre mind that it | | is always fearful and, being in a state of | | confusion, it wants order, it wants | | consistency, it wants a form, a shape by which | | it can be guided, controlled, and yet these | | forms, these various influences create | | contradictions in the individual, create | | confusion in the individual. ...Any choice | | between influences is surely still a state of | | mediocrity....Must not the mind have the | | capacity to fathom-not to imitate, not to be | | shaped-and to be without fear? Should not such | | a mind be alone and therefore creative? That | | creativeness is not yours or mine, it is | | anonymous. | \____________________________________________________/ 5P9i0s8y19Z id=355 dt=Text Sat, 08 2 Saturday, December 8th 2007 (Day 342) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[07]--[06]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Begin here | | ========== | | | | A religious man does not seek God. The | | religious man is concerned with the | | transformation of society which is himself. The | | religious man is not the man that does | | innumerable rituals, follows traditions, lives | | in a dead, past culture, explaining endlessly | | the Gita or the Bible, endlessly chanting, or | | taking sannyasa-that is not a religious man; | | such a man is escaping from facts. The | | religious man is concerned totally and | | completely with the understanding of society | | which is himself. He is not separate from | | society. Bringing about in himself a complete, | | total mutation means complete cessation of | | greed, envy, ambition; and therefore he is not | | dependent on circumstances, though he is the | | result of circumstance-the food he eats, the | | books he reads, the cinemas he goes to, the | | religious dogmas, beliefs, rituals, and all | | that business. He is responsible, and therefore | | the religious man must understand himself, who | | is the product of societywhich he himself has | | created. Therefore to find reality he must | | begin here, no t in a temple, not in an | | image-whether the image is graven by the hand | | or by the mind. Otherwise how can he find | | something totally new, a new state? | \____________________________________________________/ 5P9i0s8y19Z id=356 dt=Text Sun, 09 2 Sunday, December 9th 2007 (Day 343) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[08]--[07]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The religious mind is explosive | | =============================== | | | | Can we discover for ourselves what is the | | religious mind? The scientist in his laboratory | | is really a scientist; he is not persuaded by | | his nationalism, by his fears, by his vanities, | | ambitions, and local demands; there, he is | | merely investigating. But outside the | | laboratory, he is like anybody else with his | | prejudices, with his ambitions, with his | | nationality, with his vanities, with his | | jealousies, and all the rest of it. Such a mind | | cannot approach the religious mind. The | | religious mind does not function from a center | | of authority, whether it is accumulated | | knowledge as tradition, or it is | | experience-which is really the continuation of | | tradition, the continuation of conditioning. | | The religious spirit does not think in terms of | | time, the immediate results, the immediate | | reformation within the pattern of society.... | | We said the religious mind is not a ritualistic | | mind; it does not belong to any church, to any | | group, to any pattern of thinking. The | | religious mind is the mind that has entered | | into the unknown, and you can not come to the | | unknown except by jumping; you cannot carefully | | calculate and enter the unknown. The religious | | mind is the real revolutionary mind, and the | | revolutionary mind is not a reaction to what | | has been. The religious mind is really | | explosive, creative-not in the accepted sense | | of the word creative, as in a poem, decoration, | | or building, as in architecture, music, poetry, | | and all the rest of it-it is in a state of | | creation. | \____________________________________________________/ 5P9i0s8y19Z id=357 dt=Text Mon, 10 2 Monday, December 10th 2007 (Day 344) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[09]--[08]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Prayer is a complex affair | | ========================== | | | | Like all deep human problems, prayer is a | | complex affair and not to be rushed at; it | | needs patience, careful and tolerant probing, | | and one cannot demand definite conclusions and | | decisions. Without understanding himself, he | | who prays may through his very prayer be led to | | self-delusion. We sometimes hear people say, | | and several have told me, that when they pray | | to what they call God for worldly things, their | | prayers are often granted. If they have faith, | | and depending upon the intensity of their | | prayer, what they seek-health, comfort, worldly | | possessions-they eventually get. If one | | indulges in petitionary prayer it brings its | | own reward, the thing asked for is often | | granted, and this further strengthens | | supplications. Then there is the prayer, not | | for things or for people, but to experience | | reality, God, which is also frequently | | answered; and there are still other forms of | | petitionary prayer, more subtle and devious, | | but nevertheless supplicating, begging and | | offering. All such prayers have their own | | reward, th ey bring their own experiences; but | | do they lead to the realization of the ultimate | | reality?Are we notthe result of the past, and | | are we not therefore related to the enormous | | reservoir of greed and hate, with their | | opposites? Surely, when we make an appeal, or | | offer a petitionary prayer, we are calling upon | | this reservoir of accumulated greed, and so on, | | which does being its own reward, and has its | | price.... Does supplication to another, to | | something outside, bring about the | | understanding of truth? | \____________________________________________________/ 5P9i0s8y19Z id=358 dt=Text Tue, 11 2 Tuesday, December 11th 2007 (Day 345) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[10]--[09]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The answerto prayer | | =================== | | | | Prayer, which is a supplication, a petition, | | can never find that reality which is not the | | outcome of a demand. We demand, supplicate, | | pray, only when we are in confusion, in sorrow, | | and not understanding that confusion and | | sorrow, we turn to somebody else. The answer to | | prayer is our own projection; in one way or | | another it is always satisfactory, gratifying, | | otherwise we would reject it. So, when one has | | learned the trick of quieting the mind through | | repetition, one keeps on with that habit, but | | the answer to supplication must obviously be | | shaped according to the desire of the person | | who supplicates.Now, prayer, supplication, | | petition, can never uncover that which is not | | the projection of the mind. To find that which | | is not the fabrication of the mind, the mind | | must be quiet-not made quiet by the repetition | | of words, which is self-hypnosis, nor by any | | other means of inducing the mind to be | | still.Stillnessthat is induced, enforced, is | | not stillness at all. It is like putting a | | child in the corner-superficiall y he may be | | quiet, but inwardly he is boiling. So, a mind | | that is made quiet by discipline is never | | really quiet, and stillness that is induced can | | never uncover that creative state in which | | reality comes into being. | \____________________________________________________/ 5P9i0s8y19Z id=359 dt=Text Wed, 12 2 Wednesday, December 12th 2007 (Day 346) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[11]--[10]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is religion a matter of belief | | =============================== | | | | Religion as we generally know it or acknowledge | | it, is a series of beliefs, of dogmas, of | | rituals, of superstitions, of worship of idols, | | of charms and gurus that will lead you to what | | you want as an ultimate goal. The ultimate | | truth is your projection, that is what you | | want, which will make you happy, which will | | give a certainty of the deathless state. So, | | the mind caught in all this creates a religion, | | a religion of dogmas, of priest-craft, of | | superstitions and idol-worship-and in that, you | | are caught, and the mind stagnates. Is that | | religion? Is religion a matter of belief, a | | matter of knowledge of other people's | | experiences and assertions? Or is religion | | merely the following of morality? You know it | | is comparatively easy to be moral-to do this | | and not to do that. Because it is easy, you can | | imitate a moral system. Behind that morality, | | lurks the self, growing, expanding, aggressive, | | dominating. But is that religion?You have to | | find out what truth is because that is the only | | thing that matters, not whether you are rich or | | poor, not whether you are happily married and | | have children, because they all come to an end, | | there is always death. So, without any form of | | belief, you must find out; you must have the | | vigor, the self-reliance, the initiative, so | | that for yourself you know what truth is, what | | God is. Belief will not give you anything; | | belief only corrupts, binds, darkens. The mind | | can only be free through vigor, through | | self-reliance. | \____________________________________________________/ 5P9i0s8y19Z id=360 dt=Text Thu, 13 2 Thursday, December 13th 2007 (Day 347) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[12]--[11]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Is there truth in religions | | ============================ | | | | The question is: Is there not truth in | | religions, in theories, in ideals, in beliefs? | | Let us examine. What do we mean by religion? | | Surely, not organized religion, not Hinduism, | | Buddhism, or Christianity-which are all | | organized beliefs with their propaganda, | | conversion, proselytism, compulsion, and so on. | | Is there any truth in organized religion? It | | may engulf, enmesh truth, but the organized | | religion itself is not true. Therefore, | | organized religion is false, it separates man | | from man. You are a Muslim, I am a Hindu, | | another is a Christian or a Buddhist-and we are | | wrangling, butchering each other. Is there any | | truth in that? We are not discussing religion | | as the pursuit of truth, but we are considering | | if there is any truth in organized religion. We | | are so conditioned by organized religion to | | think there is truth in it that we have come to | | believe that by calling oneself a Hindu, one is | | somebody, or one will find God. How absurd, | | sir; to find God, to find reality, there must | | be virtue. Virtue is freedom, and only through | | freedom can truth be discovered-not when you | | are caught in the hands of organized religion, | | with its beliefs. And is there any truth in | | theories, in ideals, in beliefs? Why do you | | have beliefs? Obviously, because beliefs give | | you security, comfort, safety, a guide. In | | yourself you are frightened, you want to be | | protected, you want to lean on somebody, and | | therefore you create the ideal, which prevents | | you from understanding that which is. | | Therefore, an ideal becomes a hindrance to | | action. | \____________________________________________________/ 5P9i0s8y19Z id=361 dt=Text Fri, 14 2 Friday, December 14th 2007 (Day 348) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[13]--[12]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | To climb high one must begin low | | ================================ | | | | Religious organizations become as fixed and as | | rigid as the thoughts of those who belong to | | them. Life is a constant change, a continual | | becoming, a ceaseless revolution, and because | | an organization can never be pliable, it stands | | in the way of change; it becomes reactionary to | | protect itself. The search for truth is | | individual, not congregational. To commune with | | the real there must be aloneness, not isolation | | but freedom from all influence and opinion. | | Organizations of thought inevitably become | | hindrances to thought.As you yourself are | | aware, the greed for power is almost | | inexhaustible in a so-called spiritual | | organization; this greed is covered over by all | | kinds of sweet and official-sounding words, but | | the canker of avariciousness, pride and | | antagonism is nourished and shared. From this | | grow conflict, intolerance, sectarianism and | | other ugly manifestations.Would it not be wiser | | to have small informed groups of twenty or | | twenty-five persons, without dues or | | membership, meeting where it is convenient to | | dis cuss gently the approach to reality? To | | prevent any group from becoming exclusive, each | | member could from time to time encourage and | | perhaps join another small group; thus it would | | be extensive, not narrow and parochial.To climb | | high one must begin low. Out of this small | | beginning one may help to create a more sane | | and happy world. | \____________________________________________________/ 5P9i0s8y19Z id=362 dt=Text Sat, 15 2 Saturday, December 15th 2007 (Day 349) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[14]--[13]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Your Gods are dividing you | | ========================== | | | | What is happening in the world? You have a | | Christian God, Hindu Gods, Mohammedans with | | their particular conception of God-each little | | sect with their particular truth; and all these | | truths are becoming like so many diseases in | | the world, separating people. These truths, in | | the hands of the few, are becoming the means of | | exploitation. You go to each, one after the | | other, tasting them all, because you begin to | | lose all sense of discrimination, because you | | are suffering and you want a remedy, and you | | accept any remedy that is offered by any sect, | | whether Christian, Hindu, or any other sect. | | So, what is happening? Your Gods are dividing | | you, your beliefs in God are dividing you and | | yet you talk about the brotherhood of man, | | unity in God, and at the same time deny the | | very thing that you want to find out, because | | you cling to these beliefs as the most potent | | means of destroying limitation, whereas they | | but intensify it. These things are so obvious. | \____________________________________________________/ 5P9i0s8y19Z id=363 dt=Text Sun, 16 2 Sunday, December 16th 2007 (Day 350) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[15]--[14]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | True religion | | ============= | | | | Do you know what religion is? It is not the | | chant, it is not in the performance of puja, or | | any other ritual, it is not in the worship of | | tin gods or stone images, it is not in the | | temples and churches, it is not in the reading | | of the Bible or the Gita, it is not in the | | repeating of a sacred name or in the following | | of some other superstition invented by men. | | None of this is religion.Religion is the | | feeling of goodness that love which is like the | | river living moving everlastingly. In that | | state you will find there comes a moment when | | there is no longer any search at all; and this | | ending of search is the beginning of something | | totally different. The search for God, for | | truth, the feeling of being completely good-not | | the cultivation of goodness, of humility, but | | the seeking out of something beyond the | | inventions and tricks of the mind, which means | | having a feeling for that something, living in | | it, being it-that is true religion. But you can | | do that only when you leave the pool you have | | dug for yourself and go o ut into the river of | | life. Then life has an astonishing way of | | taking care of you, because then there is no | | taking care on your part. Life carries you | | where it will because you are part of itself; | | then there is no problem of security, of what | | people say or don't say, and that is the beauty | | of life. | \____________________________________________________/ 5P9i0s8y19Z id=364 dt=Text Mon, 17 2 Monday, December 17th 2007 (Day 351) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[16]--[15]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A marvelous escape | | ================== | | | | What is the impetus behind the search for God, | | and is that search real? For most of us, it is | | an escape from actuality. So, we must be very | | clear in ourselves whether this search after | | God is an escape, or whether it is a search for | | truth in everything-truth in our relationships, | | truth in the value of things, truth in ideas. | | If we are seeking God merely because we are | | tired of this world and its miseries, then it | | is an escape. Then we create God, and therefore | | it is not God. The God of the temples, of the | | books, is not God, obviously-it is a marvelous | | escape. But if we try to find the truth, not in | | one exclusive set of actions, but in all our | | actions, ideas and relationships, if we seek | | the right evaluation of food, clothing, and | | shelter, then because our minds are capable of | | clarity and understanding, when we seek reality | | we shall find it. It will not then be an | | escape. But if we are confused with regard to | | the things of the world-food, clothing, | | shelter, relationship, and ideas-how can we | | find reality? We c an only invent reality. So, | | God, truth, or reality, is not to be known by a | | mind that is confused, conditioned, limited. | | How can such a mind think of reality or God? It | | has first to decondition itself. It has to free | | itself from its own limitations, and only then | | can it know what God is, obviously not before. | | Reality is the unknown, and that which is known | | is not the real. | \____________________________________________________/ 5P9i0s8y19Z id=365 dt=Text Tue, 18 2 Tuesday, December 18th 2007 (Day 352) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[17]--[16]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Your God is not God | | =================== | | | | A man who believes in God can never find God. | | If you are open to reality, there can be no | | belief in reality. If you are open to the | | unknown, there can be no belief in it. After | | all, belief is a form of self-protection, and | | only a petty mind can believe in God. Look at | | the belief of the aviators during the war who | | said God was their companion as they were | | dropping bombs! So you believe in God when you | | kill, when you are exploiting people. You | | worship God and go on ruthlessly extorting | | money, supporting the army-yet you say you | | believe in mercy, compassion, kindliness. ...As | | long as belief exists, there can never be the | | unknown; you cannot think about the unknown, | | thought cannot measure it. The mind is the | | product of the past, it is the result of | | yesterday, and can such a mind be open to the | | unknown? It can only project an image, but that | | projection is not real; so your god is not | | God-it is an image of your own making, an image | | of yourown gratification. There can be reality | | only when the mind understands the to tal | | process of itself and comes to an end. When the | | mind is completely empty-only then is it | | capable of receiving the unknown. The mind is | | not purged until it understands the content of | | relationship-its relationship with property, | | with people-until it has established the right | | relationship with everything. Until it | | understands the whole process of conflict in | | relationship, the mind cannot be free. Only | | when the mind is wholly silent, completely | | inactive, not projecting, when it is not | | seeking and is utterly still-only then that | | which is eternal and timeless comes into being. | \____________________________________________________/ 5P9i0s8y19Z id=366 dt=Text Wed, 19 2 Wednesday, December 19th 2007 (Day 353) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[18]--[17]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The religious man | | ================= | | | | What is the state of the mind which says, "I do | | not know whether there is God, whether there is | | love," that is, when there is no response of | | memory? Please don't immediately answer the | | question to yourselves because if you do, your | | answer will be merely the recognition of what | | you think it should or should not be. If you | | say, "It is a state of negation," you are | | comparing it with something that you already | | know; therefore, that state in which you say, | | "I do not know" is nonexistent....So the mind | | that is capable of saying, "I do not know," is | | in the only state in which anything can be | | discovered. But the man who says, "I know," the | | man you has studied infinitely the varieties of | | human experience and whose mind is burdened | | with information, with encyclopedic knowledge, | | can he ever experience something which is not | | to be accumulated? He will find it extremely | | hard. When the mind totally puts aside all the | | knowledge that it has acquired, when for it | | there are no Buddhas, no Christs, no Masters, | | no teachers, no r eligions, no quotations; when | | the mind is completely alone, uncontaminated, | | which means that the movement of the known has | | come to an end-it is only then that there is a | | possibility of a tremendous revolution, a | | fundamental change.... The religious man is he | | who does not belong to any religion, to any | | nation, to any race, who is inwardly completely | | alone, in a state of not-knowing, and for him | | the blessing ofthe sacred comes into being. | \____________________________________________________/ 5P9i0s8y19Z id=367 dt=Text Thu, 20 2 Thursday, December 20th 2007 (Day 354) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[19]--[18]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | I do not know | | ============= | | | | If one can really come to that state of saying, | | "I do not know," it indicates an extraordinary | | sense of humility; there is no arrogance of | | knowledge; there is no self-assertive answer to | | make an impression. When you can actually say, | | "I do not know," which very few are capable of | | saying, then in that state all fear ceases | | because all sense of recognition, the search | | into memory, has come to an end; there is no | | longer inquiry into the field of the known. | | Then comes the extraordinary thing. If you have | | so far followed what I am talking about, not | | just verbally, but if you are actually | | experiencing it, you will find that when you | | can say, "I do not know," all conditioning has | | stopped. And what then is the state of the | | mind? ...We are seeking something | | permanent-permanent in the sense of time, | | something enduring, everlasting. We see that | | everything about us is transient, in flux, | | being born, withering, and dying, and our | | search is always to establish something that | | will endure within the field of the known. But | | t hat which is truly sacred is beyond the | | measure of time; it is not to be found within | | the field of the known. The known operates only | | through thought, which is the response of | | memory to challenge. If I see that, and I want | | to find out how to end thinking, what am I to | | do? Surely, I must through self-knowledge be | | aware of the whole process of my thinking. I | | must see that every thought, however subtle, | | however lofty, or however ignoble, stupid, has | | its roots in the known, in memory. If I see | | that very clearly, then the mind, when | | confronted with an immense problem, is capable | | of saying, "I do not know," because it has no | | answer. | \____________________________________________________/ 5P9i0s8y19Z id=368 dt=Text Fri, 21 2 Friday, December 21st 2007 (Day 355) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[20]--[19]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Beyond the limitations of beliefs | | ================================= | | | | To be a theist or an atheist, to me, are both | | absurd. If you knew what truth is, what God is, | | you would neither be a theist nor an atheist, | | because in that awareness belief is | | unnecessary. It is the man who is not aware, | | who only hopes and supposes, that looks to | | belief or to disbelief, to support him, and to | | lead him to act in a particular way.Now, if you | | approach it quite differently, you will find | | out for yourselves, as individuals, something | | real which is beyond all the limitations of | | beliefs, beyond the illusion of words. But | | that-the discovery of truth, or God-demands | | great intelligence, which is not assertion of | | belief or disbelief, but the recognition of the | | hindrances created by lack of intelligence. So | | to discover God or truth-and I say such a thing | | does exist, I have realized it-to recognize | | that, to realize that, mind must be free of all | | the hindrances which have been created | | throughout the ages, based on self-protection | | and security. You cannot be free of security by | | merely saying that you are fr ee. To penetrate | | the walls of these hindrances, you need to have | | a great deal of intelligence, not mere | | intellect. Intelligence, to me, is mind and | | heart in full harmony; and then you will find | | out for yourself, without asking anyone, what | | that reality is. | \____________________________________________________/ 5P9i0s8y19Z id=369 dt=Text Sat, 22 2 Saturday, December 22nd 2007 (Day 356) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[21]--[20]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Free from the net of time | | ========================= | | | | Without meditation, there is no self-knowledge; | | without self-knowledge, there is no meditation. | | So, you must begin to know what you are. You | | cannot go far without beginning near, without | | understanding your daily process of thought, | | feeling , and action. In other words, thought | | must understand its own working, and when you | | see yourself in operation, you will observe | | that thought moves from the known to the known. | | You cannot think about the unknown. That which | | you know is not real because what you know is | | only in time. To be free from the net of time | | is the important concern, not to think about | | the unknown, because you cannot think about the | | unknown. The answers to your prayers are of the | | known. To receive the unknown, the mind itself | | must become the unknown. The mind is the result | | of the thought process, the result of time, and | | this thought process must come to an end. The | | mind cannot think of that which is eternal, | | timeless; therefore, the mind must be free of | | time, the time process of the mind must be | | dissol ved. Only when the mind is completely | | free from yesterday, and is therefore not using | | the present as a means to the future, is it | | capable of receiving the eternal.... Therefore, | | our concern in meditation is to know oneself, | | not only superficially, but the whole content | | of the inner, hidden consciousness. Without | | knowing all that and being free of its | | conditioning, you cannot possibly go beyond the | | mind's limits. That is why the thought process | | must cease, and for this cessation there must | | be knowledge of oneself. Therefore meditation | | is the beginning of wisdom, which is the | | understanding of one's own mind and heart. | \____________________________________________________/ 5P9i0s8y19Z id=370 dt=Text Sun, 23 2 Sunday, December 23rd 2007 (Day 357) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[22]--[21]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Meditation | | ========== | | | | I am going step by step into what is | | meditation. Please don't wait till the end, | | hoping to have a complete description of how to | | meditate. What we are doing now is part of | | meditation.Now, whatone has to do is to be | | aware of the thinker, and not try to resolve | | the contradiction and bring about an | | integration between thought and the thinker. | | The thinker is the psychological entity who has | | accumulated experience as knowledge; he is the | | timeíbound center that is the result of | | ever-changing environmental influence, and from | | this center he looks, he listens, he | | experiences. As long as one does not understand | | the structure and the anatomy of this center, | | there must always be conflict, and a mind in | | conflict cannot possibly understand the depth | | and the beauty of meditation.In meditation | | there can be no thinker, which means that | | thought must come to an end - the thought which | | is urged forward by the desire to achieve a | | result. Meditation has nothing to do with | | achieving a result. It is not a matter of | | breathing in a particular way, or looking at | | your nose, or awakening the power to perform | | certain tricks, or any of the rest of that | | immature nonsense.... Meditation is not | | something apart from life. When you are driving | | a car or sitting in a bus, when you are | | chatting aimlessly, when you are walking by | | yourself in a wood or watching a butterfly | | being carried along by the wind-to be | | choicelessly aware of all that is part of | | meditation. | \____________________________________________________/ 5P9i0s8y19Z id=371 dt=Text Mon, 24 2 Monday, December 24th 2007 (Day 358) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[23]--[22]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Know the whole content of one thought | | ===================================== | | | | Not being anything is the beginning of freedom. | | So if you are capable of feeling, of going into | | this you will find, as you become aware, that | | you are not free, that you are bound to very | | many different things, and that at the same | | time the mind hopes to be free. And you can see | | that the two are contradictory. So the mind has | | to investigate why it clings to anything. All | | this implies hard work. It is much more arduous | | than going to an office, than any physical | | labor, than all the sciences put together. | | Because the humble, intelligent mind is | | concerned with itself without being | | selfícentered; therefore it has to be | | extraordinarily alert, aware, and that means | | real hard work every day, every hour, every | | minute.... This demands insistent work because | | freedom does not come easily. Everything | | impedes - your wife, your husband, your son, | | your neighbor, your Gods, your religions, your | | tradition. All these impede you, but you have | | created them because you want security. And the | | mind that is seeking security can never find | | it. If you have watched a little in the world, | | you know there is no such thing as security. | | The wife dies, the husband dies, the son runs | | away - something happens. Life is not static, | | though we would like to make it so. No | | relationship is static because all life is | | movement. That is a thing to be grasped, the | | truth to be seen, felt, not something to be | | argued about. Then you will see, as you begin | | to investigate, that it is really a process of | | meditation.But do notbe mesmerized by that | | word. To be aware of every thought, to know | | from what source it springs and what is its | | intention - that is meditation. And to know the | | whole content of one thought reveals the whole | | process of the mind. | \____________________________________________________/ 5P9i0s8y19Z id=372 dt=Text Tue, 25 2 Tuesday, December 25th 2007 (Day 359) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[24]--[23]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Igniting the flame of selfawareness | | ==================================== | | | | If you find it difficult to be aware, then | | experiment with writing down every thought and | | feeling that arises throughout the day; write | | down your reactions of jealousy, envy, vanity, | | sensuality, the intentions behind your words, | | and so on.Spend sometime before breakfast in | | writing them down-which may necessitate going | | to bed earlier and putting aside some social | | affair. If you write these things down whenever | | you can, and in the evening before sleeping | | look over all that you have written during the | | day, study and examine it without judgment, | | without condemnation, you will begin to | | discover the hidden causes of y our thoughts | | and feelings, desires and words....Now, the | | important thing in this is to study with free | | intelligence what you have written down, and in | | studying it you will become aware of your own | | state. In the flame of self-awareness, of | | self-knowledge, the causes of conflict are | | discovered and consumed. You should continue to | | write down your thoughts and feelings, | | intentions and reactions, not once or twice, | | but for a considerable number of days until you | | are able to be aware of them | | instantly....Meditationis not only constant | | self-awareness, but constant abandonment of the | | self. Out of right thinking there is | | meditation, from which there comes the | | tranquility of wisdom; and in that serenity the | | highest is realized.Writing down what one | | thinks and feels, one's desires and reactions, | | brings about an inward awareness, the | | cooperation of the unconscious with the | | conscious, and this in turn leads to | | integration and understanding. | \____________________________________________________/ 5P9i0s8y19Z id=373 dt=Text Wed, 26 2 Wednesday, December 26th 2007 (Day 360) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[25]--[24]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | The way of meditation | | ===================== | | | | Is truth something final, absolute, fixed? We | | would like it to be absolute because then we | | could take shelter in it. We would like it to | | be permanent because then we could hold on to | | it, find happiness in it. But is truth | | absolute, continuous, to be experienced over | | and over again? The repetition of experience is | | the mere cultivation of memory, is it not? In | | moments of quietness, I may experience a | | certain truth, but if I cling to that | | experience through memory and make it absolute, | | fixed - is that truth? Is truth the | | continuation, the cultivation of memory? Or, is | | truth to be found only when the mind is utterly | | still? When the mind is not caught in memories, | | not cultivating memory as the centre of | | recognition, but is aware of everything I am | | saying, everything I am doing in my | | relationships, in my activities, seeing the | | truth of everything as it is from moment to | | moment - surely, that is the way of meditation, | | is it not? There is comprehension only when the | | mind is still, and the mind cannot be still as | | long as it is ignorant of itself. That | | ignorance is not dispelled through any form of | | discipline, through pursuing any authority, | | ancient or modern. Belief only creates | | resistance, isolation, and where there is | | isolation, there is no possibility of | | tranquillity. Tranquillity comes only when I | | understand the whole process of myself - the | | various entities in conflict with each other | | which compose the "me." As that is an arduous | | task, we turn to others to learn various tricks | | which we call meditation. The tricks of the | | mind are not meditation. Meditation is the | | beginning of self-knowledge, and without | | meditation, there is no self-knowledge. | \____________________________________________________/ 5P9i0s8y19Z id=374 dt=Text Thu, 27 2 Thursday, December 27th 2007 (Day 361) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[26]--[25]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | A mind in the state of creation | | =============================== | | | | Meditation is the emptying of the mind of all | | the things that the mind has put together. If | | you do that - perhaps you won't, but it doesn't | | matter, just listen to this - you will find | | that there is an extraordinary space in the | | mind, and that space is freedom. So you must | | demand freedom at the very beginning, and not | | just wait, hoping to have it at the end. You | | must seek out the significance of freedom in | | your work, in your relationships, in everything | | that you do. Then you will find that meditation | | is creation.Creation is a word that we all use | | so glibly, so easily. A painter puts on canvas | | a few colors and gets tremendously excited | | about it. It is his fulfilment, the means | | through which he expresses himself; it is his | | market in which to gain money or reputation - | | and he calls that "creation"! Every writer | | "creates," and there are schools of "creative" | | writing, but none of that has anything to do | | with creation. It is all the conditioned | | response of a mind that lives in a particular | | society.The creation of wh ich I am speaking is | | something entirely different. It is a mind that | | is in the state of creation. It may or it may | | not express that state. Expression has very | | little value. That state of creation has no | | cause, and therefore a mind in that state is | | every moment dying and living and loving and | | being. The whole of this is meditation. | \____________________________________________________/ 5P9i0s8y19Z id=375 dt=Text Fri, 28 2 Friday, December 28th 2007 (Day 362) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[27]--[26]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Lay the foundation instantly | | ============================ | | | | A still mind is not seeking experience of any | | kind. And if it is not seeking and therefore is | | completely still, without any movement from the | | past and therefore free from the known, then | | you will find, if you have gone that far, that | | there is a movement of the unknown which is not | | recognized, which is not translatable, which | | cannot be put into words - then you will find | | that there is a movement which is of the | | immense. That movement is of the timeless | | because in that there is no time, nor is there | | space, nor something in which to experience, | | nor something to gain, to achieve. Such a mind | | knows what is creation - not the creation of | | the painter, the poet, the verbalizer; but that | | creation which has no motive, which has no | | expression. That creation is love and | | death.This wholething from the beginning to the | | end is the way of meditation. A man who would | | meditate must understand himself. Without | | knowing yourself, you cannot go far. However | | much you may attempt to go far, you can go only | | so far as your own project ion; and your own | | projection is very near, is very close, and | | does not lead you anywhere. Meditation is that | | process of laying the foundation instantly, | | immediately, and bringing about- naturally, | | without any effort - that state of stillness. | | And only then is there a mind which is beyond | | time, beyond experience, and beyond knowing. | \____________________________________________________/ 5P9i0s8y19Z id=376 dt=Text Sat, 29 2 Saturday, December 29th 2007 (Day 363) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[28]--[27]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Finding silence | | =============== | | | | If you have followed this inquiry into what is | | meditation, and have understood the whole | | process of thinking, you will find that the | | mind is completely still. In that total | | stillness of the mind, there is no watcher, no | | observer, and therefore no experiencer at all; | | there is no entity who is gathering experience, | | which is the activity of a selfícentred mind. | | Don't say, "That is samadhi" - which is all | | nonsense, because you have only read of it in | | some book and have not discovered it for | | yourself. There is a vast difference between | | the word and the thing. The word is not the | | thing; the word door is not the door.So, to | | meditate is to purge the mind of its | | self-centred activity. And if you have come | | this far in meditation, you will find there is | | silence, a total emptiness. The mind is | | uncontaminated by society; it is no longer | | subject to any influence, to the pressure of | | any desire. It is completely alone, and being | | alone, untouched, it is innocent. Therefore | | there is a possibility for that which is | | timeless, e ternal, to come into being.This | | wholeprocess is meditation. | \____________________________________________________/ 5P9i0s8y19Z id=377 dt=Text Sun, 30 2 Sunday, December 30th 2007 (Day 364) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[29]--[28]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Generosity of the heart is the beginning of med | | =============================================== | | | | We are going to talk about something which | | needs a mind that can penetrate very | | profoundly. We must begin very near because we | | cannot go very far if we do not know how to | | begin very close, if we do not know how to take | | the first step. The flowering of meditation is | | goodness, and the generosity of the heart is | | the beginning of meditation. We have talked | | about many things concerning life, authority, | | ambition, fear, greed, envy, death, time; we | | have talked about many things. If you observe, | | if you have gone into it, if you have listened | | rightly, those are all the foundation for a | | mind that is capable of meditating. You cannot | | meditate if you are ambitious - you may play | | with the idea of meditation. If your mind is | | authority-ridden, bound by tradition, | | accepting, following, you will never know what | | it is to meditate on this extraordinary | | beauty....It is the pursuit of its own | | fulfilment through time that prevents | | generosity. And you need a generous mind - not | | only a wide mind, a mind that is full of space, | | but al so a heart that gives without thought, | | without a motive, and that does not seek any | | reward in return. But to give whatever little | | one has or however much one has - that quality | | of spontaneity of outgoing, without any | | restriction, without any withholding, is | | necessary. There can be no meditation without | | generosity, without goodness -which is to be | | free from pride, never to climb the ladder of | | success, never to know what it is to be famous; | | which is to die to whatever has been achieved, | | every minute of the day. It is only in such | | fertile ground that goodness can grow, can | | flower. And meditation is the flowering of | | goodness. | \____________________________________________________/ 5P9i0s8y19Z id=378 dt=Text Mon, 31 2 Monday, December 31st 2007 (Day 365) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[30]--[29]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | Meditation is essential to life | | =============================== | | | | To understand this whole problem of influence, | | the influence of experience, the influence of | | knowledge, of inward and outward motives - to | | find out what is true and what is false and to | | see the truth in the so-called false - all that | | requires tremendous insight, a deep inward | | comprehension of things as they are, does it | | not? This whole process is, surely, the way of | | meditation. Meditation is essential in life, in | | our everyday existence, as beauty is essential. | | The perception of beauty, the sensitivity to | | things, to the ugly as well as to the | | beautiful, is essential- to see a beautiful | | tree, a lovely sky of an evening, to see the | | vast horizon where the clouds are gathering as | | the sun is setting. All this is necessary, the | | perception of beauty and the understanding of | | the way of meditation, because all that is | | life, as is also your going to the office, the | | quarrels, miseries, the perpetual strain, | | anxiety, the deep fears, love, and starvation. | | Now the understanding of this total process of | | existence- the influe nces, the sorrows, the | | daily strain, the authoritative outlook, the | | political actions and so on- all this is life, | | and the process of understanding it all, and | | freeing the mind, is meditation. If one really | | comprehends this life then there is always a | | meditative process, always a process of | | contemplation- but not about something. To be | | aware of this whole process of existence, to | | observe it, to dispassionately enter into it, | | and to be free of it, is meditation. | \____________________________________________________/ 5P9i0s8y19Z id=379 dt=Text 2008 0 ..::::. ...:::: ..:: ':::: :::: .:'' '::: ..:' . '':: :. .: ::..: .:' .. ':: :: . :::. :: '::: ':'::::: :: .:::: ':. .:' . ::'::'.:: ::::. ' .::'' :: '':::. :. ::' ::..'.:: ' '::::'' ' ::.. ::: : ':.. ..::' ':..::: ' '' ... ' ::::.:: ...:. '':. :. . :'''. '. '' JIDDU KRISHNAMURTI'S ''' :::..':. :' : :.:::___ : _ __ _ _ __. ':::.'.: : ::::| _ ) ___ ___| |__ ___ / _| | | (_)/ _|___'::.': .::: .|'_ \/ _ \/ _ \ / / / _ \ _| | |__| | _/ -_) ':.: ::: ::|___/\___/\___/_\_\ \___/_| |____|_|_| \___|:.':. :: .: CALENDAR FOR TREEPAD (http://www.treepad.com).. ::: : .::..::::. N Y ___ ___ ___ ___ ' .::'':.'''.':: : : .' ..'::: ' E E <_ >| || |< . > ' ::'..: ::':: :: : ' : : :. ::: 'X A / / | / || / |/ . \' :: :... '.': :: : ::. .:::':: 'T 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/ _____________________________________________________________ | THIS IS THE END OF THIS BOOK OF LIFE CALENDAR FOR THIS YEAR | | IT WAS OFFERED FREELY BY http://bol.sf.net/ - REMEMBER TO | | COME BACK - FETCH A NEW ONE FOR NEXT YEAR & THXS 4 USING IT!| ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ***************************** ** DON'T FORGET THESE PHONES ** ***************************** NAME | PHONE | EM@IL ~~~~~~~~~~~~~~~~~~~~~~~+~~~~~~~~~~~~~~~~~~~~~~~~~~+~~~~~~~~~~~~~~~~ ~~~~~~~~~~~~~~~~~~~~~~~+~~~~~~~~~~~~~~~~~~~~~~~~~~+~~~~~~~~~~~~~~~~ _______________________________________________________________________ This calendar was built by Alberto Schiano with BOLtpCAL.exe version:0.51 in Buenos Aires, Argentina [ 2005-12-03 16:46:24 ] ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ~ please, support this effort with some coins as a sign of gratitude ~ ~ or help with some corrections - translations into other languages! ~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 5P9i0s8y19Z