dt=Text 2009 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 2009~ : : __________________________________ : 5P9i0s8y19Z dt=Text January 1 J-A-N-U-A-R-Y 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FQ FM LQ NM --+--+--+--+--+--+-- 05 12 19 27 01 02 03 04 ---+---+---+--- 05 06 07 08 09 10 11 12 13 14 15 16 17 18 CAPRICORN _/ [19]20 21 22 23 24 25 26 27 28 29 30 31 \_ AQUARIUS Monthly Goals: 5P9i0s8y19Z dt=Text Thu, 01 2 Thursday, January 1st 2009 (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 dt=Text Fri, 02 2 Friday, January 2nd 2009 (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 dt=Text Sat, 03 2 Saturday, January 3rd 2009 (Day 3) 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 dt=Text Sun, 04 2 Sunday, January 4th 2009 (Day 4) 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 dt=Text Mon, 05 2 Monday, January 5th 2009 (Day 5) FQ 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 dt=Text Tue, 06 2 Tuesday, January 6th 2009 (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 dt=Text Wed, 07 2 Wednesday, January 7th 2009 (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 dt=Text Thu, 08 2 Thursday, January 8th 2009 (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 dt=Text Fri, 09 2 Friday, January 9th 2009 (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 dt=Text Sat, 10 2 Saturday, January 10th 2009 (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 dt=Text Sun, 11 2 Sunday, January 11th 2009 (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 dt=Text Mon, 12 2 Monday, January 12th 2009 (Day 12) FM 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 dt=Text Tue, 13 2 Tuesday, January 13th 2009 (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 dt=Text Wed, 14 2 Wednesday, January 14th 2009 (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 dt=Text Thu, 15 2 Thursday, January 15th 2009 (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 dt=Text Fri, 16 2 Friday, January 16th 2009 (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 dt=Text Sat, 17 2 Saturday, January 17th 2009 (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 dt=Text Sun, 18 2 Sunday, January 18th 2009 (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 dt=Text Mon, 19 2 Monday, January 19th 2009 (Day 19) LQ 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 dt=Text Tue, 20 2 Tuesday, January 20th 2009 (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 dt=Text Wed, 21 2 Wednesday, January 21st 2009 (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 dt=Text Thu, 22 2 Thursday, January 22nd 2009 (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 dt=Text Fri, 23 2 Friday, January 23rd 2009 (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 dt=Text Sat, 24 2 Saturday, January 24th 2009 (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 dt=Text Sun, 25 2 Sunday, January 25th 2009 (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 dt=Text Mon, 26 2 Monday, January 26th 2009 (Day 26) 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 dt=Text Tue, 27 2 Tuesday, January 27th 2009 (Day 27) NM 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 lo nger 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 dt=Text Wed, 28 2 Wednesday, January 28th 2009 (Day 28) NM 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 dt=Text Thu, 29 2 Thursday, January 29th 2009 (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 dt=Text Fri, 30 2 Friday, January 30th 2009 (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 dt=Text Sat, 31 2 Saturday, January 31st 2009 (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 dt=Text February 1 F-E-B-R-U-A-R-Y 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FQ FM LQ NM --+--+--+--+--+--+-- 04 10 18 26 01 ---+---+---+--- 02 03 04 05 06 07 08 09 10 11 12 13 14 15 AQUARIUS _/ 16 17[18]19 20 21 22 23 24 25 26 27 28 \_ PISCES Monthly Goals: 5P9i0s8y19Z dt=Text Sun, 01 2 Sunday, February 1st 2009 (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 dt=Text Mon, 02 2 Monday, February 2nd 2009 (Day 33) 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 dt=Text Tue, 03 2 Tuesday, February 3rd 2009 (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 dt=Text Wed, 04 2 Wednesday, February 4th 2009 (Day 35) FQ 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 dt=Text Thu, 05 2 Thursday, February 5th 2009 (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 dt=Text Fri, 06 2 Friday, February 6th 2009 (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 dt=Text Sat, 07 2 Saturday, February 7th 2009 (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 dt=Text Sun, 08 2 Sunday, February 8th 2009 (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 dt=Text Mon, 09 2 Monday, February 9th 2009 (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 dt=Text Tue, 10 2 Tuesday, February 10th 2009 (Day 41) FM 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 dt=Text Wed, 11 2 Wednesday, February 11th 2009 (Day 42) FM 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 dt=Text Thu, 12 2 Thursday, February 12th 2009 (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 dt=Text Fri, 13 2 Friday, February 13th 2009 (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 dt=Text Sat, 14 2 Saturday, February 14th 2009 (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 dt=Text Sun, 15 2 Sunday, February 15th 2009 (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 dt=Text Mon, 16 2 Monday, February 16th 2009 (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 dt=Text Tue, 17 2 Tuesday, February 17th 2009 (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 dt=Text Wed, 18 2 Wednesday, February 18th 2009 (Day 49) LQ 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 dt=Text Thu, 19 2 Thursday, February 19th 2009 (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 dt=Text Fri, 20 2 Friday, February 20th 2009 (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 dt=Text Sat, 21 2 Saturday, February 21st 2009 (Day 52) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | MAR/ APR/ MAY/ JUN/ +--[23]--[22]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | a 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 dt=Text Sun, 22 2 Sunday, February 22nd 2009 (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 dt=Text Mon, 23 2 Monday, February 23rd 2009 (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 dt=Text Tue, 24 2 Tuesday, February 24th 2009 (Day 55) 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 dt=Text Wed, 25 2 Wednesday, February 25th 2009 (Day 56) 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 dt=Text Thu, 26 2 Thursday, February 26th 2009 (Day 57) NM 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 dt=Text Fri, 27 2 Friday, February 27th 2009 (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 dt=Text Sat, 28 2 Saturday, February 28th 2009 (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 dt=Text March 1 M-A-R-C-H 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FQ FM LQ NM --+--+--+--+--+--+-- 04 11 19 27 01 ---+---+---+--- 02 03 04 05 06 07 08 09 10 11 12 13 14 15 PISCES _/ 16 17 18 19[20]21 22 23 24 25 26 27 28 29 \_ ARIES 30 31 Monthly Goals: 5P9i0s8y19Z dt=Text Sun, 01 2 Sunday, March 1st 2009 (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 dt=Text Mon, 02 2 Monday, March 2nd 2009 (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 dt=Text Tue, 03 2 Tuesday, March 3rd 2009 (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 dt=Text Wed, 04 2 Wednesday, March 4th 2009 (Day 63) FQ 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 dt=Text Thu, 05 2 Thursday, March 5th 2009 (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 dt=Text Fri, 06 2 Friday, March 6th 2009 (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 dt=Text Sat, 07 2 Saturday, March 7th 2009 (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 dt=Text Sun, 08 2 Sunday, March 8th 2009 (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 dt=Text Mon, 09 2 Monday, March 9th 2009 (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 dt=Text Tue, 10 2 Tuesday, March 10th 2009 (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 dt=Text Wed, 11 2 Wednesday, March 11th 2009 (Day 70) FM 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 dt=Text Thu, 12 2 Thursday, March 12th 2009 (Day 71) 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 dt=Text Fri, 13 2 Friday, March 13th 2009 (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 dt=Text Sat, 14 2 Saturday, March 14th 2009 (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 dt=Text Sun, 15 2 Sunday, March 15th 2009 (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 dt=Text Mon, 16 2 Monday, March 16th 2009 (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 f ear. 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 dt=Text Tue, 17 2 Tuesday, March 17th 2009 (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 dt=Text Wed, 18 2 Wednesday, March 18th 2009 (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 dt=Text Thu, 19 2 Thursday, March 19th 2009 (Day 78) LQ 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 dt=Text Fri, 20 2 Friday, March 20th 2009 (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 dt=Text Sat, 21 2 Saturday, March 21st 2009 (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 dt=Text Sun, 22 2 Sunday, March 22nd 2009 (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 dt=Text Mon, 23 2 Monday, March 23rd 2009 (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 dt=Text Tue, 24 2 Tuesday, March 24th 2009 (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 dt=Text Wed, 25 2 Wednesday, March 25th 2009 (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 dt=Text Thu, 26 2 Thursday, March 26th 2009 (Day 85) 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 dt=Text Fri, 27 2 Friday, March 27th 2009 (Day 86) NM 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 dt=Text Sat, 28 2 Saturday, March 28th 2009 (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 dt=Text Sun, 29 2 Sunday, March 29th 2009 (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 dt=Text Mon, 30 2 Monday, March 30th 2009 (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 dt=Text Tue, 31 2 Tuesday, March 31st 2009 (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 dt=Text April 1 A-P-R-I-L 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FQ FM LQ NM --+--+--+--+--+--+-- 02 09 18 25 01 02 03 04 05 ---+---+---+--- 06 07 08 09 10 11 12 13 14 15 16 17 18 19 ARIES _/ [20]21 22 23 24 25 26 27 28 29 30 \_ TAURUS Monthly Goals: 5P9i0s8y19Z dt=Text Wed, 01 2 Wednesday, April 1st 2009 (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 dt=Text Thu, 02 2 Thursday, April 2nd 2009 (Day 92) FQ 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 dt=Text Fri, 03 2 Friday, April 3rd 2009 (Day 93) FQ 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 dt=Text Sat, 04 2 Saturday, April 4th 2009 (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 dt=Text Sun, 05 2 Sunday, April 5th 2009 (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 dt=Text Mon, 06 2 Monday, April 6th 2009 (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 dt=Text Tue, 07 2 Tuesday, April 7th 2009 (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 dt=Text Wed, 08 2 Wednesday, April 8th 2009 (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 dt=Text Thu, 09 2 Thursday, April 9th 2009 (Day 99) FM 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 sex. | | 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 dt=Text Fri, 10 2 Friday, April 10th 2009 (Day 100) FM 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 dt=Text Sat, 11 2 Saturday, April 11th 2009 (Day 101) 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 dt=Text Sun, 12 2 Sunday, April 12th 2009 (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 dt=Text Mon, 13 2 Monday, April 13th 2009 (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 dt=Text Tue, 14 2 Tuesday, April 14th 2009 (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 dt=Text Wed, 15 2 Wednesday, April 15th 2009 (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 dt=Text Thu, 16 2 Thursday, April 16th 2009 (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 dt=Text Fri, 17 2 Friday, April 17th 2009 (Day 107) 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 dt=Text Sat, 18 2 Saturday, April 18th 2009 (Day 108) LQ 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 dt=Text Sun, 19 2 Sunday, April 19th 2009 (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 dt=Text Mon, 20 2 Monday, April 20th 2009 (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 dt=Text Tue, 21 2 Tuesday, April 21st 2009 (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 dt=Text Wed, 22 2 Wednesday, April 22nd 2009 (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 dt=Text Thu, 23 2 Thursday, April 23rd 2009 (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 dt=Text Fri, 24 2 Friday, April 24th 2009 (Day 114) 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 dt=Text Sat, 25 2 Saturday, April 25th 2009 (Day 115) NM 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 dt=Text Sun, 26 2 Sunday, April 26th 2009 (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 dt=Text Mon, 27 2 Monday, April 27th 2009 (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 dt=Text Tue, 28 2 Tuesday, April 28th 2009 (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 dt=Text Wed, 29 2 Wednesday, April 29th 2009 (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 dt=Text Thu, 30 2 Thursday, April 30th 2009 (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 dt=Text May 1 M-A-Y 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FQ FM LQ NM --+--+--+--+--+--+-- 02 09 17 24 01 02 03 ---+---+---+--- 04 05 06 07 08 09 10 11 12 13 14 15 16 17 TAURUS _/ 18 19[20]21 22 23 24 25 26 27 28 29 30 31 \_ GEMINI Monthly Goals: 5P9i0s8y19Z dt=Text Fri, 01 2 Friday, May 1st 2009 (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 dt=Text Sat, 02 2 Saturday, May 2nd 2009 (Day 122) FQ 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 dt=Text Sun, 03 2 Sunday, May 3rd 2009 (Day 123) 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 dt=Text Mon, 04 2 Monday, May 4th 2009 (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 emotions, in a third | | your business interest which has nothing to do | | with your intellectual and emotional life. Your | | business mind treats life mer ely 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 dt=Text Tue, 05 2 Tuesday, May 5th 2009 (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 dt=Text Wed, 06 2 Wednesday, May 6th 2009 (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 dt=Text Thu, 07 2 Thursday, May 7th 2009 (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 dt=Text Fri, 08 2 Friday, May 8th 2009 (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 dt=Text Sat, 09 2 Saturday, May 9th 2009 (Day 129) FM 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 dt=Text Sun, 10 2 Sunday, May 10th 2009 (Day 130) 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 dt=Text Mon, 11 2 Monday, May 11th 2009 (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 dt=Text Tue, 12 2 Tuesday, May 12th 2009 (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 dt=Text Wed, 13 2 Wednesday, May 13th 2009 (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 dt=Text Thu, 14 2 Thursday, May 14th 2009 (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 dt=Text Fri, 15 2 Friday, May 15th 2009 (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 dt=Text Sat, 16 2 Saturday, May 16th 2009 (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 dt=Text Sun, 17 2 Sunday, May 17th 2009 (Day 137) LQ 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 dt=Text Mon, 18 2 Monday, May 18th 2009 (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 dt=Text Tue, 19 2 Tuesday, May 19th 2009 (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 dt=Text Wed, 20 2 Wednesday, May 20th 2009 (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 dt=Text Thu, 21 2 Thursday, May 21st 2009 (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 dt=Text Fri, 22 2 Friday, May 22nd 2009 (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 dt=Text Sat, 23 2 Saturday, May 23rd 2009 (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 dt=Text Sun, 24 2 Sunday, May 24th 2009 (Day 144) NM 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 dt=Text Mon, 25 2 Monday, May 25th 2009 (Day 145) NM 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 dt=Text Tue, 26 2 Tuesday, May 26th 2009 (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 dt=Text Wed, 27 2 Wednesday, May 27th 2009 (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 dt=Text Thu, 28 2 Thursday, May 28th 2009 (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 dt=Text Fri, 29 2 Friday, May 29th 2009 (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 | | immedi ately 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; therefore | | I reject the analytical process completely. The | | moment I perceive the fact that analysis cannot | | under any circumstances clear away the b urden | | 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 dt=Text Sat, 30 2 Saturday, May 30th 2009 (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 dt=Text Sun, 31 2 Sunday, May 31st 2009 (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 dt=Text June 1 J-U-N-E 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 07 16 23 29 01 02 03 04 05 06 07 ---+---+---+--- 08 09 10 11 12 13 14 15 16 17 18 19 20[21] GEMINI _/ 22 23 24 25 26 27 28 29 30 \_ CANCER Monthly Goals: 5P9i0s8y19Z dt=Text Mon, 01 2 Monday, June 1st 2009 (Day 152) 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 dt=Text Tue, 02 2 Tuesday, June 2nd 2009 (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 dt=Text Wed, 03 2 Wednesday, June 3rd 2009 (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 dt=Text Thu, 04 2 Thursday, June 4th 2009 (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 dt=Text Fri, 05 2 Friday, June 5th 2009 (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 dt=Text Sat, 06 2 Saturday, June 6th 2009 (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 dt=Text Sun, 07 2 Sunday, June 7th 2009 (Day 158) FM 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 dt=Text Mon, 08 2 Monday, June 8th 2009 (Day 159) FM 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 dt=Text Tue, 09 2 Tuesday, June 9th 2009 (Day 160) 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 dt=Text Wed, 10 2 Wednesday, June 10th 2009 (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 dt=Text Thu, 11 2 Thursday, June 11th 2009 (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 dt=Text Fri, 12 2 Friday, June 12th 2009 (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 dt=Text Sat, 13 2 Saturday, June 13th 2009 (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 dt=Text Sun, 14 2 Sunday, June 14th 2009 (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 dt=Text Mon, 15 2 Monday, June 15th 2009 (Day 166) 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 dt=Text Tue, 16 2 Tuesday, June 16th 2009 (Day 167) LQ 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 dt=Text Wed, 17 2 Wednesday, June 17th 2009 (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 dt=Text Thu, 18 2 Thursday, June 18th 2009 (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 dt=Text Fri, 19 2 Friday, June 19th 2009 (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 dt=Text Sat, 20 2 Saturday, June 20th 2009 (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 dt=Text Sun, 21 2 Sunday, June 21st 2009 (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 dt=Text Mon, 22 2 Monday, June 22nd 2009 (Day 173) 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 | | violence? You are following? Formally I have | | condemned violence, I have escaped from it, I | | ha ve 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 dt=Text Tue, 23 2 Tuesday, June 23rd 2009 (Day 174) NM 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 dt=Text Wed, 24 2 Wednesday, June 24th 2009 (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 dt=Text Thu, 25 2 Thursday, June 25th 2009 (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 dt=Text Fri, 26 2 Friday, June 26th 2009 (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 dt=Text Sat, 27 2 Saturday, June 27th 2009 (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 dt=Text Sun, 28 2 Sunday, June 28th 2009 (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 dt=Text Mon, 29 2 Monday, June 29th 2009 (Day 180) FQ 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 dt=Text Tue, 30 2 Tuesday, June 30th 2009 (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 dt=Text July 1 J-U-L-Y 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 07 15 22 29 01 02 03 04 05 ---+---+---+--- 06 07 08 09 10 11 12 13 14 15 16 17 18 19 CANCER _/ 20 21[22]23 24 25 26 27 28 29 30 31 \_ LEO Monthly Goals: 5P9i0s8y19Z dt=Text Wed, 01 2 Wednesday, July 1st 2009 (Day 182) 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 dt=Text Thu, 02 2 Thursday, July 2nd 2009 (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 dt=Text Fri, 03 2 Friday, July 3rd 2009 (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 dt=Text Sat, 04 2 Saturday, July 4th 2009 (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 dt=Text Sun, 05 2 Sunday, July 5th 2009 (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 dt=Text Mon, 06 2 Monday, July 6th 2009 (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 dt=Text Tue, 07 2 Tuesday, July 7th 2009 (Day 188) FM 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 dt=Text Wed, 08 2 Wednesday, July 8th 2009 (Day 189) 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 dt=Text Thu, 09 2 Thursday, July 9th 2009 (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 dt=Text Fri, 10 2 Friday, July 10th 2009 (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 dt=Text Sat, 11 2 Saturday, July 11th 2009 (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 dt=Text Sun, 12 2 Sunday, July 12th 2009 (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 dt=Text Mon, 13 2 Monday, July 13th 2009 (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 dt=Text Tue, 14 2 Tuesday, July 14th 2009 (Day 195) 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 simple mind. Simplicity is not a | | mere idea. To be simple demands a great deal of | | intelligence and sensitivity. | \____________________________________________________/ 5P9i0s8y19Z dt=Text Wed, 15 2 Wednesday, July 15th 2009 (Day 196) LQ 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 dt=Text Thu, 16 2 Thursday, July 16th 2009 (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 dt=Text Fri, 17 2 Friday, July 17th 2009 (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 dt=Text Sat, 18 2 Saturday, July 18th 2009 (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 dt=Text Sun, 19 2 Sunday, July 19th 2009 (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 dt=Text Mon, 20 2 Monday, July 20th 2009 (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 dt=Text Tue, 21 2 Tuesday, July 21st 2009 (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 dt=Text Wed, 22 2 Wednesday, July 22nd 2009 (Day 203) NM 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 dt=Text Thu, 23 2 Thursday, July 23rd 2009 (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 dt=Text Fri, 24 2 Friday, July 24th 2009 (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 dt=Text Sat, 25 2 Saturday, July 25th 2009 (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 dt=Text Sun, 26 2 Sunday, July 26th 2009 (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 dt=Text Mon, 27 2 Monday, July 27th 2009 (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 dt=Text Tue, 28 2 Tuesday, July 28th 2009 (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 dt=Text Wed, 29 2 Wednesday, July 29th 2009 (Day 210) FQ 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 dt=Text Thu, 30 2 Thursday, July 30th 2009 (Day 211) 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 dt=Text Fri, 31 2 Friday, July 31st 2009 (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 dt=Text August 1 A-U-G-U-S-T 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 06 14 20 27 01 02 ---+---+---+--- 03 04 05 06 07 08 09 10 11 12 13 14 15 16 LEO _/ 17 18 19 20 21[22]23 24 25 26 27 28 29 30 \_ VIRGO 31 Monthly Goals: 5P9i0s8y19Z dt=Text Sat, 01 2 Saturday, August 1st 2009 (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 dt=Text Sun, 02 2 Sunday, August 2nd 2009 (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 dt=Text Mon, 03 2 Monday, August 3rd 2009 (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 dt=Text Tue, 04 2 Tuesday, August 4th 2009 (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 dt=Text Wed, 05 2 Wednesday, August 5th 2009 (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 dt=Text Thu, 06 2 Thursday, August 6th 2009 (Day 218) FM 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 dt=Text Fri, 07 2 Friday, August 7th 2009 (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 dt=Text Sat, 08 2 Saturday, August 8th 2009 (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 dt=Text Sun, 09 2 Sunday, August 9th 2009 (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, destructive 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 whic h 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 dt=Text Mon, 10 2 Monday, August 10th 2009 (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 dt=Text Tue, 11 2 Tuesday, August 11th 2009 (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 dt=Text Wed, 12 2 Wednesday, August 12th 2009 (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 dt=Text Thu, 13 2 Thursday, August 13th 2009 (Day 225) 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 dt=Text Fri, 14 2 Friday, August 14th 2009 (Day 226) LQ 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 dt=Text Sat, 15 2 Saturday, August 15th 2009 (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 dt=Text Sun, 16 2 Sunday, August 16th 2009 (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 dt=Text Mon, 17 2 Monday, August 17th 2009 (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 dt=Text Tue, 18 2 Tuesday, August 18th 2009 (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 dt=Text Wed, 19 2 Wednesday, August 19th 2009 (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 dt=Text Thu, 20 2 Thursday, August 20th 2009 (Day 232) NM 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 dt=Text Fri, 21 2 Friday, August 21st 2009 (Day 233) NM 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 dt=Text Sat, 22 2 Saturday, August 22nd 2009 (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 dt=Text Sun, 23 2 Sunday, August 23rd 2009 (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 dt=Text Mon, 24 2 Monday, August 24th 2009 (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 dt=Text Tue, 25 2 Tuesday, August 25th 2009 (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 dt=Text Wed, 26 2 Wednesday, August 26th 2009 (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 dt=Text Thu, 27 2 Thursday, August 27th 2009 (Day 239) FQ 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 dt=Text Fri, 28 2 Friday, August 28th 2009 (Day 240) FQ 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 dt=Text Sat, 29 2 Saturday, August 29th 2009 (Day 241) 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 dt=Text Sun, 30 2 Sunday, August 30th 2009 (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 dt=Text Mon, 31 2 Monday, August 31st 2009 (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 dt=Text September 1 S-E-P-T-E-M-B-E-R 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 05 12 19 26 01 02 03 04 05 06 ---+---+---+--- 07 08 09 10 11 12 13 14 15 16 17 18 19 20 VIRGO _/ 21[22]23 24 25 26 27 28 29 30 \_ LIBRA Monthly Goals: 5P9i0s8y19Z dt=Text Tue, 01 2 Tuesday, September 1st 2009 (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 dt=Text Wed, 02 2 Wednesday, September 2nd 2009 (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 dt=Text Thu, 03 2 Thursday, September 3rd 2009 (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 dt=Text Fri, 04 2 Friday, September 4th 2009 (Day 247) 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 dt=Text Sat, 05 2 Saturday, September 5th 2009 (Day 248) FM 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 with 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 wit h | | 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 voice, the smile, | | everything-is incapable of finding what is | | true.But we spend our days and years in | | cultivating the intellect, in arguing, di | | scussing, 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 dt=Text Sun, 06 2 Sunday, September 6th 2009 (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 dt=Text Mon, 07 2 Monday, September 7th 2009 (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 dt=Text Tue, 08 2 Tuesday, September 8th 2009 (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 dt=Text Wed, 09 2 Wednesday, September 9th 2009 (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 dt=Text Thu, 10 2 Thursday, September 10th 2009 (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 dt=Text Fri, 11 2 Friday, September 11th 2009 (Day 254) 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 dt=Text Sat, 12 2 Saturday, September 12th 2009 (Day 255) LQ 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 dt=Text Sun, 13 2 Sunday, September 13th 2009 (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 dt=Text Mon, 14 2 Monday, September 14th 2009 (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 dt=Text Tue, 15 2 Tuesday, September 15th 2009 (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 dt=Text Wed, 16 2 Wednesday, September 16th 2009 (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 dt=Text Thu, 17 2 Thursday, September 17th 2009 (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 dt=Text Fri, 18 2 Friday, September 18th 2009 (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 dt=Text Sat, 19 2 Saturday, September 19th 2009 (Day 262) NM 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 dt=Text Sun, 20 2 Sunday, September 20th 2009 (Day 263) 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 dt=Text Mon, 21 2 Monday, September 21st 2009 (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 dt=Text Tue, 22 2 Tuesday, September 22nd 2009 (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 dt=Text Wed, 23 2 Wednesday, September 23rd 2009 (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 dt=Text Thu, 24 2 Thursday, September 24th 2009 (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 dt=Text Fri, 25 2 Friday, September 25th 2009 (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 dt=Text Sat, 26 2 Saturday, September 26th 2009 (Day 269) FQ 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 dt=Text Sun, 27 2 Sunday, September 27th 2009 (Day 270) 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 conscious 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 past | | and our thought is the conditioned response to | | the challenge of a fact; the more you respond | | according to the conditioning of belief, of t | | he 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 dt=Text Mon, 28 2 Monday, September 28th 2009 (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 dt=Text Tue, 29 2 Tuesday, September 29th 2009 (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 dt=Text Wed, 30 2 Wednesday, September 30th 2009 (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 dt=Text October 1 O-C-T-O-B-E-R 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 04 11 18 26 01 02 03 04 ---+---+---+--- 05 06 07 08 09 10 11 12 13 14 15 16 17 18 LIBRA _/ 19 20 21[22]23 24 25 26 27 28 29 30 31 \_ SCORPIO Monthly Goals: 5P9i0s8y19Z dt=Text Thu, 01 2 Thursday, October 1st 2009 (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 dt=Text Fri, 02 2 Friday, October 2nd 2009 (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 dt=Text Sat, 03 2 Saturday, October 3rd 2009 (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 dt=Text Sun, 04 2 Sunday, October 4th 2009 (Day 277) FM 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 dt=Text Mon, 05 2 Monday, October 5th 2009 (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 dt=Text Tue, 06 2 Tuesday, October 6th 2009 (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 dt=Text Wed, 07 2 Wednesday, October 7th 2009 (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 dt=Text Thu, 08 2 Thursday, October 8th 2009 (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 dt=Text Fri, 09 2 Friday, October 9th 2009 (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 dt=Text Sat, 10 2 Saturday, October 10th 2009 (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 dt=Text Sun, 11 2 Sunday, October 11th 2009 (Day 284) LQ 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 dt=Text Mon, 12 2 Monday, October 12th 2009 (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 dt=Text Tue, 13 2 Tuesday, October 13th 2009 (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 dt=Text Wed, 14 2 Wednesday, October 14th 2009 (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 dt=Text Thu, 15 2 Thursday, October 15th 2009 (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 dt=Text Fri, 16 2 Friday, October 16th 2009 (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 dt=Text Sat, 17 2 Saturday, October 17th 2009 (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 dt=Text Sun, 18 2 Sunday, October 18th 2009 (Day 291) NM 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 dt=Text Mon, 19 2 Monday, October 19th 2009 (Day 292) 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 | | hope, then it means it may be possible; you do | | not know. Do you understand the difference | | between the two? | \____________________________________________________/ 5P9i0s8y19Z dt=Text Tue, 20 2 Tuesday, October 20th 2009 (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 dt=Text Wed, 21 2 Wednesday, October 21st 2009 (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 dt=Text Thu, 22 2 Thursday, October 22nd 2009 (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 dt=Text Fri, 23 2 Friday, October 23rd 2009 (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 dt=Text Sat, 24 2 Saturday, October 24th 2009 (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 dt=Text Sun, 25 2 Sunday, October 25th 2009 (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 dt=Text Mon, 26 2 Monday, October 26th 2009 (Day 299) FQ 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 dt=Text Tue, 27 2 Tuesday, October 27th 2009 (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 dt=Text Wed, 28 2 Wednesday, October 28th 2009 (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 dt=Text Thu, 29 2 Thursday, October 29th 2009 (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 dt=Text Fri, 30 2 Friday, October 30th 2009 (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 dt=Text Sat, 31 2 Saturday, October 31st 2009 (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 dt=Text November 1 N-O-V-E-M-B-E-R 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 03 10 17 25 01 ---+---+---+--- 02 03 04 05 06 07 08 09 10 11 12 13 14 15 SCORPIO _/ 16 17 18 19 20[21]22 23 24 25 26 27 28 29 \_ SAGITTARIUS 30 Monthly Goals: 5P9i0s8y19Z dt=Text Sun, 01 2 Sunday, November 1st 2009 (Day 305) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ DEC/ JAN/ MAR/ +--[01]--[31]--[30]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 02 2 Monday, November 2nd 2009 (Day 306) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ JAN/ MAR/ +--[02]--[01]--[31]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 03 2 Tuesday, November 3rd 2009 (Day 307) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[03]--[02]--[01]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 04 2 Wednesday, November 4th 2009 (Day 308) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[04]--[03]--[02]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 05 2 Thursday, November 5th 2009 (Day 309) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[05]--[04]--[03]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 06 2 Friday, November 6th 2009 (Day 310) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[06]--[05]--[04]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 07 2 Saturday, November 7th 2009 (Day 311) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[07]--[06]--[05]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 08 2 Sunday, November 8th 2009 (Day 312) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[08]--[07]--[06]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 09 2 Monday, November 9th 2009 (Day 313) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[09]--[08]--[07]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 10 2 Tuesday, November 10th 2009 (Day 314) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[10]--[09]--[08]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 11 2 Wednesday, November 11th 2009 (Day 315) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[11]--[10]--[09]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 with 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 dt=Text Thu, 12 2 Thursday, November 12th 2009 (Day 316) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[12]--[11]--[10]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 13 2 Friday, November 13th 2009 (Day 317) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[13]--[12]--[11]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 14 2 Saturday, November 14th 2009 (Day 318) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[14]--[13]--[12]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 15 2 Sunday, November 15th 2009 (Day 319) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[15]--[14]--[13]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 16 2 Monday, November 16th 2009 (Day 320) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[16]--[15]--[14]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 17 2 Tuesday, November 17th 2009 (Day 321) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[17]--[16]--[15]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 18 2 Wednesday, November 18th 2009 (Day 322) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[18]--[17]--[16]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 19 2 Thursday, November 19th 2009 (Day 323) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[19]--[18]--[17]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 20 2 Friday, November 20th 2009 (Day 324) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[20]--[19]--[18]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 21 2 Saturday, November 21st 2009 (Day 325) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[21]--[20]--[19]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 22 2 Sunday, November 22nd 2009 (Day 326) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[22]--[21]--[20]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 23 2 Monday, November 23rd 2009 (Day 327) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[23]--[22]--[21]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 24 2 Tuesday, November 24th 2009 (Day 328) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[24]--[23]--[22]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 25 2 Wednesday, November 25th 2009 (Day 329) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[25]--[24]--[23]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 26 2 Thursday, November 26th 2009 (Day 330) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[26]--[25]--[24]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 27 2 Friday, November 27th 2009 (Day 331) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[27]--[26]--[25]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 28 2 Saturday, November 28th 2009 (Day 332) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[28]--[27]--[26]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 29 2 Sunday, November 29th 2009 (Day 333) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[29]--[28]--[27]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 30 2 Monday, November 30th 2009 (Day 334) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ FEB/ MAR/ +--[30]--[29]--[28]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text December 1 D-E-C-E-M-B-E-R 2 0 0 9 : M.O.O.N : --+--+--+--+--+--+-- ---+---+---+--- MO TU WE TH FR SA SU FM LQ NM FQ --+--+--+--+--+--+-- 02 09 16 25 01 02 03 04 05 06 ---+---+---+--- 07 08 09 10 11 12 13 14 15 16 17 18 19[20] SAGITTARIUS _/ 21 22 23 24 25 26 27 28 29 30 31 \_ CAPRICORN Monthly Goals: 5P9i0s8y19Z dt=Text Tue, 01 2 Tuesday, December 1st 2009 (Day 335) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | DEC/ JAN/ MAR/ MAR/ +--[31]--[30]--[01]--[31] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 02 2 Wednesday, December 2nd 2009 (Day 336) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ JAN/ MAR/ APR/ +--[01]--[31]--[02]--[01] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 03 2 Thursday, December 3rd 2009 (Day 337) FM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[02]--[01]--[03]--[02] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 04 2 Friday, December 4th 2009 (Day 338) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[03]--[02]--[04]--[03] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 that can know or be aware of | | that which is beyond the word, beyond the name, | | beyond all the projections of imagination. | \____________________________________________________/ 5P9i0s8y19Z dt=Text Sat, 05 2 Saturday, December 5th 2009 (Day 339) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[04]--[03]--[05]--[04] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 06 2 Sunday, December 6th 2009 (Day 340) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[05]--[04]--[06]--[05] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 07 2 Monday, December 7th 2009 (Day 341) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[06]--[05]--[07]--[06] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 08 2 Tuesday, December 8th 2009 (Day 342) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[07]--[06]--[08]--[07] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 09 2 Wednesday, December 9th 2009 (Day 343) LQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[08]--[07]--[09]--[08] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 10 2 Thursday, December 10th 2009 (Day 344) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[09]--[08]--[10]--[09] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 11 2 Friday, December 11th 2009 (Day 345) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[10]--[09]--[11]--[10] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 12 2 Saturday, December 12th 2009 (Day 346) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[11]--[10]--[12]--[11] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 13 2 Sunday, December 13th 2009 (Day 347) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[12]--[11]--[13]--[12] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 14 2 Monday, December 14th 2009 (Day 348) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[13]--[12]--[14]--[13] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 15 2 Tuesday, December 15th 2009 (Day 349) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[14]--[13]--[15]--[14] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 16 2 Wednesday, December 16th 2009 (Day 350) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[15]--[14]--[16]--[15] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 17 2 Thursday, December 17th 2009 (Day 351) NM TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[16]--[15]--[17]--[16] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 18 2 Friday, December 18th 2009 (Day 352) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[17]--[16]--[18]--[17] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sat, 19 2 Saturday, December 19th 2009 (Day 353) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[18]--[17]--[19]--[18] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 20 2 Sunday, December 20th 2009 (Day 354) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[19]--[18]--[20]--[19] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 21 2 Monday, December 21st 2009 (Day 355) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[20]--[19]--[21]--[20] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 22 2 Tuesday, December 22nd 2009 (Day 356) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[21]--[20]--[22]--[21] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 23 2 Wednesday, December 23rd 2009 (Day 357) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[22]--[21]--[23]--[22] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 24 2 Thursday, December 24th 2009 (Day 358) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[23]--[22]--[24]--[23] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Fri, 25 2 Friday, December 25th 2009 (Day 359) FQ TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[24]--[23]--[25]--[24] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 your thoughts and | | feelings, desires and words....Now, the | | important thing in this is to study with free | | intelligence what you have written do wn, 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 dt=Text Sat, 26 2 Saturday, December 26th 2009 (Day 360) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[25]--[24]--[26]--[25] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Sun, 27 2 Sunday, December 27th 2009 (Day 361) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[26]--[25]--[27]--[26] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Mon, 28 2 Monday, December 28th 2009 (Day 362) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[27]--[26]--[28]--[27] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Tue, 29 2 Tuesday, December 29th 2009 (Day 363) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[28]--[27]--[29]--[28] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Wed, 30 2 Wednesday, December 30th 2009 (Day 364) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ FEB/ MAR/ APR/ +--[29]--[28]--[30]--[29] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text Thu, 31 2 Thursday, December 31st 2009 (Day 365) TO-DO: APPOINTMENTS: DAILY LOG: +-->30+-->60+-->90+-->120 | JAN/ MAR/ MAR/ APR/ +--[30]--[01]--[31]--[30] ,-----------------------------------------------, ,' ___ ___ \ . | _ _| _. / _ ||_ _ _ |__|_ : | |(_)(_|(_|\/_> || |(_)|_|(_|| ||_ | +--------------- /--------------- _|-----------------+ | | | 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 dt=Text FirstAids 1 )_(_)_(_)_(_)_(_)_(_)_(_)_(_ (_)_(_)_(,-------.._(_)_(_)_ )_(_)_,-'' :::::: `-..(_)_(_ (_)_,;' :: :: `:.(_)_ )_(// :: :: \\_(_ (_;;::::::::: :::::::::::)_ )_||:: FIRST AID KIT ::||(_ (_::::::::::: :::::::::;;)_ )_(\\ :: :: //_(_ (_)_`:. :: :: ,;'(_)_ )_(_)_'-.. :::::: ,-''(_)_(_ (_)_(_)_(`-------''_(_)_(_)_ )_(_)_(_)_(_)_(_)_(_)_(_)_(_ You should have the following sterile and newly-bought items: * Adhesive Bandages, of varied size and shape, from regular Band-Aid shapes to small squares to large * Small (but sharp) scissors * A package of gauze pads. They can be large, because you can always cut them if necessary. * Adhesive tape (Not like cellophane tape) * Cotton Balls, large and small * Rubbing Alcohol wipes for cleaning external surfaces only (i.e. cleaning dirt off of unbroken skin, or wiping down a surface) * Antibiotic Ointment, for keeping the infection out of cuts, scrapes, etc. Neosporin is recommended, because it does not sting the cut. * A thermometer * Tweezers for pulling out splinter * Latex gloves, in case of blood * Alcohol * Hydrogen peroxide. Warnings * Wash tweezers, scissors, and thermometer after each use. * Be aware of what you use and don't let supplies get low! )_(_)_(_)_(_)_(_)_(_)_(_)_(_ (_)_(_)_(,-------.._(_)_(_)_ )_(_)_,-'' :::::: `-..(_)_(_ (_)_,;' :: :: `:.(_)_ )_(// :: :: \\_(_ (_;;::::::::: :::::::::::)_ )_||::FIRST AID GUIDE ::||(_ (_::::::::::: :::::::::;;)_ )_(\\ :: :: //_(_ (_)_`:. :: :: ,;'(_)_ )_(_)_'-.. :::::: ,-''(_)_(_ (_)_(_)_(`-------''_(_)_(_)_ )_(_)_(_)_(_)_(_)_(_)_(_)_(_ < http://www.first-aid-product.com/pgFirstAidGuide.htm > QUICK LINK TO TYPE OF INJURY: ---------------------------- ##| ##| Bleeding ##| Cleaning and bandaging wounds ##| Eye injuries ##| Burns ##| Chemical burns ##| Sunburn ##| Unconsciousness ##| Choking ##| Infant Choking ##| Poison ##| Animal bites ##| Bee stings ##| ::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: BLEEDING -------- Before providing care, put on protective gloves or use a barrier between you and the victim, to reduce the chance of disease transmission while assisting the injured person. Cleanse your hands thoroughly with soap and water when finished. Basic first aid treatment: ------------------------- * CALL 911 for medical assistance. * Keep victim lying down. * Apply direct pressure using a clean cloth or sterile dressing directly on the wound. * DO NOT take out any object that is lodged in a wound; see a doctor for help in removal. * If there are no signs of a fracture in the injured area, carefully elevate the wound above the victim's heart. * Once bleeding is controlled, keep victim warm by covering with a blanket, continuing to monitor for shock. CLEANING & BANDAGING WOUNDS --------------------------- * Wash your hands and cleanse the injured area with clean soap and water, then blot dry. * Apply antibiotic ointment to minor wound and cover with a sterile gauze dressing or bandage that is slightly larger than the actual wound. EYE INJURIES ------------ * If an object is impaled in the eye, CALL 911 and DO NOT remove the object. * Cover both eyes with sterile dressings or eye cups to immobilize. * Covering both eyes will minimize the movement of the injured eye. * DO NOT rub or apply pressure, ice, or raw meat to the injured eye. * If the injury is a black eye, you may apply ice to cheek and area around eye, but not directly on the eyeball itself. How to flush the eyes: If chemical is in only one eye, flush by positioning the victim's head with the contaminated eye down. . . to prevent flushing the chemical from one eye to another. Flush with cool or room temperature water for 15 minutes or more. Remove contact lenses after flushing. BURNS ----- First Degree Burn: Skin will appear red and may be swollen or painful. Generally does not require medical attention. Second Degree Burn: Skin will appear red, blistered and swollen. May require medical attention. Third Degree Burn: Skin will be visibly charred and may be white. Usually very painful. REQUIRES MEDICAL ATTENTION. Basic first aid treatment for 1st degree & some 2nd degree burns: Submerge burn area immediately in cool water until pain stops. If affected area is large, cover with cool wet cloths. Do not break blisters if they are present. If pain persists but no medical assistance is needed, apply medicated first aid cream or gel and cover with sterile dressing. If medical attention is needed, do not apply any cream. Just cover with a dry, sterile dressing and seek medical help immediately. basic first aid treatment for 3rd degree & some 2nd degree burns: CALL 911!! Third degree burns MUST RECEIVE MEDICAL ATTENTION IMMEDIATELY! DO NOT try to remove any clothing stuck to the burned area. Cover with sterile dressing or clean sheet. DO NOT apply any creams or gels. CHEMICAL BURNS -------------- * Flush the affected area with cool running water for at least 15 minutes. * Remove all clothing and jewelry that has been contaminated. * Monitor victim for shock and seek medical assistance. * If chemical burn is in the eyes, flush continuously with water and seek medical attention immediately. SUNBURN ------- * Avoid any further exposure to direct sunlight. * Drink plenty of water to prevent dehydration. * Do not apply cold water or ice to a severe burn. * Use over-the-counter remedies to remove discomfort. * If burn is severe and blisters develop, seek medical attention. UNCONSCIOUSNESS --------------- * Do not leave an unconscious victim alone except to call 911 for medical help. * Assess victim’s state of awareness by asking if they are OK. * Check the victim’s Airway, Breathing, and Circulation (ABC’s). * If the victim’s ABC’s are not present, perform CPR. IMPORTANT: only a trained & qualified person should administer CPR. * If ABC’s are present and spinal injury is not suspected, place victim on their side with their chin toward the ground to allow for secretion drainage. * Cover the victim with blanket to keep warm and prevent shock. If victim communicates feeling warm, remove blanket. CHOKING ------- * Ask the victim, "Are you OK?" * do not interfere or give first aid if the victim can speak, breathe, or cough. * If the victim cannot speak, breathe, or cough, ask for someone to call 911 and then perform the Heimlich maneuver (abdominal thrust). * How to perform the Heimlich maneuver: Position yourself behind the victim with your arms around victim’s stomach. Place the thumb-side of your fist above the victim’s navel and below the lower end of the breastbone. Take hold of your fist with your free hand and pull fist upward and in, quickly and firmly. Continue with thrusts until the object is dislodged or airway is clear. INFANT CHOKING -------------- * Place infant face down on your forearm supporting the head and neck with your hand. Rest your hand on your knee with the infant’s head lower than it’s body. * With the heel of your hand give four blows between the infant’s shoulder blades. * Turn infant over, place two fingers on the center of the infant’s chest (just below the nipples) and perform up to five chest thrusts. * Repeat until obstruction is clear. * seek medical attention after any choking incident, since complications may arise. POISON ------ * Call your local Poison Control Center or 911 for immediate medical attention. * Antidotes on labels may be wrong!! do not follow them unless instructed by a physician. * never give anything by mouth (milk, water, Ipecac, etc.) until you have consulted with a medical professional. * Keep a one ounce bottle of Ipecac on hand at all times in case of an emergency, and give only when instructed by a physician. * If the poison is on the skin, flush skin with water for 15 minutes, then wash and rinse with soap and water. * If poison is in the eye, flush with lukewarm water for 15 minutes. Adults can stand under the shower with eyes open. always consult medical professionals after any eye injury has occurred. ANIMAL BITES ------------ * Control any bleeding by applying direct pressure or with elevation.To avoid risk of infection, do not close wound. * Rinse the bite thoroughly, holding it under running water. Cleanse with soap and water and hold under water again for five minutes. * do not put ointments or medicines on wound. Cover with dry sterile bandage or gauze. * seek medical assistance immediately. * note: report animal and human bites to local police and/or health authorities. BEE STING --------- * If possible, remove stinger by scraping it off with a blunt edge (e.g. credit card). * Clean wound and apply cold compress to reduce swelling. * Remove tight clothing and jewelry from areas near the bite in case swelling occurs. * Watch for signs of shock or allergic reaction. Signs include swelling or itching at the wound site, dizziness, nausea or difficulty breathing. Seek medical attention immediately if any of these signs occur. * Continue monitoring victim for shock until medical help arrives. * Check victim’s Airway, Breathing, and Circulation (ABC’s). If ABC’s are impaired then call 911 and begin CPR. IMPORTANT: only a trained & qualified person should administer CPR. 5P9i0s8y19Z dt=Text fullmoonNames 1 *********************************** * MONTHLY FULL MOON NAMES * * IN DIFFERENT CULTURES * *********************************** +------------ R E F E R E N C E ----------------------------------+ |/ al) Algonquin Native American/Colonial Full Moon Names.\| | sj) San Juan Native American Full Moon Names. | | ta) Taos Native American Full Moon Names. | | me) Mediaeval English Full Moon Names. | |\ np) Neo-Pagan Full Moon Names. /| +-----------------------------------------------------------------+ JANUARY : (al)Wolf Moon, (al) Old Moon, (al) Winter Moon, (al) Yule Moon, (sj)Ice Moon(ta)Man Moon, (me)Wolf Moon, (np)Ice Moon FEBRUARY : (al)Snow Moon, (al) Hunger Moon, (al) Trapper’s Moon, (sj)Coyote Frighten Moon, (ta)Winter Moon, (me)Storm Moon, (np)Snow Moon MARCH : (al)Worm Moon, (al) Crow Moon, (al) Crust Moon, (al) Sap Moon, (sj)Lizard Moon, (ta)Wind Strong Moon, (me)Chaste Moon, (np)Death Moon APRIL : (al)Pink Moon, (al) Sprouting Grass Moon, (al) Fish Moon, (al) Egg Moon, (al) Planter’s Moon, (sj)Leaf Split Moon, (ta)Ashes Moon, (me)Seed Moon, (np)Awakening Moon MAY : (al)Flower Moon, (al) Corn Plant Moon, (al) Milk Moon, (sj)Leaf Tender Moon, (ta)Corn Planting Moon, (me)Hare Moon, (np)Grass Moon JUNE : (al)Strawberry Moon, (al) Rose Moon, (al) Honey Moon, (al) Hot Moon, (sj)Leaf Dark Moon, (ta)Corn Tassel Appear Moon, (me)Dyad Moon, (np)Planting Moon JULY : (al)Buck Moon, (al) Thunder Moon, (al) Summer Moon, (al) Hay Moon, (sj)Ripe Moon, (ta)Sun House Moon, (me)Mead Moon, (np)Rose Moon AUGUST : (al)Sturgeon Moon, (al) Red Moon, (al) Green Corn Moon, (al) Dog Days Moon, (al) Wood Cutter’s Moon, (sj)Wheat Cut Moon, (ta)Autumn Moon, (me)Wort Moon, (np)Lightning Moon SEPTEMBER : (al)Harvest Moon, (al) Fruit Moon, (al) Dying Grass Moon, (sj)All Ripe Moon, (ta)Leaf Yellow Moon, (me)Barley Moon, (np)Harvest Moon OCTOBER : (al)Hunter’s Moon, (sj)Leaf Fall Moon, (ta)Corn Ripe Moon, (me)Blood Moon, (me) Wine Moon, (np)Hunter’s Moon, (np) Blood Moon NOVEMBER : (al)Beaver Moon, (al) Frosty Moon, (sj)All Gathered Moon, (ta)Corn Harvest Moon, (me)Snow Moon, (np)Tree Moon DECEMBER : (al)Cold Moon, (al) Long Nights Moon, (sj)Ashes Fire Moon, (ta)Night Moon, (me)Oak Moon, (np)Long Night Moon 5P9i0s8y19Z dt=Text 2010 1 ..::::. ...:::: ..:: ':::: :::: .:'' '::: ..:' . '':: :. .: ::..: .:' .. ':: :: . :::. :: '::: ':'::::: :: .:::: ':. .:' . ::'::'.:: ::::. ' .::'' :: '':::. :. ::' ::..'.:: ' '::::'' ' ::.. ::: : ':.. ..::' ':..::: ' '' ... ' ::::.:: ...:. '':. :. . :'''. '. '' 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 tpCAL.pl version:0.6 in Buenos Aires, Argentina [ 2008-12-26 19:12:36 ] ~ Visit http://bol.sf.net ~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ~ please, support this effort with some coins as a sign of gratitude ~ ~ or help with some corrections - translations into other languages! ~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 5P9i0s8y19Z