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Question: The mind seems to go round and round, but never seems to go beyond its own limitations.
Krishnamurti: Shall we discuss this a little, because we do not just want a question and answer meeting? First of all, before we say that the mind goes round and round we must discover, must we not?, what is the whole content of the mind, what we actually mean by the mind. Now, how do we answer a question of that kind? What is the process that is set going when that question is asked? Please observe your own minds and do not wait for me to answer. I have put a question: what is the mind? How do you respond, and what is responding? How do you observe anything? How do you observe a tree? Do you glance at the surface of it; or do you observe the trunk, the branches, the leaves, the flowers, the fruit - the whole of the tree? How do you observe a thing, totally? I hope I am not making it too abstract, but I think one has to go into all this. When we ask the question: what is the mind?, how do you respond to that challenge? From what centre, from what background do you observe? And to observe something entirely, newly, totally, what do you do?
J Krishnamurti
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The condition of a follower is such that he can only remain in the dark shadow of the lamp and look out from there. From there he cannot see the light; only the bottom of the lamp is seen. The bottoms of all lamps are different, and there is deep darkness under them. Their followers stand quarreling over the bottoms. Therefore, whenever I see someone standing in someone’s shadow, I speak against this rather harshly.
Osho
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A warrior considers it his foremost concern to keep death in mind at all times, every day and every night… As long as you keep death in mind at all times, you will fulfill the ways of loyalty, avoid myriad evils and calamities, be physically sound and healthy, and live a long life. What is more, your character will improve and your virtue will grow.
—Taira Shigesuke, written four hundred years ago in a guide for young samurai
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A man walking in the night slipped and fell from a rocky path. Afraid he would fall down thousands of feet, because he knew that just at the edge of the path was a very deep valley, he grabbed hold of a branch that was overhanging the edge. In the darkness of night all he could see below him was a bottomless abyss. He shouted and his own shout was reflected back—there was nobody to hear him.
You can imagine that man, and his whole night of torture. Every moment there was death below, his hands were becoming cold, he was losing his grip … but he managed to hold on, and as the sun came out he looked down … and he laughed! There was no abyss. Just six inches below his feet there was a rock ledge. He could have rested the whole night, slept well—the ledge was big enough—but instead, the whole night was a nightmare.
-Zen Fables
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Adhyashanti
In True Meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In True Meditation the emphasis is on being awareness—not on being aware of objects, but on resting as conscious being itself. In meditation you are not trying to change your experience; you are changing your relationship to your experience.
As you gently relax into awareness, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.
As you effortlessly rest into stillness more profoundly, awareness becomes free of the mind’s compulsive habit of control, contraction, and identification. Awareness returns to its natural condition of conscious being, absolute unmanifest potential—the silent abyss beyond all knowing.
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I do not mean that those who want to search after truth through external nature are wrong, nor that those who want to search after truth through internal nature are higher. These are the two modes of procedure. Both of them must live; both of them must be studied; and in the end we shall find that they meet. We shall see that neither is the body antagonistic to the mind, nor the mind to the body, although we find many persons who think that this body is nothing. In old times, every country was full of people who thought this body was only a disease, a sin, or something of that kind. Later on, however, we see how, as it was taught in the Vedas, this body melts into the mind and the mind into the body.
Swami Vivekananda
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‘Out yonder there was this huge world, which exists independently of us human beings and which stands before us like great, eternal riddle, at least partially accessible to our inspection and thinking.The contemplation of this world beckoned like a liberation, and I soon noticed that many a man I had learned to esteem and admire had found inner freedom and security in devoted occupation with it.'
Albert Einstein
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You can't stop the waves, but you can learn to surf
People who don't understand meditation think that it is some kind of special inner manipulation which will magically shut off these waves so that the mind's surface will be flat, peaceful, and tranquil. But just as you can't put a glass plate on the water to calm the waves, so you can't artificially suppress the waves of your mind, and it is not too smart to try. It will only create more tension and inner struggle, not calmness. That doesn't mean that calmness is unattainable. It's just that it cannot be attained by misguided attempts to suppress the mind's natural activity.
It is possible through meditation to find shelter from much of the wind that agitates the mind. Over time, a good deal of the turbulence may die down from lack of continuous feeding. But ultimately the winds of life and of the mind will blow, do what we may. Meditation is about knowing something about this and how to work with it.
~Wherever you go There you are
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Paramahansa Yogananda
Happiness comes, not by helplessly wishing for it, but by dreaming, thinking, and living it in all circumstances. No matter what you are doing, keep the undercurrent of happiness, the secret river of joy, flowing beneath the sands of your thoughts and the rocky soils of hard trials.
Some people smile most of the time while they hide a sorrow-corroded heart. Such people slowly pine away beneath the shadows of meaningless smiles. There are other people who smile once in a while, yet have beneath the surface a million fountains of laughing peace.
Learn to be secretly happy within your heart in spite of all circumstances, and say to yourself, "Happiness is the greatest divine birthright-the buried treasure of my soul. I have found that I am secretly rich beyond the dream of kings."
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Sri sri Ravishankar
De-link the pain from the memory. But if you put effort in trying to do that, you bring the memory back. However, in meditation, you feel the pain as a sensation and not as connected to an event. In the Art of Silence Course, during the Hollow and Empty Meditation, you observe pain as a sensation. The very first experience of life was pain, coming out of our mother’s womb through such a small passage. Before that you were in bliss. You didn’t even need to eat. Then suddenly the water got drained and you came out crying. Have you noticed the expression on a newborn’s face? It is as though he/she came out from ten hours of hard work! The first experience is that of pain. Then the child looks into the mother’s eyes, and then the mother experiences the love.
Don’t see pain as an event.
Jiddu Krishnamurti
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.
