A Perfect Tool – Jean Klein

How can I empty myself of the sense of “I”?

Body, senses and mind are tools, vehicles, instruments. There may be moments in daily life when there is no function but this absence of functioning has nothing to do with tranquility. Function and non-function alike appear in tranquility. Tranquility is the ground of existence, all perception. Very often what we call meditation is only the non-activity of the senses. Many people make a great effort to bring these tools to rest through various techniques. These methods of concentration are completely artificial procedures. The rest thus achieved is localized. Real tranquility is multidimensional. It is diametrically opposed to any concentrum. It has no direction. It is openness, receiving. Tranquility comes naturally. All concentrated effort is a violation. A concentrated mind is never free. It is stiff with no subtlety.

See that in all effort to bring to a stop organs which by nature are meant to function, there will be fixation on the object. The natural state of the mind is movement so why impede its natural functioning? In real meditation there is no achieving, no controlling, because there is no one who meditates. When you let go of the doer tranquility immediately appears. Your existence in space and time appears within this tranquility. All existence is in tranquility but tranquility is not in existence.

Must the mind come to stillness, to quietness, first in order to see its contents?

The mind is an object of perception. It does not need to be still to be perceived. First see that there is agitation in the body-mind. Don’t get involved in controlling, escaping or changing this situation. Just listen to it. You will discover then that you can’t listen, that the reflex to discipline, dominate, manipulate is very strong. I repeat that it is a waste of energy to try to still the mind. The nature of the mind is movement. But you are not in the movement. It is in you. When the body-mind functions in you, in your wholeness, it will come spontaneously to its inherent rhythm without agitation. Then it is a perfect tool.

-Jean Klein

Taken from The Ease of Being. Acorn Press

To read more from Jean Klein see:  https://o-meditation.com/category/jean-klein/

The Very Perception Is Action – J. Krishnamurti


We were asking how to put aside the whole menagerie that one has in oneself. We were discussing all this because we see—at least I see—that one has to penetrate into the unknown. After all, any good mathematician or physicist must investigate the unknown and perhaps also the artist, if he is not too carried away by his own emotions and imagination. And we, the ordinary people with everyday problems, also have to live with a deep sense of understanding. We too have to penetrate into the unknown. A mind that is always chasing the animals that it has invented, the dragons, the serpents, the monkeys, with all their troubles and their contradictions—which we are—cannot possibly penetrate into the unknown. Being just ordinary people, not endowed with brilliant intellects or great visions, but just living daily, monotonous, ugly little lives, we are concerned how to change all that immediately. That is what we are considering.

People change with new inventions, new pressures, new theories, new political situations; all those bring about a certain quality of change. But we are talking about a radical, basic revolution in one’s being and whether such a revolution is to be brought about gradually or instantly. Yesterday we went into all that is involved in bringing it about gradually, the whole sense of distance and that time and effort needed to reach that distance. And we said, man has tried this for millennia, but somehow he has not been able to change radically—except perhaps for one or two. So it is necessary to see whether we can, each one of us and therefore the world—because the world is us and we are the world, they are not two separate states—instantly wipe away all the travail, the anger, the hatred, the enmity that we have created and the bitterness that one bears. Apparently bitterness is one of the commonest things to have; can that bitterness, knowing all its causes, seeing its whole structure, be wiped away on the instant?

We said that is possible only when there is observation. When the mind can observe very intensely, then that very observation is the action which ends bitterness. We also went into the question of what is action: whether there is any free, spontaneous, nonvolitional action. Or is action based on our memory, on our ideals, on our contradictions, on our hurts, our bitterness and so on? Is action always approximating itself to an ideal, to a principle, to a pattern? And we said, such action is not action at all, because it creates contradiction between what ‘should be’ and ‘what is.’ When you have an ideal there is the distance to be covered between what you are and what you should be. That ‘should be’ may take years, or as many believe, many lives incarnating over and over again till you reach that perfect Utopia. We also said there is the incarnation of yesterday into today; whether that yesterday stretches back many millennia or only twenty-four hours, it is still operating when there is action based on this division between the past, the present and the future, which is ‘what should be.’ All this, we said, brings about contradiction, conflict, misery; it is not action. Perceiving is action; the very perception is action, which takes place when you are confronted with a danger; then there is instant action. I think we came to that point yesterday.

There is also the instant when there is a great crisis, a challenge, or a great sorrow. Then the mind is for an instant extraordinarily quiet, it is shocked. I don’t know if you have observed it. When you see the mountain in the evening or in the early morning, with that extraordinary light on it, the shadows, the immensity, the majesty, the feeling of deep aloneness—when you see all that your mind cannot take it all in; for the moment it is completely quiet. But it soon overcomes that shock and responds according to its own conditioning, its own particular personal problems and so on. So there is an instant when the mind is completely quiet, but it cannot sustain that sense of absolute stillness. That stillness can be produced by a shock. Most of us know this sense of absolute stillness when there is a great shock. Either it can be produced outwardly by some incident, or it can be brought about artificially, inwardly, by a series of impossible questions as in some Zen school, or by some imaginative state, some formula which forces the mind to be quiet—which is obviously rather childish and immature. We are saying that for a mind that is capable of perception in the sense we have been talking about, that very perception is action. To perceive, the mind must be completely still, otherwise it can’t see. If I want to listen to what you are saying, I must listen silently. Any vagrant thought, any interpretation of what you are saying, any sense of resistance prevents the actual listening.

So the mind that wants to listen, observe, see or watch must of necessity be extraordinarily quiet. That quietness cannot possibly be brought about through any sense of shock or through absorption in a particular idea. When a child is absorbed in a toy it is very quiet, it is playing. But the toy has absorbed the mind of the child, the toy has made the child quiet. In taking a drug or in doing anything artificial, there is this sense of being absorbed by something greater—a picture, an image, a Utopia. This still, quiet mind can come about only through the understanding of all the contradictions, perversions, conditioning, fears, distortions. We are asking whether those fears, miseries, confusions, can all be wiped away instantly, so that the mind is quiet to observe, to penetrate.

Can one actually do it? Can you actually look at yourself with complete quietness? When the mind is active then it is distorting what it sees, translating, interpreting, saying ‘I like this,’ ‘I don’t like it.’ It gets tremendously excited and emotional and such a mind cannot possibly see.

So we are asking, can ordinary human beings like us do this? Can I look at myself, whatever I am, knowing the danger of words like ‘fear’ or ‘bitterness’ and that the very word is going to prevent the actual seeing of ‘what is’? Can I observe, being aware of the pitfalls of language? Also, not allowing any sense of time to interfere—any sense of ‘to achieve,’ ‘to get rid of’—but just observe, quietly, intently, attentively. In that state of intense attention, the hidden paths, the undiscovered recesses of the mind are seen. In that there is no analysis whatsoever, only perception. Analysis implies time and also the analyzer and the analyzed. Is the analyzer different from the thing analyzed?—if it is not, there is no sense in analysis. One has to be aware of all this, discard it all—time, analysis, resistance, trying to reach across, overcome and so on—because through that door there is no end to sorrow.

After listening to all this, can one actually do it? This is really an important question. There is no ‘how.’ There is nobody to tell you what to do and give you the necessary energy. It requires great energy to observe: a still mind is the total energy without any wastage, otherwise it is not still. And can one look at oneself with this total energy so completely that the seeing is acting and therefore the ending?

-J. Krishnamurti

Taken from The Flight of the Eagle. Chapter 12

To see more posts of J. Krishnamurti see:   https://o-meditation.com/category/j-krishnamurti/

To read more of J. Krishnamurti see:   https://o-meditation.com/jai-guru-deva/some-good-books/downloadable-books/j-krishnamurti/

Enlightenment In Seattle

The Realization of Richard Rose

Excerpted from the transcription of Richard Rose’s April 28, 1984, lecture titled Peace of Mind in Spite of Success, delivered in Akron, Ohio.

QUESTION: Would you describe your experience?

ROSE: What do you think it will do?

Q: I would just like to know.

ROSE: I don’t mind talking about it — but it could be fairy tales. It’s something I can’t validate for you. And I don’t know that it’s something that somebody should copy.
The bad thing about — it’s just like reincarnation. Many of the teachers of the East, when you approach them about the idea of reincarnation, to them it immediately is an excuse for procrastination. This is one of the dangers of it — if you become convinced, or if enough people tell you that there is such a thing as reincarnation.
I had a Rosicrucian write to me one time, and he said, “Oh, you’re fretting about self-definition. You’ve got hundreds of lifetimes ahead of you.” Now how does he know that? How could he presuppose that there were hundreds of lifetimes? He couldn’t remember the last one, perhaps. Again, I say some people have. But it’s more or less — the ones that have, it’s more like a dim scene or like something you’d see in a movie. Not with really specific details.
But what happened was — at different times, I started on this rather actively — I started off in a seminary, and I came to the conclusion that the people there were also hypocrites — running an institution that was not necessarily truth-directed. So I checked out after a while. And I went back to high school and went to a couple years of college and studied chemistry.
Then I decided that a lot of this stuff was nonsense, and it would just be in the road of me putting full time into studying psychology. I didn’t know what door to go to, so I started off through the psychological door. Then I ran into some books on raja yoga. And I tried everything. I lived a totally ascetic type of life. I quit eating meat. I didn’t smoke, I didn’t drink coffee, I stood on my head a bit and sat in poses and that sort of thing.
And after a few years went by, it seemed like utter nonsense. And sometimes I would decide to throw it all over. I would have gotten drunk, but my body wouldn’t stand it. So back to the drawing board. Or I’d think the smart thing for me to do before all my hair falls out is to hunt a girl up and get married, because that’ s the pattern in this rat race, and I might as well at least give some children a chance to do something.
So I’d go out and I’d look for a girl, and she’d tell me off. There was some guiding power there all the time, protecting me, but I didn’t have sense enough myself, letting something else get in the road.
But anyhow, I was in a high state of frustration at different times, because I felt I was a real fool. I had no tangibles — when you deal in this, there is nothing tangible to go by, that you’re making any step at all. You’re just struggling like a worm underneath somebody’s foot, that’s all. And the exigencies of time and life are the feet.
But I kept at it. I went out to Seattle, Washington with the idea of getting married. Again, I was going to chuck it all and get married. I’m not going to get into that part of it, because it’s a nasty story. I didn’t get married. The girl and I fell out. I was staying in a Japanese hotel out there, and I went back to the hotel. I had a job, and I worked every day, and every evening I would come home from work and get into this posture with my feet under me and sit there and think. The only meditation is what you devise for yourself. The best meditation is just to look at yourself: “Why did I think this?” or “What should I do more dynamically tomorrow?” And I got a pain in the top of my head. It was unbearable. And I thought, “Oh boy, three thousand miles from West Virginia, and this is where I have a stroke.” That is what I thought was coming on. Well, I went unconscious, to a degree, in that I lost the body on the bed. It was daylight yet. Because I worked at night and I was home during the day.
And I went out the window — out this hotel window — and I could see the people on the street, just as clearly as if everything were just as it was. But looking out my window, I could also see snow-covered mountains — I think they’re called the Cascade Mountains — and the next thing you know, I was above the Cascade Mountains. I was gaining altitude. And when I looked down — I was watching this all the time I was going — but when I looked down, the whole scene changed. I had lost this whole dimension. And that’s when I saw — the mountain became just piles of humans, millions, struggling, trying to get a little bit of altitude.
And then I experienced nothingness. I found oblivion. And it was really a shock. I thought, “Oh boy, you wanted the answer — and it’s nothing.” But in the middle of that, while I was doing this, while it was happening, I knew I was watching it and then I realized the watcher and in this little book I’ve written, that’s the reason for the words Psychology of the Observer [used as the title].
The scene, the view, is not the viewer. That which Is, is the viewer. If you look at your body, if you look at your progress, that isn’t you. The viewer is you: The awareness behind, all the time. That type of awareness, when you contemplate it, it’s not really consciousness. You feel — you don’t think. Awareness doesn’t imply thought. And, in some respects, the relative thought does disappear. But that awareness always remains.
And I knew, in the middle of this, that I was observing the whole thing. And that’s when I knew I was immortal. I was nothing, and I was everything — simultaneously.

Q: Was this God?

ROSE: I felt that if this is God, he’d be lonely.

Q: Was this a death experience?

ROSE: It’s death, and you don’t encourage it. It came to me one other time, and it wasn’t as traumatic because I knew what was happening. But it’s still — there’s a Zen saying: Before you have the experience, the hills are hills and the valleys are valleys; and during the experience, they are no longer hills and valleys; but once you return, again once more the hills are hills and the valleys are valleys.
In other words, you’ve got to enter into the play. This is a stage play. You’ve got to come in and assume the mask of life until you’re ready to check out. You have to eat and drink and whatever is necessary. If you’re sick, you take pills.

Q: (Inaudible.)

Rose: I didn’t have that particular feeling. As I said, I feel that something was — it may have been an anterior self; because I didn’t choose to return.
The only thing was — you know I said that I was very angry. I had an angry period from the time I was a kid until I was thirty years old about the lack of truth available to people, about the phonies.
And young people just generally quit looking. They say, “To hell with it. There are too many lies to trip over, there are too many books that are phony to read.” And they never think of looking inside themselves to find it.
And even looking inside yourself takes help. Just like I’m talking now; if that doesn’t inspire somebody to look inside themselves, I’m wasting my time. Hardly anybody does it alone. Even myself, when I was looking, I read books. I read everything I could get my hands on. But I got a surprise. None of the books told me I’d find what I found.
But I found myself back on that bed. And I wasn’t too happy about it. It was a very miserable experience coming back.

Q: (Inaudible.)

ROSE: Yes, you might call it that. The valleys are once more valleys, but you’re never quite the same. That’s the reason I hesitate to talk about it. When I first came back from Seattle, I talked with Andy’s mother and dad [i.e., Rose’s friend Bob Martin and Bob’s wife] about this happening.
And the funny thing about this is — his dad is a very extensive reader in Buddhist philosophy, and he knew a tremendous lot about books on the subject, and he had a hunch about what had happened. But his mother made a remark I’ll never forget. She was just a young one at the time — I don’t think she was over twenty years of age. She said, “Dick, I think you lost your ego.” I didn’t realize this until much later, that was the procedure — that my egos had collapsed.

Q: (Mentions the head pain.)

ROSE: I think I had help. Something worked on my head to kill me, so to speak; to kill the mundane mind. The mind has to die.

Q: What causes the pain?

ROSE: I don’t know. And I don’t know about other cases. I’ve heard just fragments of stories. Incidentally, there’s a categorization — after years and years of studying other cases and wondering why they were all so different — I found out that they aren’t different. They fall decidedly in certain categories. And if you ever run into a little book by Ramana Maharshi in which he describes Samadhi — Kevala Samadhi and Sahaja Samadhi. Kevala Samadhi is cosmic consciousness. There’s a book written by Richard Bucke, “Cosmic Consciousness,” in which he describes that experience — which is not Sahaja Samadhi.
I had the cosmic consciousness for about seven years, in my twenties. Everything was beautiful. And I realized that the world was beautiful, but I was getting ugly. I wasn’t learning anything. So I knew I had to get away from the intoxication with the mundane harmony.
The blueprint is harmonious — if you don’t mind the fact of the predators and the victims, the pageantry of eat and be eaten, in the beautiful world. Everything’s being eaten and destroyed and killed and slaughtered, etc. Still, it’s a very beautiful pattern. The grass is green in the spring because a lot of things die.
But — I think the pain [Rose is referring to the pain in his head that preceded his self-realization – Ed.] basically comes from physical reaction to the mind being taken out or disconnected from the body, that’s all.
Of course, when I tried to find somebody who knew something about it, I looked for years. I found very little mention of it except in St. John of the Cross. I don’t know how far John of the Cross went — he had an illumination when he was in prison. But a lot of people have had the different illuminations. Under stress — times of death, sometimes before a firing squad — it will happen. In times of tragedy, thinking is forced; you have to think about it, and the mind is opened up.
But there was physical pain. I got out of the body far enough — the circulation in the head might have been down, I don’t know. And people have asked me this, but I never thought to time it. I don’t know how long I was out. I was alone at the time, and —

Questioner: Was there pain when you came back into your body?

ROSE: The pain was when I was leaving. The pain got so intense that I left my body.

Q: I have astral-projected and never experienced any pain.

ROSE: See, this is something a little different I think from astral projection; because I have projected astrally and didn’t have too much trouble. But this seemed to be something tremendously different. Most astral projection, if you notice, is limited to the geography here.

Q: About losing your ego — the ego that you’re talking about is your will to survive, or your life. You left your life — something happened, and you died. That’s the difference between astral projection and this.

ROSE: The thing that I faced, number one, was — I had a lot of little, real lousy, egos that I was trying to put across at the time. But also in the process, when I was sitting there and I knew that death was approaching, I had to face the fact, very quickly, that all of a sudden I was going to be possibly zero.

In a natural death, when a person dies slowly, they go through that change. And I went through it rapidly. I accepted death, knowing that very possibly it could be zero. You have no choice. Any bit of protoplasm — animals do the same thing when they realize that they’ re going to be killed. Nature has the sedative.

Q: This was a mental thing that happened to you, and you mentally accepted the fact that you were dying. It felt reasonable to you because this is what life is about.

ROSE: Yes. The total absurdity of one and the inescapability of the other. Everything just like dominoes — the whole thing went down very rapidly.

Q: You just can’t do that on the spur of the moment; certain things have to fall into place.

ROSE: I couldn’t bring it about, no. I don’t particularly think that I’d care to. I know there’s a difference between whether I astrally stepped out of my body and went to see somebody I knew. (That would be a nice little trip, but I would say also that a bus ticket is cheaper.) It’s not as traumatic. To go through this — you can’t plan it — there’s no way you can plan it — because you’d have to put yourself in a state of mind in which you would be beyond relativity, beyond concern.
© 1978, 1984, 1985 Richard Rose. All right s reserved.

This article and additional descriptions of Richard Rose’s experience can be found at:


A Sacred Life – J. Krishnamurti

Where there is the activity of the self, meditation is not possible. This is very important to understand, not verbally but actually. Meditation is a process of emptying the mind of all the activity of the self, of all the activity of the “me.” If you do not understand the activity of the self, then … Continue reading “A Sacred Life – J. Krishnamurti”

KrishnajiWhere there is the activity of the self, meditation is not possible. This is very important to understand, not verbally but actually. Meditation is a process of emptying the mind of all the activity of the self, of all the activity of the “me.” If you do not understand the activity of the self, then your meditation only leads to illusion, your meditation then only leads to self-deception, your meditation then will only lead to further distortion. So to understand what mediation is, you must understand the activity of the self.

The self has had a thousand worldly, sensuous, or intellectual experiences, but it is bored with them because they have no meaning. The desire to have wider, more expansive, transcendental experiences is part of the “me,” the self. When you have such experiences, or visions, you must be able to recognize those experiences, or those visions, but when you can recognize them, they are not new, they are projections of your background, or your conditioning, in which the mind delights as though they are something new. Don’t agree, but see the truth of it, then it is yours.

One of the demands, urges, desires of the mind, the self, is to change “what is” into “what should be.” It doesn’t know what to do with “what is” because it cannot resolve “what is,” therefore it projects an idea of “what should be,” which is the ideal. This projection is the antithesis of “what is,” and therefore there is a conflict between “what is” and “what should be.” That very conflict is the blood and the breath of the self.

Another activity of the self is the will to become, the will to change. Will is a form of resistance in which we have been educated from childhood. Will has become extraordinarily important to us, economically, socially, and religiously. Will is a form of ambition, and from will arises the desire to control–to control one thought by another thought, one activity of thought by another activity of thought. “I must control my desire”: the “I” is put together by thought, a verbal statement as the “me” with its memories, experiences. That thought wants to control, shape, deny, another thought.

One of the activities of the self is to separate itself as the “me,” as the observer. The observer is the past, all the accumulated knowledge, experience, memories. So the “I,” the “me,” separates itself as the observer from the “you,” the observed. “We” and “they.” We the Germans, the communists, the Catholics, the Hindus, and they the heathens, and so on, and so on. As long as the activities of the self–as long as the “me” as the observer, as the controller, as will; the self demanding, desiring experience–exist, meditation becomes a means of self-hypnosis, an escape from daily life, an escape from all the misery and problems. As long as those activities exist, there must be deception. See the reality, not verbally, but actually, that a person who is inquiring into meditation, who wants to see what takes place, must  understand all the activities of the self.

Meditation is the emptying of the mind of the activity of the self. And you cannot empty the mind of the activity of the self by any practice, by any method, or by saying “Tell me what to do.” Therefore, if you are really interested in this, you have to find out for yourself your own activity of the the self–habits, the verbal statements, the gestures, the deceptions, the guilt that you cultivate and hold on to as though it were some precious thing instead of throwing it away, the punishments–all the activities of the self. And that demands awareness.

Now, what is being aware? Awareness implies an observation in which there is no choice whatsoever, just observing without interpretation, translation, distortion. And that will not take place as long as there is an observer who is trying to be aware. Can you be aware, attentive, so that in that attention there is only observation and not the observer?

Now listen to this. You have read that statement: awareness is a state of mind in which the observer with its choice is not. You hear that statement. You immediately want to put it into practice, into action. You say, “What am I to do? How am I to be aware without the observer?”  You want an immediate activity–which means you have not really listened to that statement. You are more concerned with putting that statement into action than with listening to the statement. It is like looking at a flower and smelling the flower. The flower is there, the beauty, the color, the loveliness of it. You look at it and pick it up and begin to tear it to pieces. And you do the same when you listen to the statement that in awareness, in attention, there is no observer, that if the observer is, then you have the problem of choice, conflict. You hear that statement and the immediate reaction of the mind is, “How am I to do it?” So you are more concerned with the action of what to do about that statement than with actually listening to it. If you listen to it completely, then you are breathing the perfume, the truth of it. And the perfume, the truth, acts, not the “me” that is struggling to act rightly. Have you got it?

So, to find out the beauty and the depth of meditation, you have to inquire into the activities of the self, which is put together by time. So you have to understand time.

Please listen to this. Listen, don’t do anything about it, just listen. Find our if it is false or true. Just observe. Listen with your heart, not with your beastly little mind.

Time is movement, both physically and psychologically. Physically to move from here to there needs time. Psychologically, the movement of time is to change “what is” into “what should be.” So thought, which is time, can never be still because thought is movement, and this movement is part of the self. We are saying thought is the movement of time. Thought is the movement of time because it is the response of knowledge, experience, memory, which is time. So thought can never be still. Thought can never be new. Thought can never bring about freedom.

When one is aware of the movement of the self in all its activities–as ambition, seeking fulfillment, in relationship–out of that comes a mind that is completely still. Not that thought is still–you understand the difference? Most people are trying to control their thoughts, hoping thereby to bring quietness to the mind. I have seen dozens of people who have practiced for years trying to control their thoughts, hoping to have a mind that is really quiet. But they don’t see that thought is a movement. You may divide that movement as the observer and the observed, or the thinker and the thought, or the controller and the controlled, but it is still movement. And thought can never be still: if it is still it dies, therefore it cannot afford to be still.

If you have gone deeply into all this, into yourself, then you will see that the mind becomes completely still–not enforced, not controlled, not hypnotized. And it must be still because it is only in that stillness that a totally new, unrecognizable thing can take place. If I force my mind to be still through various tricks and practices, shocks, then it is the stillness of a mind that has struggled with thought, controlled thought, suppressed thought. That is entirely different from a mind that has seen the activity of the self, seen the movement of thought as time. The very attention to all that movement brings about the quality of mind that is completely still, in which something totally new can take place.

Meditation is the emptying of the mind of all the activity of the self. Now, will it take time? Will the emptying, or rather–I won’t use that word emptying, you will get frightened–can this process of the self come to an end, through time, through days, through years? Or has it to end instantly? Is it possible? All this is part of your meditation. When you say to yourself, “I will gradually get rid of the self,” that is part of conditioning, and you enjoy yourself in the meantime. When you introduce the word gradually, that involves time, a period, and during that period you enjoy yourself–all the pleasures, all the feelings of guilt which you cherish, which you hold on to, and the anxiety which also gives you a certain sense of living. And to be free of all that you say, “It will take time.” That is part of our culture, part of our evolutionary conditioning. Now will psychologically putting an end to the activities of the self take time? Or does it not take time at all, but rather the release of a new kind of energy that will put all that aside instantly?

Does the mind actually see the falseness of the proposition that it needs time to dissolve the activities fo the self? Do I see clearly the falseness of it? Or do I see intellectually that it isn’t quite right, and therefore I go on with it! If I see the falseness of it actually, then it has gone, hasn’t it? Time is not involved at all. Time is needed only when there is analysis, when there is inspection or examination of each broken piece that constitutes the “me.” When I see the whole movement of this as thought, it has no validity, though man has accepted it as inevitable. Then because the mind sees the falseness of it, it ends. You don’t go too close to the edge of a precipice unless you are rather unbalanced, insane, and then you go over; if you are sane, healthy, you stay away from it. The movement away from it doesn’t take time, it is an instant action because you see what would happen if you fell. So in the same way, if you see the falseness of all the movement of thought, of analysis, of the acceptance of time, and so on, then there is the instant action of thought as the “me” ending itself.

So a religious life is a life of meditation, in which the activities of the self are not. And one can live such a life in this world every day. That is, one can live a life as a human being in which there is constant alertness, watchfulness, awareness, an attentive mind that is watching the movement of the self. And the watching is watching from silence, not from a conclusion. Because the mind has observed the activities of the self and sees the falseness of it and therefore the mind has become extraordinarily sensitive, and silent. And from that silence it acts. In daily life.

Have you got it? Have we shared this together? Because it is your life, not my life. It is your life of sorrow, of tragedy, of confusion, guilt, reward, punishment. All that is your life. If you are serious you have tried to untangle all this. You have read some book, or followed some teacher, or listened to somebody, but the problems remain. These problems will exist as long as the human mind moves within the field of the activity of the self; that activity of the self must create more and more and more problems. When you observe, when you become extraordinarily aware of this activity of the self, then the mind becomes extraordinarily quiet, sane, healthy, holy. And from that silence our life in everyday activity is transformed.

Religion is the cessation of the “me,” and action born of that silence. That life is a sacred life full of meaning.

-J. Krishnamurti

From the public talk at Saanen on July 29, 1973. Krishnamurti Foundation Trust, Ltd

Here you can see more posts of J. Krishnamurti.

You can download some books of J. Krishnamurti here.

The Ending of Inquiry as an Intellectual Movement – Vimala Thakar

You see for yourself that every movement of the mind of the mind, the ‘Me’, the ‘I’ is mechanistic – whether it moves in the direction of society, of politics, of economics or in the direction of sex – the movement is mechanistic. You understand that the mental movement now is irrelevant. The perception, the observation brings the ‘I’ consciousness to this point: that my movement corrupted by the content, is bound to be mechanistic, is bound to refer to concepts and is bound to create a new measurement to measure the divine. My movement can be only relevant on the conceptual level but it is irrelevant for further inquiry.

The inquiry as a movement of the ‘I’ has served its purpose. It has seen its own limitations and therefore it stops. The relaxation of the mental effort, the relaxation of the mental movement as a fact has to happen within. Because of the inner urge to learn and to live – which is a non-rational, non-calculated urge – because of that urge the ‘ I’ consciousness is now willing, is now inclined to stop moving.

Up til now, the inquiry was with the help of an effort, now the inquiry will enter the dimension of effortlessness. Silence is effortlessness. Silence is effortless alertness. So the ‘I’ consciousness says ‘I am not going to observe. My observation brought me to the fact of the mechanistic nature of my movement, so I stop.’ Does the stopping take place in your life? The integrity and the genuineness of inquiry requires this questioning of oneself. Have we ever allowed that movement to stop, to discontinue? Not when you are sitting in your room but when you are moving through relationships. Has one ever experimented with the present absolutely, defenselessly? “Defenselessly” means without the defence of the past. The past is a kind of defense, and its movement is like security.

Now the psyche is filled with Silence, not filled with thoughts, concepts, ideas, theories and conclusions. You know, all that is gone. Now the emptiness of consciousness is filled with Silence. One says it is filled with silence because silence is an energy. If you had heard the speaker some time ago you might have heard the words “energy gets stimulated in silence, the new energy of Intelligence gets stimulated in silence.” No! As it was pointed out earlier, the speaker is growing, is learning. Life is infinite and till the last breath the learning shall continue so there may be changes in expression. I say silence is energy.

The moment you allow your movement, the movement of the Ego to discontinue, not out of any tension, pressure, but out of understanding, then relaxation takes place. If that relaxation takes place, then the emptiness of consciousness is filled with Silence. That energy is uncorrupted, unmutilated, unfragmented, unindividuated. Now observation or perception takes place out of the emptiness of consciousness, out of that silence. The energy of silence perceives through the eyes. The energy of silence listens through the ears. That energy is not an indentity like ‘Me’, the ‘Ego’. If fills your whole being. There is an observation without the observer.

Observation without the observer is the state of wholeness of perception and wholeness of responses.

Inquiry moved from the theoretical to the practical, where it was still a movement of the ‘I’ consciousness. That movement has stopped – again a quantum jump. Now observation becomes a movement of the spontaneity. When the cool breeze that comes and soothes your body and relaxes you completely, is there someone who is blowing the breeze towards you? It’s a movement of the breeze, it’s natural. So observation as a dimension of your whole life becomes a movement of the spontaneity, of that wholeness.

Inquiry as a movement of the mind has stopped. You see if the state of observation, the dimension of observation is allowed to open up in your being then inquiry as an intellectual movement, as a mental movement, as a movement of investigation by the ‘I’ consciousness, exploration by the ‘I’ consciousness has ended.

-Vimala Thakar

From What Is Meditation? 1998 Vimal Prakashan Trust

For more posts on Vimala Thakar look here.

You can download some books of Vimala Thakar here.

Imaginative mental activity is the enemy of Satori – Hubert Benoit

According to Zen, man is of the nature of Buddha; he is perfect, nothing is lacking in him. But he does not realize this because he is caught in his entanglements of his mental representations. Everything happens as though a screen were woven between himself and Reality by his imaginative activity functioning in the dualistic mode.

Imaginative mental activity is useful at the beginning of man’s life, as long as the human machine is not completed, as long as the abstract intellect is not fully developed; it constitutes, during the first period, a compensation without which man could not tolerate his limited condition. Once the human machine is entirely developed, the imagination, while still retaining the utility of which we have just spoken, becomes more and more harmful; it brings about in fact a wastage of energy which otherwise would accumulate in the interior of the being until the crystallization of intuitive non-dualistic knowledge (satori).

-Hubert Benoit

from Zen and the Psychology of Transformation: The Supreme Doctrine

The Silence Between Exhalation and Inhalation – Jean Klein

Feel your feet in contact with the ground. Feel yourself erect, straight, vertical. Move your neck slightly back, so you feel that the cervical region is a prolongation of the rest of your spinal cord. Be aware of the position of your shoulders and shoulder blades. The slightest rising up of the shoulders is a defense. Feel your nostrils. Feel the entrance to your nostrils. Fell the coming and going of the breath several inches in front of the entrance to the nostrils. Do not control the breath or have any pretension of being an observer. Feel the expansion of the breath in the upper part of your torso, on the level of your collarbones. Be completely one with the coming and going of the breath, which is localized on the level of the collarbones. Then feel the expansion of the breath a little lower, in the center, the middle part of your trunk. Now completely ignore the upper part. Be one with coming and going of the breath. Then feel the expanding of the breath in the lower part, the abdominal region. Ignoring the upper and middle regions, go knowingly into the process. Then inhale with all of the regions: lower, middle, upper part; exhale upper part, middle part, lower part. The inhalation and the exhalation take place exclusively through the nostrils.

Let the exhalation go completely to the end. Sometimes you think that you are at the end, but there is still some residue. So go to the very end of the exhalation, but without forcing the air out. Then be completely attuned to the silence after the exhalation, and wait for the inner need of the body to inhale. Feel the exhalation and inhalation several inches in front of the nostrils. There must be no intention in the frontal region of the brain. It then is completely relaxed. There is no rising up of the shoulders. Keep them down, knowingly. There are no gaps or stops and starts in the inhalation and the exhalation; it is one steady flow, from the beginning to end, the same intensity. You live from moment to moment; there is no anticipation to an end. You follow from moment to moment. Be aware during the inhalation that it is not a grasping, a taking. And let the exhalation completely die in silence. There is a moment when there is a forgetting of the inhalation and exhalation, and awareness is in identity with the silence between exhalation and inhalation. Be this identity with the silence.

-Jean Klein

from Open to the Unknown – Third Millennium Publications, 1992

You can read more from Jean Klein here.

Consciousness, the Light Behind All Objects – Jean Klein

klein2Let your mind be very clear that when you are looking for your real self, it is it which is looking for itself. That is why you can never find it – because it is the ultimate looker which looks for itself. In other words, you are fundamentally already what you are. Any movement you undertake is a going away from it. You sit on this chair and you cannot find yourself on the chair by going somewhere else. So the inevitable question is, “How can I become aware of what I am?” But we cannot be aware of the “I am.” We can only be aware of things. All that we are aware of is an object, but what we already are, our real nature, is not an object. It is consciousness, the light behind all objects. It is the ultimate perceiver in which the perceived appears and disappears. It is its own perceiving. So it can never be understood in terms of subject-object relationship. The perceiver can never be perceived, as the eye cannot see its seeing.

All that is perceived, you are not. When you understand this, you are no longer concerned with what you are not, and there is a natural giving up of what you are not. All the energy that was eccentric, spent in achieving, becoming, grasping and so on, comes to a stop. And there is only stillness, silence, which is the original perception of the real self. It is your globality. In this globality, there is not a knower of the globality; otherwise, it could not be globality. We can only say, as in all the sacred sayings, it knows itself by itself.

Jean Klein

from Open to the Unknown – Third Millennium Publications, 1992

You can read more from Jean Klein here.

Exhausting the Mind – Jean Klein

The following is a question posed to Jean Klein at Delphi, Greece about exhausting the mind.

When we say that we must come to the end of the mind, that we must exhaust the mind, is it a necessary process, something which must happen, or is it possible to have an insight without the mind being exhausted? And secondly, is this process itself a meditation, or does meditation begin at the end of the mind?

When the mind goes to its end – and it goes to its end when it thinks of the unthinkable – we can call it meditation, because in thinking the unthinkable, we are silent. Our thinking no longer starts from thinking, it starts from silence. When the mind comes to the end of its potentiality, it is a relaxed mind. This means that when there is something to think, it thinks, and the rest of the time it is in non-thinking, that is, a natural state of relaxed, non-directed attention. If we do not come to the end of the thinking mind, we will be bound to it, so that even when there are moments when there is nothing to think, we are still in the mind and live in constant agitation. The relaxed mind functions in discontinuity. Only when it functions like this can we be aware of the continuity behind all functioning. The continuity is timeless meditation. It is this presence which gives life and reality to all appearing. Any other so-called meditation you might do has no flavor. But really, meditation is praying, praying without someone who prays or is prayed to. Real praying is thanking for the joy of being. It is expressed at every moment. Experiences like joy, transcendence, peace and holiness, are all expressions borrowed from the mind. But the meditation we are talking about here is without any qualification. Its only quality is that it is without qualifications. It is the extinction of everything that could be a state.

As long as the mind is not exhausted, it will still be an obstacle to any real insight. Because the uninformed mind, that is, the mind which does not know its limits, will continue to try to understand what is beyond it. It will be driven by will or unconscious reflex, in the old patterns of becoming and attaining. The mind will still be looking for freedom, but in trying to attain it, it goes further away from it. Because there is no way to go to freedom, for there is nobody to go to it. When the mind remains in the reflex that there is something to attain, something to become, something to achieve, it cannot come to the only useful perspective for the mind, the perspective of living in not-knowing. When the mind abides in not-knowing, when it is, at every moment, open to the unknown, it is a tool of higher reasoning. Any other use of the mind is a nuisance.

The important thing is to realize that what we are looking for is the looker, is our presence. To achieve something in the phenomenal realm we must, of course, refer to something we already know. But regarding that which can never be an object, we can never go away from it. We must come to the organic memory of the body. This is important, because through this organic memory we will come to the absolutely relaxed state, where we have all our energy in our hand, so to speak. In this relaxed state the body and the mind come more or less together. There is no more duality. As we have said before, the relaxed body is dynamic, not passive. Passive relaxation is still in duality. It is not integrated because there is still emphasis on the object, relaxation.

Even in a relaxed state, the mind automatically creates pictures, or thoughts. How can we exhaust the mind?

These are residues, and these residues must also come to their exhaustion. When we let them come to their exhaustion, we have a forefeeling of the “I am.” Don’t go into the images or thoughts of these residues. Some teachers say to observe them, listen to them, but don’t go in, don’t follow them. My experience is that we must not observe or listen or follow them because the moment we look at them we feed them by creating a witness to them. Take your stand in the void, the “I am.” From here, you ignore them. But I think that when you become aware of the body, not the concept body but the feeling body, and you are at one with the feeling, in this becoming aware of the true body feeling, the residues of images and words and language have no more power. You are, of course, still in subject-object relation, the perceiver and the perceived body feeling, but there comes a moment where there is only the “I am.”

When we are living in our tactile, global body, we are no longer in our foreheads. Generally, we live in our foreheads, and this localization prevents all global sensation. When we remain in our foreheads, we are in the hands of the devil. So we must become free from the brain. In the beginning there may be some difficulty to be free from the brain, because it is partly activated by the taking and grasping of the eyes, which are very connected with the brain. It is important, therefore, to consciously relax the eyes, to sense the hollows of our eyes, their heaviness. When this part is sensitive, there is a deep relaxation in the brain. Some scientists don’t believe we can sense our brain, but they are studying medicine in a superficial way. We can sense and change our brain. For when the brain becomes relaxed, we feel ourselves no longer localized in the thinking factory of the forehead, but we feel ourselves behind, in the upper cervical vertebrae. When we feel ourselves behind, in our neck, we can no longer see from the point of view of the indivudual which projects individual objects. Because the individual is a thought construct which comes from the frontal area. From behind there is no longer any concretization. There is only a vague cloud of objectivity. Then this subtle localization behind the neck dissolves down into the heart, and the heart is the last door, the last expansion. Finally, we become free also from the heart. We become emptiness, emptiness without border and without center. We are the universe and the universe is us.

But I would say, take note of all this and immediately forget it.

-Jean Klein

taken from Open to the Unknown – Third Millennium Publications, 1992

To read more from Jean Klein see:  https://o-meditation.com/category/jean-klein/

%d bloggers like this: