Tag Archives: Jiddu Krishnamurti

Understanding is awareness

You cannot become aware. Awareness is not something that you can achieve or becomes or reach. It is.

Even in the moment of your death, you can be still, composed, calm; that is what is meant by the inviolable certainty of awareness. That stillness is awareness.

Mathematics is knowledge; understanding is awareness.

Awareness is so total. Knowledge is always small, little. That is why those who live in knowledge never find peace. They keep hunting for more and more knowledge.

The illiterate tribal, in his own way, knows Love, that is awareness.

There is no road to awareness and there is nothing in between. All roads are in awareness.

Awareness proceeds very subliminally. Thought will not know awareness. You cannot keep an eye on awareness. You cannot watch awareness. You can only surrender to it. You can let it to do what it does, without making any, stupid attempts to rein it in.

Levels of consciousness are there. Levels of awareness are not there.

You suffer. All spirituality starts from that point. Why am I suffering? Is it necessary to suffer?

And mind you, awareness is not there in every being. Every being is there in awareness. What you call as every being, is a figment of consciousness.

Awareness cannot be there ‘in’ you because what you call as yourself and the world is just consciousness.



Read the complete article: Acharya Prashant on J. Krishnamurti Unbecoming unaware


 

Acharya Prashant on J. Krishnamurti Unbecoming unaware

Question: Acharya Ji, what does J. Krishnamurti mean when he says “Become deeply aware”. 

Acharya Prashant: It is said, become deeply aware.

Now, we already live in problems and challenges. We already live in incompleteness. We already live in the quest to achieve something, to become something. When it is said, become deeply aware, we add one more item, to our list of problems. And that item now is?

Listeners: Awareness.

AP: Awareness. Oh, there is so much to do and achieve and the next item is awareness. The words of a wise man must be read with wisdom, with empathy. One must be alert, whether, one is able to, cross over his personal ways of interpreting. Words might mislead. There is nothing called becoming aware.

Read it as – unbecoming unaware.

We have become unaware. Awareness is, over awareness, there is a shroud of illusionary unawareness. Over the innate awareness, there is a cloud of assumed unawareness. The aware core is shrouded by, assumed unawareness which has no substance. There is no fact in that unawareness. You just have to see that there is no fact, in your assertion, that there exists unawareness. So, you unbecome, unaware.

You cannot become aware. Awareness is not something that you can achieve or becomes or reach.

It is.

Are you getting it? Now, you see, how driven and tense you feel, when the problem of awareness confronts you? The problem of awareness. Awareness means, that in any given situation, even in the worst of situations, even in the most challenging of situations, you still have the capacity, the capability, the right, to understand. That is what is meant by saying that the awareness always is.

Continue reading

An inner disorder is bound to be false

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

How do you know it is false? If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

Falseness has to be understood in the context of your nature.

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

L: Where is the mind located? AP: Nowhere, you are located in the mind.



Read the complete article: Acharya Prashant on J. Krishnamurti: How to know the false as false?

Acharya Prashant on J. Krishnamurti – How to know the false as false

Question: Acharya Ji, what does J. Krishnamurti mean when he says, “To understand what is, is more important than to create and follow ideals.”

Acharya Prashant: Actually, the first part of that sentence, is the absolute, the second part is the actionable. Understanding what is, is not really a task. It is not even needed. What is needed is the second part.

Just stop taking your ideals seriously. Just stop having, fanciful pictures of existence. And understanding what is, the present, will then no more be needed because a need is meaningful only when something is absent and we are talking of the present. So there is no need really then. So the useful part of that sentence is just the later part. The first part you can even ignore. That’s the thing about Truth,  you can ignore it.  You can totally ignore it because you can depend on it that it will never go away. It is utterly reliable, hence, you can forget it. The first part of that sentence is the absolute so you can totally forget and ignore it. The second part is useful.

L: Related to the same, I want to ask a question, “To perceive the Truth requires the understanding of the false.”

~ J. Krishnamurti. 

I have two questions based upon it. How is one to identify the false? And if we are able to identify the false, and if you have a doubt in its falsehood, that’s the question?

AP: No. See,

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

I am glad you raised this question.

How do you know it is false?

If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

You see,

falseness has to be understood in the context of your nature.

Your nature is to be careful and whatever demands care from you, is bound to be false.

Your nature is relaxation and hence whatever demands a lot of doing from you, is bound to be false. Your nature is faith and hence whatever will demand a lot of testing and verification is bound to be false. Your nature is trust that arises from that faith and hence whatever puts you in the situation of doubt, is bound to be false.

Are you getting it?

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

In short, anything that leads to mental excitation is bound to be false. That’s how you know the false. And that is why the truth cannot be known because the apparatus that you use for knowing is the mind and if it excites the mind, it is false.  Hence, the Truth cannot be know, because the Truth will?

L: Never create ripples.

AP: If it creates ripples here, please know, that it is false. And when I say it is false, glad that, when I say, ‘it is false’ that does not mean the object outside of you is false. When I say, ‘It’ is false, I mean that, this ( points to self) and the relationship. So do not start labelling objects outside of you as false, false, false, false, false, false ( points in different directions).

You pick up a J. Krishnamurthi book and it troubles you and you say false.

L: Laughs.

AP: It’s not about that book. It’s about the book, the reader of the book and the way of reading. In fact, the way of reading can be dispensed with. Just say ‘the book’ and ‘the reader of the book.’ And even among these two, what is more relevant?

L: The reader of the book.

AP: The reader of the book. That is where the falseness lies. So, will we be specific about the application of this word now, false? Yes?

L: Acharya Ji, Psychology, and Psychiatry,  these days, try to treat the mind by giving medicines, psychiatry or by suggesting some methods or therapy. Acharya Ji, to what extent are they useful? Because they do not treat the basic.

AP: The brain can be treated. The brain is just like any other organ of the body. The brain can be treated. So if you have a tumor here or some other malfunction, and if there is, a drug available. Kindly do not say that normally, treatment of the mind is surrender so I will not take that drug.

Those who are prescribing the drugs, are not treating the mind really, they are treating the brain, and the brain is the mass of flesh, so allow them to treat the brain.

L: Where is the mind located?

AP: Nowhere, you are located in the mind.

AP: As a person, that perceives only through senses. This is the organ, that is related to the senses. The mind and the brain, really have no particular connection. It is just that because you are identified with the senses, hence, even to talk of the mind, you use the brain. Otherwise, brain and mind, have no great, in-depth relationship. If they have a relationship, that is only in context of the person. Remove the person, and you have removed the brain.

Are you getting it?

L: Yes. Krishnamurthi talks about mutation.

AP: But does he says that the mutations happen only in the brain cells? I have not looked at the brain cells of people around me but I have looked at their facial cells. That fellow, over there, does not look the way he used to look two years back. Neither does that girl here or that boy there.

Does Krishnamurthi say that the mutations happen only within the skull? I don’t know of that, maybe a doctor is more qualified to speak. But I have seen mutations happening, in the faces. And flesh is flesh. If the brain cells change, that is no more significant, than the change in the cells of the face.  And the face cannot really change without the brain changing. So that is the same thing. So don’t be particularly interested in the mutation of the brain.

The whole body, of the wise one, bears wisdom.  It is for more, abstract reasons that saints are depicted as having an aura. It is just that, we show that aura, only around the head. I tell you that that aura is there on also, on the fingers, the eyes. Your eyes are no more the same, once you have been touched.  The eye cells have undergone mutation and of course, there would be an accompanying mutation, an underlying mutation, in the brain cells also, of course, that has to be there. But why think only of the brain, it’s evident and obvious even in the face, in the eyes.

Are you getting it?

When you are relaxed, you do not sit in the same way as when you are agitated. Don’t you see that there is a mutation? Your entire, body chemistry changes, when you are, relaxed. Don’t you see there is a mutation?



-Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity

Watch the session: Acharya Prashant on J. Krishnamurti – How to know the false as false


Connect to Acharya Prashant: 
1. Advait Learning Camps (ALC): Advait Learning Camps are monthly 4-day retreats under the guidance of Acharya Prashant in the Himalayas. To participate in the camps, Contact Sh. Anshu Sharma: +91-8376055661 or Sh. Vishal Soam: +91-9358866667

2. Course in Realization (CIR): Course in Realization is a seven-day scripture based learning program led by Acharya Prashant. To join, either physically or online, contact Sh. Apaar: +91-9818591240

3. Month of AwakeninG (MAG): Attend Satsangs from Home! MAG is an online series of discourses on handpicked topics by Acharya Prashant on practical and relevant topics like Love, Fear, Achievement etc. To join the online discourses, contact: Sushri Anoushka Jain: +91-9818585917 +91-9818585917

4. Meet the Master (MTM): Meet the Master is an opportunity to meet and seek detailed guidance from Acharya Prashant, either in person or online. Contact: Sushri Anoushka Jain: +91-9818585917

5. Blessings from Beyond: Weekends with Acharya Prashant brings you the unique opportunity for a 2 day 2 night stay with the Master every month. It involves two mystical days of dynamic activities, explorations of the self, sports, meditative reading, deep reflections, midnight walks and more.

Contact Sushri. Hiba Khan: +91-8512828430

Venue: Advait Bodhsthal, Greater Noida, India.

6. A Day With Master: A day with the Master’ is a rare opportunity for genuine seekers from all over the world to spend 12 hours with the Master at the Advait BodhSthal Ashram – Greater Noida.

To register yourself, to spend the day with the Master, send in your request at requests@prashantadvait.com
or,
call at: Shri Anmol Phutela: +91-8859069127, Shri Mohd Azaz: +91-9871952116

7. Triyog: Daily morning 2 hour Yoga feast for your total well-being. Comprising of Hatha Yog, Bhakti Yog, and Gyan Yog.

Contact: Shri Kundan Singh: +91-9999102998

Venue: Advait Bodhsthal, Greater Noida, India.

To join any of the above programs, send your specified application to:

requests@prashantadvait.com


Books by the Speaker are available at:

Amazonhttp://tinyurl.com/Acharya-Prashant

Flipkarthttps://goo.gl/fS0zHf

coverpage

If anger besets you, look at your entire life, the full spectrum.

If anger besets you, look at your entire life, the full spectrum. Nothing short of that would do. Anger is not a disease in itself. Anger is an indicator. And, anger is a very powerful and gross indicator. Anger becomes necessary so that you may see how bad your condition is. Subtle signs of discomfort and bad living are always there, but one misses those signs. Because you miss those signs or ignore them, hence your system has to forcibly show you that there is something wrong with you, hence you erupt.

When you erupt then you cannot miss what is happening with you. It is so violent, so loud, so apparent. You might get slapped. How will you miss the marks on your face? Something this gross has to be done because you are not ready to read the fine print, the subtle message. Are you getting it?

Anger is a message. Anger is not a message that the twenty-fourth hour is misplaced, or infected. Anger is a message that the entire spectrum of twenty-four hours is going wrong. You are not living rightly. You are just not living rightly. If there is sugar in your urine, do you start treating the urine? You are not eating rightly. The malaise lies elsewhere. Don’t take a canister of urine to the ICU. The urine is merely an indicator. You are living wrongly.

What is it to live wrongly? There cannot be anger without the frustration of desire. You cannot be angry if your desire has not been defeated. Anger is an upsurge of energy. Do you see what happens when you are angry? What happens? There is a rush of adrenaline. Your limbs start shaking with energy. Your eyes lit up. Your cheeks get flushed with blood. You are all ready with more energy to do something. Do what? Have you never noticed?

It’s like this, you have a desire to reach there and there is an obstacle in the way. Now you are angry, now there is so much of energy and it is needed to overcome the obstacle. That is why anger provides you with so much energy, so that you may defeat the obstacle and fulfill your desire. Where there is frustration of desire, there is anger. Do you get it? Whenever you would place your desire outside of you, you would find that there is an obstacle.

Do you know what is that obstacle? That obstacle is yourself. All anger in some way, therefore, is against yourself and hence is self-destructive. Are you getting it?



Read the complete article: Is anger really the problem?

Is anger really the problem?

SR Generic_ EnglishQuestion: “How to overcome impulsive feelings, like anger, and how to increase tolerance?”.

Acharya Prashant: Why do you want to overcome anger? Why do you want to overcome anger?

L:  Because you are insufficient and you feel incomplete.

AP: That looks like an academic explanation. When you say you don’t want anger, why don’t you want it?

L: That is not my nature.

AP: Is that so? After, a bout of anger, after an upsurge of anger, after a violent episode of anger, you say, “I shouldn’t have done this. I shouldn’t have been angry.” Why exactly do you say that? Go into it. Go into such moments when this might have happened. Why do you regret being angry?

L: Because it caused me a certain loss.

AP: Right. You did something in that moment which caused you loss. Right? So, there are the twenty-four hours of the day, and in half an hour of anger, you did something that impacted the remaining twenty-three and a half hours. Correct? Your reputation got spoiled, or a relationship got hurt, or you broke something, or you took a bad decision. All of which impacts the remaining twenty-three and a half hours. Right? Continue reading

To witness is to know everything, without knowing anything

To witness is to know everything, without knowing anything. That is why the witness will never be able to produce a proof of his witnessing. Only he will know. But if he questions himself he says, “How do I know? Is there a justification? Is there some kind of an evidence then there will be no evidence?”

To witness is to know without the eyes. To witness is to hear without the ears. To witness is to know without information. You have no information, yet you know everything. That is witnessing. How can you have information? Because you are not interested in the information, how will you have the information? Yet, you will know everything. That ‘everything’, is not details.

When I say, “You will know everything, that does not mean that you will know all the petty details, you will know the essence and that is witnessing. In witnessing all you get to know is the essence and that essence is not new, that essence is just that the thing that I witnessed was worthy only of witnessing. That is what you have known. When you are not interested, what have you known? You have known that the world is not worthy of being shown a great interest in. And that is witnessing.

So, what does the witness come to know? The witness comes to know nothing. Witnessing essentially then is nothing. The witness only comes to know that nothing deserves to be known, that is all that the witness knows. The witness only comes to know that what he already knows is sufficient, so nothing else needs to be known.

See, knowledge is interest, knowledge is power, knowledge is satisfaction, and the witness does not want any satisfaction or power or knowledge. He gathers no information. So, please don’t be in any kind of assumptions about witnessing. Witnessing is nothing, witnessing gives you no information after witnessing. 



Read the complete article: What is meant by awareness, or witnessing?