One has to be a light to oneself; this light is the law. There is no other law. All the other laws are made by thought and so are fragmentary and contradictory.
One has to be a light to oneself
To be a light to oneself is not to follow the light of another, however reasonable, logical, historical, and however convincing. You cannot be a light to yourself if you are in the dark shadows of authority, of dogma, of conclusion.
Morality is not put together by thought; it is not the outcome of environmental pressure, it is not of yesterday, of tradition. Morality is the child of love and love is not desire and pleasure. Sexual or sensory enjoyment is not love…
…love is not desire and pleasure
…Freedom is to be a light to oneself; then it is not an abstraction, a thing conjured up by thought. Actual freedom is freedom from dependency, attachment, from the craving for experience. Freedom from the very structure of thought is to be a light to oneself. In this light all action takes place and thus it is never contradictory.
Actual freedom is freedom from dependency, attachment, from the craving for experience.
Contradiction exists only when that light is separate from action, when the actor is separate from action. The ideal, the principle, is the barren movement of thought and it cannot coexist with this light; one denies the other.
Where the observer is, this light, this love, is not.
The structure of the observer is put together by thought, which is never new, never free. There is no ‘how’, no system, no practice.
Freedom from the very structure of thought is to be a light to oneself…
…The structure of the observer is put together by thought…
There is only the seeing that is the doing. You have to see, not through the eyes of another. This light, this law, is neither yours nor that of another.
There is only light. This is love.
The above is an excerpt from Krishnamurti’s Journal from the entry dated September 24, 1973
One of my more important videos:
And be still.
No need to force it,
Just let it come naturally.
Allow yourself to disengage from thoughts
and simply rest in being.
Allow things to be as they are:
No need to suppress or control.
Allow yourself to naturally detach from thoughts,
So they don’t stick to you.
Your breathing becomes easy:
This is the natural state.
Allow happiness-love to arise,
Sometimes with force.
Be still. Allow love.
This happiness-love is what you truly are.
This loving-aware-presence is you.
In stillness, be this, be love.
It is not that you are feeling love-happiness:
You are love-happiness,
That is you,
And all arises in you,
All arises in Love,
Be love, be love.
Allow the false identity to slip away:
It is just a bundle of thought-energy,
An energetic wisp.
Seen for what it is,
the little ‘me’ is subsumed into Love,
Consumed by Love
Consumed by Love,
Where is the room for ‘you’ and ‘me’?
Where is the room for ‘here’ and ‘there’?
And as you dissolve in Love,
Love, in its own way and time, takes you beyond itself,
And yet all there is is Love.
Of course the best position varies from person to person – you can meditate standing, walking, sitting, lying…perhaps some other postures too!
Generally, for sitting meditation, any position that is comfortable for you that allows you to adopt a straight back is good. Generally means having your knees being below the level of your hips, so either sitting with your knees low or sitting on a cushion of some kind to raise the hips
This post was originally posted on Facebook (https://www.facebook.com/tomdas.nd)
Spend less time on Facebook. More time in Stillness. Stillness means absense of the ego, or absense of the ‘I thought’. So be still.
Use the question ‘Who am I’ to induce recognition that there is no ‘I’ or ‘me’, and then rest there, inStillness. Be Still.
Everything you do that is not Being Still is reinforcing the ego. Everything. So Be Still.
Focus on your own sadhana (practice). No need to argue with others. No need to save others. Don’t post-pone your own realisation. Be with yourSelf. Be Still.
Let go of the ‘I thought’. Gently, and persistently, allow it to dissolve in You, Stillness. It is through stillness that genuine insights occur, not through clever words or poetry. And even these insights are to be let go of, for insights are just more illusion, more ego. So be Still.
Everything you see/feel/touch/think/sense – this is all part of the dream, the ignorance, the ego. It’s all the ego. How to realise this? Be Still.
Every moment you are not being still, you are perpetuating the ego. The ego is always evil. Even nice egos are evil – it’s just a matter of degree – even nice egos contain the seeds of partiality, distortion, destruction and suffering. So let go, allow the ego to dissolve, in Stillness. Be Still.
Being Still is not something you do or try to do. That is just more Ego. Being Still is not-trying, not-doing, no ‘I thought’. It is a letting go, a release and thus a return to peace, to Stillness.
The ego will often try to find a way, a reason, an excuse, not to be Still. It will favour teachings that prevent stillness, that say stillness is not necessary. Notice this, see how canny the devil is, and be with God. Be Still.
If the ego is already an illusion, then why the need to be still? Because, through the force of habit, ignorance/the ego constantly rises up, creating the world and attachment to it, and lasting peace does not dawn. Ignorance continues and the teachings remain largely mental/intellectual. The mischief (and suffering) continues.
How to remedy this?
READ THIS AGAIN SLOWLY SEVERAL TIMES, ENSURING THE MESSAGE OF EACH PARAGRAPH IS PROPERLY UNDERSTOOD
I thought I’d share another one of Hui-Hai’s insights. He’s an expert in explaining Buddhist doctrines to Buddhist seekers. Here Hui-Hai shows us the provisional utility of words, and also points out their essential voidness. There is no contradiction in this.
Questioner: What does it mean when the sutra says: “The sound of discussion has ceased, and the role of thought is done”?
Zen Master Hui-Hai: Words are used to manifest the doctrine. After understanding the doctrine, then, words are useless. The doctrine is void, voidness is the Tao, and the Tao is without words. This is the meaning of “The sound of discussion has ceased”.
Since the real meaning of the doctrine does not give rise to a single thought or perception and because no thought or perception arises, it is unborn. Furthermore, because it is unborn, then the fundamental nature of all forms is void.
Next, since the fundamental nature of all forms is void, then everything in the world is non-existent.
Finally, since all things are fundamentally non-existent, “the role of thought is done”.
Words are used to manifest the doctrine. After understanding the doctrine, then, words are useless.
Also see How spiritual teachings work
It’s all too common for seekers of enlightenment to fall into conceptual traps. Rather than using beliefs to free themselves from beliefs all together, the verbal teachings are instead often clung to, like a drowning man clutching at a straw.
One concept that can be useful along the way is that of the Absolute, but like all concepts it is also a potential trap, in that we can fall into believing in the Absolute without any real experience, or worse, only a partial experience that gives us the false impression we actually know something when we in fact do not.
In this following passage we see Ch’an Master Hui Hai in dialogue with a Tripitaka master, (The Tripitaka are the traditional written scriptures of Buddhism). Deliberately Hui Hai gives the ‘wrong’ non-traditional answer initially in order to free the questioner from fixed views and show that the Teaching (Dharma) can be expressed in a myriad of ways.
At the end of the dialogue the Tripitaka master expresses his respect and amazement at how the Southern school – the ‘Zen’ school of sudden enlightenment of which Hui Hai is part – is truly unfathomable:
Once a Tripitaka Master asked: “Does the Bhutatathata (Absolute Reality) ever change?”
The Master [Hui Hai] replied: “Yes, it does change.”
The Tripitaka Master retorted: “You, Venerable Ch’an Master, are wrong!”
The Master then asked the Tripitaka Master: “Does the Bhutatathata exist or not?”
The Tripitaka Master answered: “Yes, the Bhutatathata does exist.”
The Master replied: “So if you say it does not change, then you are just an ordinary, worldly monk. Doubtlessly, by now you must have heard that the lowest vices can be changed into the highest virtues, the three poisons into the three cumulative disciplines, the six consciousnesses into the six supernatural powers, all the defilements into Bodhi, and the most abysmal ignorance into the highest wisdom. Thus, if you say that the Bhutatathata does not change, then you, a Tripitaka Master, are really a heterodox-sect follower. [ie. a heretic]”
The Tripitaka Master responded: “If you put it that way, then I have to admit that the Bhutatathata does change.”
The Master retorted: “But if you, indeed, hold that the Bhutatathata does change, that is also a heterodox view.”
The Tripitaka Master asked: “Ch’an Master, you just said that the Bhutatathata does change, but now you say it does not change. How can that be?”
The Master responded: “If one sees his own nature clearly – which, like Mani-Jewels, can manifest itself in different colors – then he is correct in saying that the Bhutatathata both changes and does not change. In contrast, however, if one has not seen his own nature, he will, on hearing that the Bhutatathata changes, grasp at the idea of mutability. Also, oppositely, he will, on hearing that the Bhutatathata does not change, grasp at the idea of immutability.”
The Tripitaka Master concluded: “Now I really understand what is meant when it is said that the Southern Ch’an Sect is truly unfathomable!”
This last answer of Hui Hai is particularly instructive – he essentially states that the Truth expresses itself in different ways, just like jewels can be of various colours. If one has intuitively seen this Truth, then one can correctly express this truth, even with seemingly opposed verbal statements, as these statements are coming from a ‘place of Truth’. However, for one who has not seen, the verbal statements are always incorrect, even when they are ‘officially correct’, as the essential insight is not present, and the statements are not expressions of Truth but expressions of the ignorant ego-mind.
These ego/ignorance-ridden statements are not liberating – they are simply a clinging to an empty doctrine. These insight-less statements merely give strength to the false-ego that thinks it knows something, strengthening and perpetuating the ego/sense of separation of both the one speaking and anyone listening.
(Note that I use the word ego here as a synonym for ignorance, the false belief in separation or the false belief in a separate entity that authors thoughts and actions)