Socializing, from the Petals of a Lotus.

Meditation.

"Meditation is not the mere control of body and thought, nor is it a system of breathing-in and breathing-out. The body must be still, healthy and without strain; sensitivity of feeling must be sharpened and sustained; and the mind with all its chattering, disturbances and gropings must come to an end. it is not the organism that one must begin with, but rather it is the mind with its opinions, prejudices and self-interest that must be seen to. When the mind is healthy, vital and vigorous, then feeling will be heightened and will be extremely sensitive. Then the body, with its own natural intelligence which hasn't been spoiled by habit and taste, will function as it should.

(The photo is from Sweden - April 3. 2009 - 
spring in our hearts, spring in the air.)

So one must begin with the mind and not with the body, the mind being thought and the varieties of expressions of thought. Mere concentration makes thought narrow, limited and brittle, but concentration comes as a natural thing when there is an awareness of the ways of thought. This awareness does not come from the thinker who chooses and discards, who holds on to and rejects. 

This awareness is without choice and is both the outer and the inner; it is an interflow between the two, so the division between the outer and the inner comes to an end. Thought destroys feeling, feeling being love. Thought can offer only pleasure, and in the pursuit of pleasure love is pushed aside. The pleasure of eating, of drinking, has its continuity in thought, and merely to control or suppress this pleasure which thought has brought about has no meaning; it creates only various forms of conflict and compulsion. 

Thought, which is matter, cannot seek that which is beyond time, for thought is memory, and the experience in that memory is as dead as the leaf of last autumn. In awareness of all this comes attention, which is not the product of inattention. It is inattention which has dictated the pleasureable habits of the body and diluted the intensity of feeling. Inattention cannot be made into attention. The awareness of inattention is attention. 

The seeing of this whole complex process is meditation from which alone comes order in this confusion. This order is as absolute as is the order in mathematics, and from this there is action the immediate doing. Order is not arrangement, design and proportion; these come much later. Order comes out of a mind that is not cluttered up by the things of thought. When thought is silent there is emptiness, which is order." (Jiddu Krishnamurti, 'Meditations', 1969)

...

'Socializing, from the Petals of a Lotus'. (*)

Jiddu has it, being 'authoritarian' is being 'the author'. Being the author is to be the path one defines. Jiddu has it, man forms 'traditions'. Traditions are based on 'authoritarian thinking' and acting in that we do, to an extent, follow (learn) what other minds has previously seen, understood, grasped.

Accepting tradition - any tradition - means limiting the mind. Being 'mindful' is the opposite. The 'mind' according to Jiddu is the beings total 'awareness'. Jiddu has it, when accepting no 'author', neither christian, buddhist, hindu, nor islam. When doing so, and when also freeing Yourself from all Your 'habits', then there will be and there is, 'freedom'.

The 'religious mind' according to Jiddu is a mind working outside these (all) limitations that 'habits' place on our beings, on our awareness. And so, when removing these 'obstacles', when becoming nothing but 'awareness itself', then there is 'freedom'. What is 'awareness', when placed outside of itself? 

You, please, tell me. Is it possible to define oneself? How does one do that? Suggestion is, that it is not possible. It is not possible to see oneself, from the 'outside' of oneself. 

'Habits' - spirituality, science, the ways of organizing ones daily lives - is 'suffering', Jiddu says. When freeing the mind - ones awareness - from limitations such as these. When freeing the mind from all limitations possible, what is left will be 'freedom'. 'Freedom' from 'sorrow'. The 'sorrow' experienced as part of our daily lives. When serving breakfast, we get irritated with the elders that intake and digest their food in less a palatable way.

Meticulously cultured tulips, almost in 'rows'. Is this how 
we want to 'be'? Beatiful, yes? In what ways is the'meadow' 
more beautiful? "Like the flowers of the meadow", Jesus says. 
What's wrong with tulips? If one refrains from 'gardening'. If 
one refrain from'pruning'. Would these tulips be? Would there 
even be a rose garden, somewhere? What does the 'secret 
garden' look like, that Sufis speak of? Surely not a 'meadow'? 
A garden is a garden. And a 'meadow' has it's beauty.

Why do flowers 'keep together'? What does that single 
bluebell think? This meadow will, in a matter of weeks, look
  different. Yet more, and new, flowers? Perhaps. Grass and 
bees. Birds singing, mating, then nesting. Why do flowers 
'keep together', also when 'pruned by nature'? Do all meadows 
look like this one? No, they don't. What colours can 'one' add, 
to make this meadow 'more'?

When getting an 'insight', what we get is also irritation in that we see the limitations of that insight. When the mother nurtures the child, 'sadness' will be, when the child leaves home. And so on. When freing the mind - all that is You, Your awareness seen as the aggregate of all senses - when doing so,the effect will be, Jiddu says, 'freeing' oneself from 'suffering'. Outside of all these habits placed upon You by the 'author' - the one 'writing', 'originating', a habit. Outside of these 'habits', ways of organizing the being, when placing oneself 'there', there is 'love'. 

Now, how does Jiddu know, that he has placed himself 'outside' of habits? How does he know, that he experiences 'love'?

'Freedom', to Jiddu, is prerequisite to 'love'. 'Freedom' is freedom from all habits. Habits always to an extent cause 'sorrow'. By placing oneself outside of all authority, also outside of the 'author', what will one find? What did Jiddu find? Jiddu experienced an 'awareness'. He became the 'observer'. Being 'the observer' means to have the ability to 'see'. To 'see' that free from all 'habits' - limitations of the mind - one will find unity with 'the all'. That which is 'now'. 

Awareness. 

Jiddu not only became 'the observer'. He also had the capacity to refer, beautifully, the experience. Now, what will be the consequence of Jiddus' ideas and realization, that there exist a 'room', outside of all the limitations - habits, authoritarian thinking - that society, our fellow beings, place upon us? What would be the effect of human placing himself on 'the petals of the lotus'? What would be the effect if all human beings did just that?

Jiddus 'dialogues'; are they not in fact 'monologues'? 

'The all' - I AM - is speaking to Jiddu, through his mind. But does Jiddu see? There is a context within which Jiddu experiences. What he is describing is a 'presence'. That 'presence' is in everything. The trees, the birds, a leaf on a pavement in Paris. And so, Jiddu 'socializes' with 'the all'? 

Does he?

Does Jiddu 'socialize' with the human being? If human is a 'social being', why not 'socialize'? How are we to do that, placed on the 'petals of the lotus'? Is 'dialogue' always a preferred state of communicating? 

What is 'truth' and how to find it? 

Jiddu Krishnamurti, I 'love' Your 'meditations', and much. 

As socializing they seem, from the 'petals of a lotus', what is wrong with that? You invited me to share Your thoughts, didn't You?

Thank You.

(*) the lotus blossom has a surface, dense with small 'hairs', 
this making it 'impossible' for the flower to 'get wet'. 
Hence, water and dirt does not cling to it.

Lars, Nykvarn, September 10, 2010


(c) copyright until further notice.