YOU are the very guru YOU are searching for. Taking another as your guru is looking outside of yourSelf. It is by going within in Silence youâll find the very thing youâve been seeking has been seeking You, and You are IT.
~Jeremy Wheeler
Very early on in life I learned how to give treatments by focusing on divine Spirit, absolute Truth, God.
The stuff of the world was/is unreal IN SPIRITUAL REALITY and manifestations of this truth would invariably appear in my life. The thrill was/is almost overwhelming!
I always made sure to “handle” fear and mental malpractice as well as “extend” my treatment to include the whole world.
It’s been exhilarating!
DrRobinStarbuck
He saved me,
his humble devotee,
from destruction,
bringing me to salvation
through his own ambrosial being,
even as I languished in the dark night
of my mind’s deadly delusion.
Then indeed did the holy feet of my noble Master,
bestowing his grace in holy silence,
become immovably established within my heart,
illuminating my inner being
with the golden light of true spiritual practice.
(Muruganar – Sri Ramana Anubhuti)
You are everyone you see. I don’t mean it as a symbolism or something to think about. I mean it’s the fact of life. You are everyone you see. That man over there is no less you than what you call yourself. Yourself is not this body. You are the infinite invisible. And it’s silly – when you have all – to be settled down into a microcosm where you have nothing. All substance is you. There is not another substance in the world. When we get back to the atom and follow it down to the micro atom it disappears.
Herb Fitch 1990
Chicago Healing Seminar
4A Raise the Dead
Question: If you go to the end of conflict for yourself, must you then just accept the conflict which is in the world?
KRISHNAMURTI: Can you divide the world so very neatly and definitely from yourself? Is the world so very different from yourself? You see, sirs, I think, if I may say so, that there is something which has not been understood by us. For me, conflict is a very destructive thing, inwardly as well as outwardly, and I want to find out if there is a way of living without being in conflict. So I do not say to myself that it is inevitable, and I do not explain to myself that as long as I am acquisitive, there must be conflict. I want to understand it, to go through it, to see if I can shatter it, to see if it is possible to live without it. I am hungry to do that, and no amount of description, explanation is going to satisfy meâwhich means that I have to understand this whole process of consciousness, which is the âmeâ, and in understanding that, I am understanding the world. The two things are not separate. My hate is the hate of the world; my jealousy, acquisitiveness, my urge for successâall this belongs also to the world. So can my mind shatter all this? If I say, âTell me the way to shatter it,â then I am merely using a method to conquer conflict, and that is not the understanding of conflict.
So I see that I must keep awake to conflict, be aware of it, watch every movement of it in my ambitions, my greed, my compulsive urges, and so on. And if I just watch them, perhaps I shall find out, but there is no guarantee. I feel I know very well what is essential if I would find outânamely, a passion, an intensity, a disregard for words and explanations so that the mind becomes very sharp, alert, observant of every form of conflict. That is the only way, surely, to go to the very end of conflict.
The Collected Works of J. Krishnamurti -Volume XII 1961: There Is No Thinker, Only Thought
Jiddu Krishnamurti
Transporting me into a realm of pure bliss,
the vision of the authentic Self expanded within my heart
and I attained the state of grace whose essence is love.
Then, in the state of holy silence,
bliss and love merged together into realization
of the one true reality,
which is the experience of Lord Siva.
(Muruganar – Sri Ramana Anubhuti)
It means, really, going into the whole question of self-fulfillment and the conflict of the opposites, and to see if there is any reality for the thinker, the experiencer who is everlastingly craving for more experience, more sensation, wider horizons.
Is there only thinking and no thinker, only a state of experiencing and no experiencer? The moment the experiencer comes into being through memory, there must be conflict. I think that is fairly simple if you have thought about it. It is the very root of self-contradiction. With most of us the thinker has become all-important but not the thought, the experiencer but not the state of experiencing.
This really involves the question we were discussing the other day of what we mean by seeing. Do we see life, another person, a tree through ideas, opinions, memories? Or are we directly in communion with life, the person, or the tree? I think we see through ideas, memories, and judgments, and that therefore we never see. In the same way, do I see myself as I âactually amâ, or do I see myself as what I âshould beâ, or what I âhave beenâ? In other words, is consciousness divisible? We talk very easily about the unconscious and the conscious mind and the many different layers in them both. There are such layers, such divisions, and they are in opposition with each other. Have we to go through all these layers one by one and discard them or try to understand themâwhich is a very tiresome and ineffectual way of dealing with the problemâor is it possible to brush all the divisions, the whole thing aside and be aware of the total consciousness?
The Collected Works of J. Krishnamurti -Volume XII 1961: There Is No Thinker, Only Thought
Jiddu Krishnamurti
Can the mind observe its content without any choice as to the content, not choosing any part of the content, any part of the piece, but observing totally? Now, how is it possible to observe totally? When I look at a map of France, as I come from England and cross the Channel, I see the road leading to Gstaad. I can tell the mileage, I can see the direction. All that is very simple because it is marked on the map and I follow it. In doing that, I do not look at any other part of the map; I know the direction in which I want to go and that direction excludes all others. In the same way, a mind that is seeking in a given direction does not see the whole. If I want to find something that I think is real, then the direction is set and I follow that direction and my mind is incapable of seeing the totality. Now, when I look at the content of my consciousness, which is the same as yours, I have set a directionâto go beyond it. A movement in a particular direction, seeking a certain pleasure, not wanting to do this or that, makes one incapable of seeing the whole. If I am a scientist, I see only on a certain direction. If I am an artist, there again. If I have a certain talent or gift, I see only a certain direction. So the mind is incapable of seeing the totality and the immensity of that totality if there is a movement in a particular direction. So can the mind have no direction at all?
This is a difficult question. Please listen to it. Of course, the mind has to have direction when I go from here to the house, or when I have to drive a car, when I have to perform some technical function; but I am talking of a mind that understands the nature of direction and, therefore, is capable of seeing the whole. When it sees the whole, it can then also operate in direction. If I have the whole picture in mind, then I can take in the detail; but if my mind only operates in details, then I cannot take in the whole. If I am concerned with my opinions, with my anxieties, with what I want to do, with what I must do, I cannot see the whole. Obviously. If I come from India with my prejudices, superstitions, and traditions, I cannot see the whole. So can the mind be free of direction? Which does not mean that it is without direction. When it operates from the whole, the direction becomes clear, very strong and effective; but when the mind only operates in a direction according to the pattern it has set for itself, then it cannot see the whole.
Total Freedom: The Essential Krishnamurti
Krishnamurti