Archive for the ‘Truth’ Category

Seeing the truth is freedom

Question: How do you “see” a fact without any reaction – without condemnation or justification, without prejudice or the desire for a conclusion, without wanting to do something about it, without the sense of thine and mine? What is the point of such “seeing” or awareness? Have you actually done this, and could you exemplify from your own experience?

Jiddu Krishnamurti: First of all, do we see a fact? – not how do we see a fact, but do we see a fact? Do we see the fact, for example, of greed, of contradiction, in ourselves? What exactly do we mean by “seeing”? Am I aware that I am greedy? And how do I regard it? Am I capable of seeing that I am greedy, without explanations, without condemnation, without trying to do something about it, without justifying it, without the desire to transform it into nongreed? Let us take the example of envy or greed, or feeling inferior or superior, or jealousy, and so on. Take one thing like that, and see what happens.

First of all, most of us are unaware that we are envious; we brush it casually aside as a bourgeois thing, as being superficial. But deeply, inwardly, profoundly, we are envious. We are envious beings. We want to be something, we want to achieve, we want to arrive – which is the very indication of envy. Our social, economic, spiritualsystems are based on that envy.

First of all, be aware of it. Most of us are not. We justify it; we say, “If we hadn’t envy, what would happen to civilization? If we did not make progress and had no ambition, and so on, what would we do? – everything would collapse, would stagnate.” So, that very statement, that very justification, surely prevents us from looking at the fact that we are, you and I, envious.

Then, if we are at all conscious, aware, seeing all this – then what happens? If we do not justify, we condemn, don’t we? – because we think that state of envy, or whatever state it is you feel, is wrong, not spiritual, not moral. So we condemn, which prevents us seeing what is, does it not? When I justify or condemn or have a desire to do something about it, that prevents me from looking at it, doesn’t it? Let us examine this glass in front of me on the table.

I can look at it without thinking who made it, observing the pattern, and so on; I can just look at it. Similarly, is it not possible to look at my envy, not to condemn it, not to have the desire to alter it, to do something about it, to justify it? Then, if I do not do all that, what happens? I hope you are following this, substituting for envy your own particular burden.

I hope you are not merely listening to me telling you something about it but are observing your own relation to a certain fact which is causing you disturbance or pain or confusion. Please watch yourself, and apply what we are saying to yourself – watch your own mind in the process of thinking. We are partaking together, sharing together in this experiment to find out what “seeing” is, going more and more deeply into it.

So, if I would see that I am envious, be aware of it, see the content of it, then the desire to do something, to condemn, to justify, obviously comes to an end because I am more interested to see what it is, what is behind it, what is its inward nature. If I am not interested to know more deeply, more intimately, the content of this whole problem of envy, then I am satisfied by merely condemning.

So, if I am not condemning, not desiring to do something about it, I am a little nearer, intimate, more close to the problem. Then how do I look at it? How do I know I am greedy? Is it the word that is creating the feeling of wanting more? Is the reaction the outcome of memory, which is symbolized by a word? And is the feeling different from the word, the name, the term? And by recognizing it, giving it a name, a label, have I resolved it, have I understood it?

All this is a process of seeing the fact, isn’t it? And then, to go still further, is the ‘me’, the observer, experiencing greed? Is greed something apart from me? Is envy, that extraordinarily exciting and pleasurable reaction, something apart from me, the observer? When I do not condemn, when I do not justify, when I am not desirous of doing something about it, have I not removed the censor, the observer? And when the observer is not, then is there the word greed – the very word being a condemnation? When the observer is not, then only is there a possibility of that feeling coming to an end.

But in looking at the fact, I do not start with the desire to bring it to an end; that is not my motive. I want to see the whole structure, the whole process; I want to understand it. And in this process I discover the ways of my own thinking. And it is through this self-knowledge – not to be gathered from books, from printed words and lectures, but by actually sharing together as in this talk – that we find out the ways of the self.

It is seeing the truth of the fact – which I can only do when I have been through this process – which frees the mind from that reaction called envy. Without seeing the truth of that, then do what you will, envy will remain. You may find a substitute for it; you may do everything to cover it up, to run away from it, but it is always there. Only when we can understand how to approach it, to see the truth of it, is there freedom from it.

Source – Jiddu Krishnamurti Talk April 8, 1952

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Nature of truth

Osho – Appearances are very deceptive. Appearances may give you respectability but they cannot give you contentment. And some day or other, in some way or other, the truth has a way of surfacing.

Truth cannot be repressed forever. If it can be repressed forever, eternally, then it is not truth. In the very definition of truth one should include the fact that truth has a way of bubbling up. You cannot go on avoiding it forever and ever. One day or other, knowingly or unknowingly, it surfaces, it reveals itself.

Truth is that which reveals itself. And just the opposite are lies. You cannot make a lie appear as truth forever and ever. One day or other the truth will surface and the lie will be there condemned.

You cannot avoid truth. It is better to face it, it is better to accept it, it is better to live it. Once you start living the life of truth, authenticity, of your original face, all troubles by and by disappear because the conflict drops and you are no more divided. Your voice has a unity then, your whole being becomes an orchestra. Right now, when you say something, your body says something else; when your tongue says something, your eyes go on saying something else simultaneously.

Many times people come to me and I ask them, ‘How are you?’ And they say, ‘We are very, very happy.’ And I cannot believe it because their faces are so dull — no joy, no delight! Their eyes have no shining in them, no light. And when they say, ‘We are happy,’ even the word ‘happy’ does not sound very happy. It sounds as if they are dragging it. Their tone, their voice, their face, the way they are sitting or standing — everything belies, says something else. Start watching people. When they say that they are happy, watch. Watch for a clue. Are they really happy? And immediately you will be aware that something else is saying something else.

And then by and by watch yourself. When you are saying that you are happy and you are not, there will be a disturbance in your breathing. Your breathing cannot be natural. It is impossible. Because the truth was that you were. not happy. If you had said, ‘I am unhappy,’ your breathing would have remained natural. There was no conflict. But you said, ‘I am happy.’ Immediately you are repressing something — something that was coming up, you have forced down. In this very effort your breathing changes its rhythm; it is no longer rhythmical. Your face is no longer graceful, your eyes become cunning.

First watch others because it will be easier to watch others. You can be more objective about them. And when you have found clues about them use the same clues about yourself. And see — when you speak truth, your voice has a musical tone to it; when you speak untruth, something is there like a jarring note. When you speak truth you are one, together; when you speak untruth you are not together, a conflict has arisen.

Watch these subtle phenomena, because they are the consequence of togetherness or untogetherness. Whenever you are together, not falling apart; whenever you are one, in unison, suddenly you will see you are happy. That is the meaning of the word ‘yoga’. That’s what we mean by a yogi: one who is together, in unison; whose parts are all interrelated and not contradictory, interdependent, not in conflict, at rest with each other. A great friendship exists within his being. He is whole.

Sometimes it happens that you become one, in some rare moment. Watch the ocean, the tremendous wildness of it — and suddenly you forget your split, your schizophrenia; you relax. Or, moving in the Himalayas, seeing the virgin snow on the Himalaya peaks, suddenly a coolness surrounds you and you need not be false because there is no other human being to be false to. You fall together. Or, listening to beautiful music, you fall together.

Whenever, in whatsoever situation, you become one, a peace, a happiness, a bliss, surrounds you, arises in you. You feel fulfilled. There is no need to wait for these moments — these moments can become your natural life. These extraordinary moments can become ordinary moments — that is the whole effort of Zen. You can live an extraordinary life in a very ordinary life: cutting wood, chopping wood, carrying water from the well, you can be tremendously at ease with yourself. Cleaning the floor, cooking food, washing the clothes, you can be perfectly at ease — because the whole question is of you doing your action totally, enjoying, delighting in it.

The society is not in favour of an integrated man, so remember, society cannot help you. It will create all sorts of hindrances for your growth. Because only a disintegrated man can be manipulated — the politicians can dominate him, the teachers can dominate him, the religious priests can dominate him, the parents can dominate him. Only a disintegrated soul can be forced into slavery.

Integrated, you are free; integrated, you become rebellious; integrated, you start doing your own thing; integrated, you listen to your own heart, wherever it leads. Such types of individuals can be dangerous for the dead so-called society. They can create trouble — they have always created trouble. A Jesus, a Socrates, a Buddha… they have always been troublesome because they are so integrated that they can be independent. And they are living so blissfully that they don’t bother about other nonsense.

Try to understand it. If you are unhappy, you will become ambitious; if you are happy, ambition will disappear. Who bothers to become a prime minister unless you are a little insane? Who bothers to become the richest man in the world unless you are mad? Who bothers about fame? You cannot eat it, you cannot love it, you cannot sleep with it. In fact, the more famous you become, the more difficult it becomes to be happy.

The richer you are, the more worries you have — problems of security, future. Whatsoever you have, you have to hold it. You have to hold it against others because they are constantly watching for a right opportunity to take it back. Whatsoever you hold, you hold out of violence. And of course, if you have been violent then others can be violent to you. They are just waiting for the right moment. The richer you get, the more worries, more problems, more fears you have. Who bothers, if one is happy?

Source – Osho Book “Dang Dang Doko Dang”

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