Jiddu Krishnamurti throws light on meditation, In this Talk, he discusses, what is the place of search, in meditation? Can one bring about order without understanding disorder? Is control necessary for order? Why do we need control when there is understanding of “what is”? Can a petty mind experience anything other than its own projections and activities? To see clearly, musn’t the mind be quiet? If you see this extraordinary thing going on in your life, then it is everything. Then you are the teacher, the student, the beauty of the cloud and that is love. What is Meditation is the last Talk of a series of 4 given in San Diego State College,5th April, 1970
Excerpts from This Talks ..
“In meditation, what is the place of search? Can one bring about order without understanding disorder?
Is control necessary for order? Why do we need control when there is understanding of “what is”?
Can a petty mind experience anything other than its own projections and activities?
To see clearly, musn’t the mind be quiet?
If you see this extraordinary thing going on in your life, then it is everything. Then you are the teacher, the student, the beauty of the cloud and that is love.
What is meditation? But before we go into that, which is really quite a complex and intricate problem, we ought to be, it seems to me, very clear what it is we are after. We are always seeking something, especially those who are religiously minded, and even the scientist, seeking has become quite an issue – seeking. What are we seeking? I think this must be very clearly and definitely understood before we go into this, into what is meditation and why one should meditate at all. And what is the use of meditation, where does it get you?”
“Are we communicating with each other? Because we are talking about something very, very difficult, how to bring about order without control. And that order can only exist when we say we understand disorder – the origin, how this disorder comes into being, which is conflict, which is in ourselves, to understand it, not to overcome it, not to throttle it, not to suppress it, but to observe it. And to observe without any distortion, without any choice, without any compulsive, directive impulse, is quite an arduous task.
Therefore order, which is virtue, comes about without any effort when there is the understanding of disorder. And control implies either suppression or rejection, exclusion, and a division between the controller and the thing to be controlled, and therefore conflict. So if one understands this whole business, control and choice come totally to an end. As we explained, control implies division, by the one who controls and the thing that is to be controlled. And in this division there is conflict, there is distortion. And when you really understand this, that the controller is the controlled, then conflict and control in every form comes to an end, which is the ending of division and therefore comprehension, understanding. When there is understanding of ‘what is’, then there is no need for control.
So there are these two essential things that must be completely understood if we are to go into the question of what is meditation – order, with the understanding of what is disorder, and control, with all its implications, of its duality, contradictory, contradiction, and, as we explained the other day, the observer is the observed, the one who is angry and tries to get rid of anger, is anger himself. And when he divides himself from anger or from jealousy or from despair or from the desire to fulfil there must be contradiction and therefore conflict and therefore distortion. Right?
This is the foundation. And without this really you cannot possibly know what meditation is. Don’t fool yourself by all the books they write about meditation, all the people that come to tell you how to meditate, or the groups that are formed in order to meditate. Because you see, if there is no virtue, which is order, there must be distortion, the mind must live in contradiction, in effort. And how can such a mind know or be aware of the whole implication of what meditation is?
And, as we said the day before yesterday, we must also, not intellectually, with one’s whole being, come upon this strange thing called love, and therefore no fear. Without love – you know what we mean by love – love that is not touched by pleasure, by desire, by jealousy, love that knows no competition, that does not divide my love and your love. There must be that. All this is necessary because then the mind, including the brain, the emotions are in complete harmony, must be, otherwise meditation becomes self-hypnosis. Right? ”
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[message_box title=”About Jiddu Krishnamurti :” color=”yellow”]
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said, “Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.