Source Text
A fact is to be seen and the seeing is not through the word. When a fact is interpreted, it ceases to be a fact; it becomes something entirely different. The seeing is of the highest importance. This seeing is out of time-space; it’s immediate, instantaneous. And what’s seen is never the same again.There’s no again or in the meantime.
To cut all the roots, one by one, is a psychological absurdity. It cannot be done. Only the fact, loneliness, must be seen and then all other things fade away.
It was uniquely alone, not isolated but alone, like a dropof rain which holds all the waters of the earth. It was neither joyous nor sad but alone. It had no quality, shape or colour; these would make it something recognizable, measurable. It came like a flash and took seed. It did not germinate but it was there in its entirety. There was no time to mature; time has roots in the past. This was a rootless, causeless state. So it is totally “new”, a state that has not been and never will be, for it is living.
its seriousness was as lightning which destroys and burns up; the profundity of it was not measurable, it was there immovable, impenetrable, a solidity that was as light as the heavens.
It was there imperishable, unnameable, the unknowing. No thought could ever penetrate it; no action could ever touch it. It was “pure”, untouched and so ever dyingly beautiful.
to “see” the depth of non-being, there must be freedom from becoming. There is no freedom if there is continuity and that which has continuity is time-bound. Every experience is binding thought to time and a mind that’s in a state of non-experiencing is aware of all essence. This state in which all experiencing has come to an end is not the paralysis of the mind; on the contrary, it is the additive mind, the mind that is accumulating, that is witheringaway. For accumulation is mechanical, a repetition; the denial to acquire and mere acquisition are both repetitive and imitative. The mind that destroys totally this accumulative and defensive mechanism is free and so experiencing has lost its significance.
There is no end to depth; the essence of it is without time and space. Its not to be experienced; experience is such a tawdry thing, so easily got and so easily gone; thought cannot put it together nor can feeling make its way to it. These are silly and immature things. Maturity is not of time, a matter of age, nor does it come through influence and environment.
But this austerity comes when the brain remains clear, undamaged by any psychological wounds that are caused through fear; conflict in any form destroys the sensitivity of the brain; ambition with its ruthlessness, with its ceaseless effort to become, wears down the subtle capacities of the brain; greed and envy make the brain heavy with content and weary with discontent. There must be alertness, without choice, an awareness in which all receiving and adjustment have ceased. Overeating and indulgence in any form makes the body dull and stupefies the brain.
The word to feel is misleading; it’s more than emotion, than a sentiment, than an experience, than touch or smell.Though that word is apt to be misleading, it must be used to communicate and especially so when we are talking of essence. The feel of essence is not through the brain nor through some fancy; its not experienceable as a shock; above all it’s not the word.You cannot experience it; to experience there must be an experiencer, the observer. Experiencing, without the experiencer, is quite another matter. It is in this “state”, in which there is no experiencer, no observer, that there is that “feeling”. It is not intuition, which the observer interprets or follows, blindly or with reason; it is not the desire, longing, transformed into intuition or the “voice of God” evoked by politicians and religio-social reformers. It’s necessary to get away from all this, far away to understand this feeling, this seeing, this listening. To “feel” demands the austerity of clarity, in which there is no confusion and conflict.The
to pursue to the very end, without any deviation, sorrow, envy, fear, ambition and so on. This simplicity is beyond the capacity of the intellect; intellect is fragmentary.
AI Summary
Krishnamurti’s Notebook by Jiddu Krishnamurti presents key insights from the contemplative tradition. The 10 passages above capture the essential teachings.
Core Themes:
- [To be expanded]
Key Passages: Highlights 1, 3, and 10 are particularly representative.
This entry was generated from Readwise highlights. Expand with additional context as appropriate.