Jk mind 2

 

jk

-mind

Every reaction becomes a means of discovery

      When u become aware at the conscious level

      u also begin to discover the

      envy, struggles,desires, motives, anxieties/ fears

      that lie at the deeper levels of consciousness.

      

      When the mind is intent on discovering the whole process of itself, then

      every thought/feeling /incident, every reaction becomes a means of discovery, of knowing oneself.

      That requires patient watchfulness,

      which is not

      the watchfulness of a mind that is constantly struggling, that is learning how to be watchful.

      

      Then you will see that the  hours/3-4 AM are as important as the other hours, because life then is a total process.

      As long as you do not know yourself, fear will continue, and all the illusions that the self creates will flourish.

      Or

      Once u know yourself, fear will vanish, and all the illusions that the self creates will die.

      

      Uncovering the me

the whole movement of living is a way of uncovering the 'me', the ego, the self.

self is a very complex process and

can be uncovered only in relationships, our daily activities,  the way we talk, judge, calculate, condemn others and ourselves.

All that reveals the conditioned state of our own thinking; and it is important to be aware of this whole process.

 It is only through awareness of what is true from moment to moment that there is discovery of the timeless, the eternal. Without self-knowledge, the eternal cannot be. Till u  no yrslf,  eternal is a mere word, a symbol, a speculation, a dogma, a belief, an illusion to which the mind can escape.

when one begins to understand the 'me' in all its various activities from day to day, then in that very understanding, without any effort, the nameless, the timeless, comes into being.

But the timeless is not a reward for self-knowledge.[by-product?]

That which is eternal cannot be sought after; the mind cannot acquire it.

 It comes into being when the mind is quiet, and the mind can be quiet only when it is simple, when it is no longer storing up, condemning, judging, weighing, planning,calculating.

 It is only the simple mind that can understand the real, not the mind that is full of thoughts,words, knowledge, information.

 The mind that analyses, calculates, is not a simple mind.

      

      That light cannot be given to you by another.

      

      Most people, when they are confused, disturbed, want to return to the past; they seek to revive the old religion, to re-establish the ancient customs, to bring back the form of worship practised by their ancestors, and all the rest of it.

      But what is necessary, surely, is to find out whether the mind that is the result of the past, the mind that is confused, disturbed, groping, seeking, whether such a mind can learn without turning to a guru/orthodox relegion, whether it can undertake the journey on which there is no guide.

      Because it is possible to go on this journey only when there is the light which comes through the understanding of yourself, and that light cannot be given to you by another;

      no Master, no guru can give it to you, nor will you find it in the Gita or in any other book. You have to find that light within yourself, which means that you must inquire into yourself, and this inquiry is hard work. No one can lead you, no one can teach you how to inquire into yourself.

      One can point out that such inquiry is essential, but the actual process of inquiring must begin with your own self-observation.

      

      The world of relationship

      Now, there is a different way of working, which is to inquire into ourselves and to know exactly what is going on within the field of the mind, not in order to gain some reward, but for the very simple reason that there can obviously be no end to misery in the world as long as the mind does not understand itself. And, after all, the world in which we live is not the enormous world of political activities, of scientific research, and so on; it is the little world of the family, the world of relationship between two people at home or in the office, between husband and wife, parents and children, teacher and pupil, lawyer and client, policeman and citizen. That is the little world we all live in, but we want to escape from that world of relationship and go out into an extraordinary world which we have imagined and which does not really exist at all.

      

      when u  understand the world of relationship and bring about a fundamental transformation there, u possibly create a new culture, a different civilization, a peaceful world.

      

      So it must start with urself. The world demands an immense, a radical change, but it must begin with you and me; and we cannot bring about a real change in ourselves if we do not know the totality of our world of thoughts, of feelings, of actions, if we are not aware of ourselves from moment to moment. And you will see, if you are so aware, that the mind begins to free itself from all influences of the past. After all, the mind is now the result of the past, and all thinking is a projection of the past, it is simply a response of the past to challenge, so merely to think of creating a new world will never bring a new world into being.

      

      Close attention is very hard work

      You may know the superficial layers of your mind, but to know the unconscious motives, drives, fears, the hidden residue of tradition, of racial inheritance -to be aware of all that and to give it close attention is very hard work; it demands a great deal of energy. Most of us are unwilling to give close attention to these things; we have not the patience to go into ourselves step by step, inch by inch, so that we begin to know all the subtleties, the intricate movements of the mind. But it is only the mind which has understood itself in its totality and is therefore incapable of self-deception, it is only such a mind that can free itself of its past and go beyond its own movements within the field of time. This is not very difficult, but it requires a great deal of hard work.

      

      Your awareness is conditioned by your accumulation

      The important thing is to

      be aware from moment to moment without accumulating the experience which awareness brings.

       the moment you accumulate, you are aware only according to that accumulation, according to that pattern, according to that experience. That is, your awareness is conditioned by your accumulation,

      and therefore there is no longer observation, but merely translation. Where there is translation, there is choice, and choice creates conflict; and in conflict there can be no understanding.

      

      The chooser is in confusion, therefore he chooses

      What is important, surely, is to be aware without choice, because choice brings about conflict. The chooser is in confusion, therefore he chooses; if he is not in confusion, there is no choice. Only the person who is confused chooses what he shall do or shall not do. The man who is clear and simple does not choose: what is is. Action based on an idea is obviously the action of choice, and such action is not liberating; on the contrary, it only creates further resistance, further conflict, according to that conditioned thinking.

      

      What is the centre?

      What is the centre? The centre is the 'me', the 'me' that wants to be a great person, that has so many conclusions, fears, motives. From that centre we think, but that centre has been created by the reaction of thinking.

      So can the mind be aware of thinking without the centre, just observe it?

      You will find how extraordinarily difficult it is just to look at a flower without naming it, without comparing it with other flowers, without evaluating it out of like or dislike. Experiment with this, and you will see how really difficult it is to observe something without bringing in all your prejudices, all your emotions and evaluations. But, however difficult, you will find that the mind can be aware of itself without the centre watching the movement of the mind.

      

      Can the mind be aware of itself without the watcher?

      If the whole of life is a movement, a flux, then how can it be watched unless there is a watcher? Now, we are conditioned to believe, and we feel we know, that there is a watcher as well as a movement, a process, so we think we are separate from the process. To most of us there is the thinker and the thought, the experiencer and the experience. For us that is so; we accept it as a matter of fact. But is it so?

      Is there a thinker, an observer, a watcher apart from thought, apart from thinking, apart from experience. Is there a thinker, a centre, without thought? If you remove thought, is there a centre? If you have no thought at all, no struggle, no urge to acquire, no effort to become something, is there a centre?

      Or is the centre created by thought, which feels itself to be insecure, impermanent, in a state of flux? If you observe, you will find that it is the thought process that has created the centre, which is still within the field of thinking. And is it possible -this is the point- to watch, be aware of this process, without the watcher? Can the mind, which is the process, be aware of itself?

      

      You call it jealousy, anger, greed

      You can experiment with this for yourself very simply and very easily. Next time you are angry or jealous or greedy or violent or whatever it may be, watch yourself. In that state, 'you' are not: there is only that state of being. The moment, the second afterwards, you term it, you name it, you call it jealousy, anger, greed; so you have created immediately the observer and the observed, the experiencer and the experienced.

      

      [at the moment of anger there is only anger;next moment there is someone who was angry]

      

      When there is the experiencer and the experienced, then the experiencer tries to modify the experience, change it, remember things about it and so on, and therefore maintains the division between himself and the experienced. If you don't name that feeling -which means you are not seeking a result, you are not condemning, you are merely silently aware of the feeling- then you will see that, in that state of feeling, of experiencing, there is no observer and no observed, because the observer and the observed are a joint phenomenon, and so there is only experiencing

      

      In relationship with people, with ideas, and with things

      The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result; whereas in awareness there is observation without condemnation, without denial or acceptance. That awareness begins with outward things, being aware, being in contact with objects, with nature.

      First, there is awareness of things about one, being sensitive to objects, to nature, then to people, which means relationship; then there is awareness of ideas.

      This awareness -being sensitive to things, to nature, to people, to ideas- is not made up of separate processes, but is one unitary process. It is a constant observation of everything, of every thought and feeling and action as they arise within oneself. As awareness is not condemnatory, there is no accumulation. You condemn only when you have a standard, which means there is accumulation and therefore improvement of the self.

      Awareness is to understand the activities of the self, the 'I', in its relationship with people, with ideas, and with things. That awareness is from moment to moment, and therefore it cannot be practised.

      When you practise a thing, it becomes a habit, and awareness is not habit. [u must leave all habits to start awareness]

      

      A mind that is habitual is insensitive, a mind that is functioning within the groove of a particular action is dull, unpliable; whereas awareness demands constant pliability, alertness. This is not difficult. It is what you actually do when you are interested in something, when you are interested in watching your child, your wife, your plants, the trees, the birds. You observe without condemnation, without identification; therefore in that observation there is complete communion: the observer and the observed are completely in communion. This actually takes place when you are deeply, profoundly interested in something.

      [become deeply interested in whatever ur doing]

      Awareness takes place when one observes

      You know, concentration is effort: focusing upon a particular page, an idea, image, symbol, and so on and so on. Concentration is a process of exclusion. You tell a student, 'Don't look out of the window; pay attention to the book.' He wants to look out, but he forces himself to look, look at the page; so there is a conflict. This constant effort to concentrate is a process of exclusion, which has nothing to do with awareness. Awareness takes place when one observes -you can do it; everybody can do it- observes not only what is the outer, the tree, what people say, what one thinks, and so on, outwardly, but also inwardly to be aware without choice, just to observe without choosing. For when you choose, when choice takes place, only then is there confusion, not when there is clarity

      [sometime u choose to avoid conflict/to get a better deal]

      Jk/orthodoxy/osho

      If somebody says jump into the well and u have a choice not to?

      Here choice has to be unweighted….by past-fears/future-anxieties/prejudices-----by being fully aware of the situation in a PROFESSIONAL MANNER.[how someone not affected by the event will decide]

      So ….unweighted choosing in awareness[instead of choiceless]

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The 13 Obstacles of Yoga

The path of yoga can be long and hard, filled with obstacles, pitfalls, and detours. Luckily, yogic philosophy provides a roadside assistance program to aid you when you become stuck. The yogis who have traveled the path before us have left us a troubleshooting guide called the 13 obstacles of yoga.The nine main obstacles of yoga are:

1. Vyadhi - Illness, disease, physical or mental. It is difficult to do yoga if you are physically sick. Thus it is important to lead a healthy lifestyle for the prevention of illness and promotion of optimal health.

2. Styana - Apathy, disinclination towards performing ones kartavya or duty. By procrastinating, we avoid our practice and create excuses for not being on the path and doing the work.

3. Sanshaya - doubting ones capability or the result of yoga. We can only come to know Reality, declares the Brihad-Âranyaka-Upanishad (4.4.23), when we are free from doubt. It is important to cultivate faith in oneself as well as the yogic path.

4. Pramada - Heedlessness, carelessness, a lack of persistence. Yoga is both a science and art and approaching it without skill, care, respect and devotion will create erratic and possible negative results.

5. Alasya - Sloth, inertia of mind or body due to dominance of the tamasic element. Yoga requires discipline, zeal and tapas (will-power) to succeed on its path. Laziness will prevent you from attaining your highest potential.

6. Avirati - Overindulgence, attachment to pleasurable things. We must learn to “let go” of our attachments to desire and physical objects if we are to make progress in yoga.

7. Bhrantidarshan - False vision, a premature sense of certainty. The development of a false notion about the practice of yoga and its outcome can not only lead one off the path of yoga, but also create harm and disappointment.

8. Alabdha-bhumikatva - Non-attainment of the next yogic stage or accomplishment. This happens due to faulty or poor practice and creates a feeling of being “stuck” and leads to discouragement.

9. Anawasthitatwa - Instability, non-permanence of a yogic accomplishment or stage. Not able to maintain an attained stage can be a real drag. This again can be a result of faulty or poor practice.

   

When any of these primary obstacles are encountered, four minor obstacles may appear according to the circumstances:

1. Duhkha - Pain or sorrow

2. Daurmanasya - depression, pain caused by non-fulfilment of desires.

3. Angamejayatwa - the shivering of parts of the body.

4. Shvâsa-prashvâsa - disturbances in kumbhaka or breath retention causing the irregular breathing pattern that comes with mental agitation.

You will need to be able to remove all these obstacles at will to be successful in yoga. They may appear at any time, and if not conquered during their first appearance, they are most likely to return until you learn how to overcome them.

The key to the removal of any and all of the above obstacles is the cultivation of the one-pointedness of mind. These obstacles will naturally pass with time unless we allow ourselves to become entangled and bogged down in them. By focusing all of your attention on a single object the obstacles dissolve and begin to lose their importance and power.