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          <p><font size="3" face="Times New Roman, Times, serif"><b><font face="Arial, Helvetica, sans-serif">Sitting 
            Quietly - Looking Within <br>
            Meditation - From Moment To Moment <br>
            'Total' - 'Complete' - 'Holistic' Meditation <br>
            Meditation Is Part Of Life </font></b></font></p>
        </div>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b><br>
          K'S TEACHINGS:</b><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">On August 12, about 
          five weeks after their arrival at Ojai, he wrote to Lady Emily:<br>
          ''I have been meditating every morning for half an hour or 35 mins. 
          I meditate from 6:45 to 7:20. I am beginning to concentrate better even 
          though it be for sometime and I meditate again before I go to sleep 
          for about 10 minutes. All this is rather surprising you, isn't it? ....''</font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-J Krishnamurti 
          as quoted in page 162,<br>
          biography of K by mary Lutyens Vol I<br>
          (The years of awakening)</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">''....and in my 
          heart there has been a continual thought of Lord Buddha. I was in such 
          a state that I had to sit down and meditate....'' <br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-Letter written 
          by Krishnamurti as quoted in 'The years of<br>
          awakening' by Mary Lutyens Avon books USA 1991 Page 125.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Have done a great 
          deal of meditation and has been good. I hope you are doing it too - 
          begin by being aware of every thought- feeling - all day, the nerves 
          and the brain - then become quiet, still - this is what cannot be done 
          through control - then really begins meditation. Do it with thoroughness.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Whatever happens 
          don't let the body shape the nature of the mind - be aware of the body, 
          eat right, be by yourself during the day for some hours - don't slip 
          back and don't be a slave to circumstances. Be tremendous - be awake.</font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-letter written 
          by K to a friend (Nandini Mehta)<br>
          as quoted in the biography of K by Pupul Jayakar Page 277.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">...I feel if we 
          could be serious for an hour and really fathom, delve into ourselves 
          as much as we can, we should be able to release, not through any action 
          of will, a certain sense of energy that is awake all the, time which 
          is beyond thought.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-K, New Delhi 8 
          Jan 1961.</font><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Do you want to sit 
          together quietly for a while ? All right, sirs, sit quietly for a while.<br>
          (K used to ask his listeners to sit quietly for sometime after his public 
          talks)<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">First of all, sit 
          very quietly; do not force yourself to sit quietly, but sit or lie down 
          quietly without force of any kind. Do you understand?...</font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-Pg 59, K on education</font><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Meditation is not 
          something different from daily life; do not go off into the corner of 
          a room and meditate for ten minutes, then come out of it and be a butcher-both 
          metaphorically and actually.<br>
          Meditation is part of life, not something different from life.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-K, Pg 10, meditations.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Meditation is one 
          of the greatest arts in life-perhaps the greatest, and one cannot possibly 
          learn it from anybody. That is the beauty of it. It has no technique 
          and therefore no authority. When you learn about yourself, watch yourself, 
          watch the way you walk, how you eat, what you say, the gossip, the hate, 
          the jealousy-if you are aware of all that in yourself, without any choice, 
          that is part of meditation.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">So meditation can 
          take place when you are sitting in a bus or walking in the woods full 
          of light and shadows, or listening to the singing of birds or looking 
          at the face of your wife or child.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-K, Pg 2, meditations<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b>Q.</b> You seem 
          to object even to our sitting quietly everyday to observe the movement 
          of thought. Is this, by your definition, a practice, a method and therefore 
          without value?</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b>K:</b> Now the 
          questioner asks. What is wrong with sitting quietly every morning for 
          twenty minutes, in the afternoon another twenty minutes and perhaps 
          another twenty minutes in the evening or longer - what is wrong with 
          it? By sitting quietly you can relax, you can observe your thinking, 
          your reactions, your responses and your reflexes. What is the motive 
          of those who sit quietly by themselves, or together in a group? What 
          is the motive behind the desire to sit quietly for half an hour every 
          day? Is it not important to find out why you want to do this? Is it 
          because somebody has told you that if you sit quietly you will have 
          para-psychological experiences, that you will attain some kind of peace, 
          some kind of understanding, some kind of enlightenment, or some kind 
          of power?...<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">So it is important 
          - before we plunge into all this- to find out what is your motive, what 
          it is that you want. But you do not do that. You are so eager and gullible; 
          somebody promises something and you want it. If you examine the motive, 
          you see that it is a desire to achieve something - like a businessman's 
          desire to earn a lot of money. That is his urge. Here the psychological 
          urge is to have something that a guru, or an instructor, promises.You 
          do not question what he promises, you do not doubt what he promises...<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Is it true? Who 
          are you to tell me what to do? then you will find that sitting quietly, 
          without understanding your motive, leads to all kinds of illusory psychological 
          trouble. If that is the intention of sitting quietly, then it is not 
          worth it. But if while sitting quietly without any motive, or walking 
          quietly by yourself or with somebody, you watch the trees, the birds, 
          the rivers and the sunshine on the leaves, in that very watching you 
          are also watching yourself. You are not striving, not making tremendous 
          efforts to achieve something ...<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Is it not possible 
          to be quiet, naturally - to look at a person, or to listen to a song, 
          or to listen to what somebody is saying quietly, without resistance, 
          without saying, &quot;I must change, I must do this, I must do that''. 
          Just to be quiet?<br>
          Is it possible to sit, or stand, or walk quietly, without any promptings 
          from another, without any reward or desire for extraordinary super-physical 
          sensory experiences? Begin at the most rational level; then one can 
          go very far.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-K Q/A Saanen July 
          1980</font><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">...if you are really 
          awake during the day, watching every thought, every feeling, every movement 
          of the mind...watching your reactions...being greatly aware of everything 
          outside you, inwardly, then the whole of the unconsciousness, as well 
          as the conscious, is opened up...<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-K, 13 July 1967 
          Saanen Talks.</font><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">These are the outer 
          pressures and demands that bring about this neurotic society; there 
          are also the inner compulsions and urges within ourselves, our innate 
          violence inherited from the past, which help to make up this neurosis, 
          this imbalance. So this is the fact - most of us are slightly off balance, 
          or more, and it's no use blaming anybody. The fact is that one is not 
          balanced psychologically, mentally, or sexually ; in every way we are 
          off balance. Now the important thing is to become aware of it, to know 
          that one is not balanced, not how to become balanced. A neurotic mind 
          cannot become balanced, but if it has not gone to the extremes of neurosis, 
          if it has still retained some balance, it can watch itself. One can 
          then become aware of what one does, of what one says, of what one thinks, 
          how one moves, how one sits, how one eats, watching all the time but 
          not correcting. And if you watch in such a manner, without any choice, 
          then out of that deep watching will come a balanced, sane, human being; 
          then you will no longer be neurotic. A balanced mind is a mind that 
          is wise, not made up of judgments and opinions.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-Pg 173 You are 
          the world.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b>Teacher: </b>Sir, 
          all sensations leave a residue, a disturbance which lead to various 
          kinds of conflict and other forms of mental activity. The traditional 
          approach of all religions is to deny this sensation by discipline and 
          denial. But in what you say there seems to be a heightened receptivity 
          to these sensations so that you see the sensations without distortion 
          or residue.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b>Krishnamurti:</b> 
          That is the issue. Sensitivity and sensation are two different things. 
          A mind that is a slave to thought, sensation, feeling, is a residual 
          mind. It enjoys the residue, it enjoys thinking about the pleasurable 
          world and each thought leaves a mark, which is the residue. Each thought 
          of a certain pleasure you have had, leaves a mark which makes for insensitivity. 
          It obviously dulls the mind and discipline, control and suppression 
          further dull the mind. I am saying that sensitivity is not sensation, 
          that sensitivity implies no mark, no residue. So what is the question?</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b>Teacher:</b> 
          Is the denial of which you are speaking different from a denial which 
          is the restriction of sensation?<br>
          </font></p>
        <p><b><font size="2" face="Arial, Helvetica, sans-serif">Krishnamurti:</font></b><font size="2" face="Arial, Helvetica, sans-serif"> 
          How do you see those flowers, see the beauty of them, be completely 
          sensitive to them so that there is no residue, no memory of them, so 
          that when you see them again an hour later you see a new flower? That 
          is not possible if you see as a sensation and that sensation is associated 
          with flowers, with pleasure. The traditional way is to shut out what 
          is pleasurable because such associations awaken other forms of pleasure 
          and so you discipline yourself not to look. To cut association with 
          a surgical knife is immature. So how is the mind, how are the eyes, 
          to see the tremendous colour and yet have it leave no mark?<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">I am not asking 
          for a method. How does that state come into being? Otherwise we cannot 
          be sensitive. It is like a photographic plate which receives impressions 
          and is self-renewing. It is exposed, and yet becomes negative for the 
          next impression. So all the time, it is self-cleansing of every pleasure. 
          Is that possible or are we playing with words and not with facts?<br>
          The fact which I see clearly is that any residual sensitivity, sensation, 
          dulls the mind. I deny that fact, but I do not know what it is to be 
          so extraordinarily sensitive that experience leaves no mark and yet 
          to see the flower with fullness, with tremendous intensity. I see as 
          an undeniable fact that every sensation, every feeling, every thought, 
          leaves a mark, shapes the mind, and that such marks cannot possibly 
          bring about a new mind. I see that to have a mind with marks is death, 
          so I deny death. But I do not know the other. I also see that a good 
          mind is sensitive without the residue of experience. It experiences, 
          but the experience leaves no mark from which it draws further experiences, 
          further conclusions, further death.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">The one I deny and 
          the other I do not know. How is this transition from the denial of the 
          known to the unknown to come into being?<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">How does one deny? 
          Does one deny the known, not in great dramatic incidents but in little 
          incidents? Do I deny when I am shaving and I remember the lovely time 
          I had in Switzerland? Does one deny the remembrance of a pleasant time? 
          Does one grow aware of it, and deny it? That is not dramatic, it is 
          not spectacular, nobody knows about it. Still this constant denial of 
          little things, the little wipings, the little rubbings off, not just 
          one great big wiping away, is essential. It is essential to deny thought 
          as remembrance, pleasant or unpleasant, every minute of the day as it 
          arises. One is doing it not for any motive, not in order to enter into 
          the extraordinary state of the unknown. You live in Rishi Valley and 
          think of Bombay or Rome. This creates a conflict, makes the mind dull, 
          a divided thing. Can you see this and wipe it away? Can you keep on 
          wiping away not because you want to enter into the unknown? You can 
          never know what the unknown is because the moment you recognise it as 
          the unknown you are back in the known....<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-Pg. 119-121, K 
          on education.</font><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Sensitivity and 
          sensation are two different things. Sensations, emotions, feelings always 
          leave a residue, whose accumulation dulls and distorts. Sensations are 
          always contradictory and so conflicting; conflict always dulls the mind, 
          perverts perception. The appreciation of beauty in terms of sensation, 
          of like and dislike, is not to perceive beauty; sensation can only divide 
          as beauty and ugliness but division is not beauty. Because sensations, 
          feelings, breed conflict. To avoid conflict, discipline, control, suppression, 
          have been advocated but this only builds resistance and so increases 
          conflict and brings about greater dullness and insensitivity. The saintly 
          control and suppression is the saintly insensitivity and brutal dullness 
          which is so highly regarded. To make the mind more stupid and dull ideals 
          and conclusions are invented and spread around. All forms of sensations, 
          however refined or gross, cultivate resistance and a withering away. 
          Sensitivity is the dying to every residue of sensation; to be sensitive, 
          utterly and intensely, to a flower, to a person, to a smile, is to have 
          no scar of memory, for every scar destroys sensitivity. To be aware 
          of every sensation, feeling, thought as it arises, from moment to moment, 
          choicelessly, is to be free from scars, never allowing a scar to be 
          formed. Sensations, feelings, thoughts are always partial, fragmentary 
          and destructive. Sensitivity is a total of body, mind and heart.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">-Pg 182-183, K notebook<br>
          </font></p>
        <p><i><b><font size="2" face="Arial, Helvetica, sans-serif">(Please refer 
          to the Sayings of K as quoted under ''Sensations - the root of misery 
          and sorrow and the key to insight and freedom...'' in this study)</font></b></i><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="3" face="Arial, Helvetica, sans-serif"><b><i><font size="2">DHAMMA:</font></i></b></font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><b><i>(Please Refer 
          the Dhamma teaching of Lord Buddha as quoted under ''Sensations-The 
          root of misery and sorrow and the key to insight and freedom'' in this 
          study)<br>
          </i> </b> </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><i>Sampajanapabbam</i></font></p>
        <p><i><font size="2" face="Arial, Helvetica, sans-serif">Puna ca pararm, 
          bhikkhave, bhikkhu abhikkante patikkante<br>
          sampajanakari hoti, alokite vilokite sampajanakari hoti, saminjite<br>
          pasarite sampajanakari hoti, sanghatipattacivaradhirane<br>
          sampajanakari hoti, asite pite khayite sayite sampajanakari hoti,<br>
          uccarapassavakamme sampajanankari hoti, gate thite nisinne sutte<br>
          jagarite bhasite tunhibhave sampajanakari hoti.</font></i></p>
        <p><i><font size="2" face="Arial, Helvetica, sans-serif">-Mahasatipatthana 
          Sutta<br>
          Kayanupassana-Sampajanapabbam</font></i><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Section on tbe Constant 
          Thorough Understanding of Impermanence<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Again, O monks, 
          a monk, while going forward or backward, he comprehends this, constantly 
          aware of impermanence; whether he is looking straight ahead or looking 
          sideways, he comprehends this, constantly aware of impermanence; while 
          he is bending or stretching, he comprehends this, constantly aware of 
          impermanence; whether he is putting on his inner and outer garment or 
          carrying his bowl, he comprehends this, constantly aware of impermanence; 
          whether he is eating, drinking, chewing or savouring, he comprehends 
          this, constantly aware of impermanence; if he attends to the calls of 
          nature, while passing stool and urine, he comprehends this, constantly 
          aware of impermanence; whether he is walking, standing, sitting, sleeping 
          or awake, speaking or in silence, he comprehends this, constantly aware 
          of impermanence. ('Comprehends this' = aware of the reality 'as it is', 
          staying with 'what is')<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><i>Yatham care:</i> 
          when we walk, we walk with awareness.<br>
          <i>Yatham titthe: </i>when we stand, we stand with awareness.<br>
          <i>Yatham acche:</i> when we sit, we sit with awareness.<br>
          <i>Yatham saye:</i> when we lie down, we lie down with awareness.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"> <i>- Anguttara 
          Nikaya</i> II PTS 14<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Whether sleeping 
          or awake, arising or sitting, in every state, we remain aware and attentive 
          every moment. No action of ours is without awareness.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><i>Paccavekkhitva 
          paccavekkitva kayena kammam katabba.</i><br>
          All body activities should be done with full awareness.<br>
          <i>Paccavekkhitva paccavekkhitva vacaya kammam katabba.</i><br>
          All vocal activities should be done with full awareness.<br>
          <i>Paccavekkhitva paccavekkitva manasa kammam katabba.<br>
          </i></font><font size="2" face="Arial, Helvetica, sans-serif">All mental 
          activities should be done with full awareness.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">At the same time, 
          this awareness should be endowed with <i>panna</i>. This means that, 
          along with awareness, the experiential understanding of the three characteristics 
          of <i>panna</i>: that all phenomena, have the inherent characteristic 
          of impermanence (<i>anicca</i>); that all phenomena which are impermanent 
          give rise to suffering (<i>dukkha</i>); and that all such phenomena 
          which are impermanent and give rise to <i>dukkha</i> are without essence 
          - i.e., they cannot be &quot;I&quot; or mine or ''my soul&quot;, (<i>anatta</i>).<br>
          Once this is understood at the experiential level, one realises how 
          meaningless it is to react with craving or aversion, clinging or repugnance 
          towards any phenomenon that arises. Instead, there should only be awareness 
          and, at the same time, detachment towards every phenomenon. This is 
          <i>Vipassana</i>. This is the experiential wisdom that shatters ignorance.<br>
          </font></p>
        <p><font size="1" face="Arial, Helvetica, sans-serif">- S N Goenka quoting 
          the teachings of Lord Buddha.<br>
          ''Awaken in wisdom'' Jan. 98 Vipassana newsletter<br>
          VRI Igatpuri.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><i>Yato ca bhikkhu 
          atapi sampajannam na rincati,<br>
          tato so vedana sabba parijanati pandito;<br>
          So vedana parinnaya ditthe dhamme anasavo,<br>
          kayassa bheda Dhammattho, sankhyam nopeti vedagu.<br>
          </i></font></p>
        <p><i><font size="2" face="Arial, Helvetica, sans-serif">- Pathama-akasa-sutta, 
          Samyutta-nikaya, Salayatana-vagga</font></i></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">When a meditator 
          observing ardently, does not, miss his faculty of thorough understanding 
          of impermanence, such a wise one fully understands all sensations. And 
          having completely understood them, he becomes freed from all impurities. 
          On the breaking up of the body, such a person, being established in 
          <i>Dhamma</i> and understanding sensations perfectly, attains the indescribable 
          stage beyond the conditioned world.<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif"><i>Rattidiva matandito 
          Sampajannam na rinchati</i></font></p>
        <p><i><font size="2" face="Arial, Helvetica, sans-serif">- Samyutta Nikaya 
          IV</font></i><font size="2" face="Arial, Helvetica, sans-serif"><br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">Day and night - 
          there should be no break in the continuous thorough understanding of 
          impermanence at the level of sensations.</font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">The ''Mahasatipatthana 
          Sutta'' of the Buddha is ''The Great Discourse on the establishing of 
          awareness''. In this discourse Buddha has shown the ''one and only way'' 
          (<i>ekayano maggo</i>) for the overcoming of sorrow and lamentation... 
          for the realization of <i>Nibbana</i> : that is to say, the fourfold 
          establishing of awareness (<i>nibbanassa sacchikiriyaya yadidam cattaro 
          satipatthana ti</i>). Buddha said that for our observation to be 'Total', 
          'complete', 'holistic', we have to 'look within' for 'self knowledge' 
          and this self observation is the study of mind-matter. Our self observation 
          and looking within is total only when we observe the entire field of 
          mind-matter (<i>nama-rupa</i>) : that is to say the body, the sensations 
          on/in the body, the mind and the contents of the mind. This is the fourfold 
          establishing of awareness. (<i>Kayanupassana, Vedananupassana, Cittanupassana, 
          Dhammanupassana</i>). Again this is not a mechanical ritual or an intellectual 
          game but real understanding experientially at the level of sensations.<br>
          The four divisions mentioned above are not water tight compartments 
          but in fact constitute the holistic observation. Body can only be observed 
          when one feels the body at the level of sensations and one knows the 
          mind from the contents of the mind, again it is the mind that knows 
          the body. Moreover ''anything that arises in the mind flows along with 
          sensations on the body.'' (<i>Sabbe Dhamma vedana sammosarana</i>). 
          Thus mind and matter are deeply interdependent and deeply inter-related. 
          <br>
          The observation is complete and total only when the entire field of 
          mind-matter is fully understood at the level of sensations (<i>Parijanati</i>). 
          This observation is of the reality 'as is it', the truth from moment 
          to moment, staying with 'what is' (<i>yathabhuta</i>)-There is ''constant 
          through understanding of impermanence at the level of sensations'' (<i>Sampajanna</i>). 
          Thus one develops his awareness to such an extent that there is mere 
          understanding along with mere awareness-the observer is the observed 
          (<i>yavadeva nanamattaya patissatimattaya...</i>) In this way he abides 
          detached, without clinging or craving towards anything in this world 
          of mind-matter. (<i>anissito ca viharati, naca kinci loke upadiyati</i>).<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">(This is insight, 
          this is liberation, this is freedom.)<br>
          </font></p>
        <p><font size="2" face="Arial, Helvetica, sans-serif">- for details refer 
          to Mahasatipatthana Suttam-VRI<br>
          and the discourses on Mahasatipatthana Sutta by<br>
          S N Goenka-VRI.</font></p>
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