TRANSITION FROM KALI YUGA TO SATHYA YUGA

DISCIPLINE THAT SEEKS TO UNIFY THE SEVERAL EMPIRICAL INVESTIGATIONS OF HUMAN NATURE IN AN EFFORT TO UNDERSTAND INDIVIDUALS AS BOTH CREATURES OF THEIR ENVIRONMENT AND CREATORS OF THEIR OWN VALUES

THE WORLD ALWAYS INVISIBLY AND DANGEROUSLY REVOLVES AROUND PHILOSOPHERS

THE USE OF KNOWLEDGE IS POWER

OLDER IS THE PLEASURE IN THE HERD THAN THE PLEASURE IN THE EGO: AND AS LONG AS THE GOOD CONSCIENCE IS FOR THE HERD, THE BAD CONSCIENCE ONLY SAITH: EGO.

VERILY, THE CRAFTY EGO, THE LOVELESS ONE, THAT SEEKETH ITS ADVANTAGE IN THE ADVANTAGE OF MANY — IT IS NOT THE ORIGIN OF THE HERD, BUT ITS RUIN.

LOVING ONES, WAS IT ALWAYS, AND CREATING ONES, THAT CREATED GOOD AND BAD. FIRE OF LOVE GLOWETH IN THE NAMES OF ALL THE VIRTUES, AND FIRE OF WRATH.

METAMATRIX - BEYOND DECEPTION

15 December 2012

Anything really true must be totally individual

I do not think that we realize the significance or the importance of the individual. Because, as I was saying the other day, to bring about a fundamental, religious revolution, one must surely cease to think in terms of the universal, in terms of the collective. Anything that is made universal, collective, belonging to everybody, can never be true - true in the sense of being directly experienced by each individual, uninfluenced, without the impetus of self-centered interest. I think we do not sufficiently realize the seriousness of this. Anything really true must be totally individual, not in the sense of self- centeredness, which is very limiting and which in itself is evil, but individual in the sense that each one of us must experience for himself, uninfluenced, something which is not the outcome of any self-centered interest or drive.

One can see in the modern world how everything is tending towards collective thought: everybody thinking alike. The various governments, though they do not compel it, are quietly and sedulously working at it. Organized religions are obviously controlling and shaping the minds of people according to their respective patterns, hoping thereby to bring about a universal morality, a universal experience. But I think that whatever is made universal, in that sense, is always suspect, because it can never be true; it has lost its vitality, its directness, its truth. Yet, throughout the world, we see this tendency to shape and to control the mind of man. And it is extraordinarily difficult to free the mind from this false universality and to change oneself without any self-interest.

JKRISHNAMURTI
(The Collected Works, Vol. X",79,Individual and Society)

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