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.

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13 July 2015

There is no end to learning; therefore, there is no despair

The mind that would really understand what is true, the real - the extraordinary state of mind that comprehends that thing called truth - must have, psychologically, no fear of any kind. A mind which would really understand, take a journey into the most extraordinary thing called reality and go deeply into it where there is no measure, no time, no illusion, no imagination - must be completely free from fear. And, therefore, such a mind is always living, neither in the past nor in the future.
 
A mind that is aware of all the things that are connected with fear is not concerned with the past but, as the past arises, it deals with it, not as a steppingstone to the future. Therefore, such a mind is living in the active present and, therefore, comprehends every movement of thought, feeling, fear, as it arises. There is a great deal to learn: there is no end to learning; therefore, there is no despair, no anxiety. This you must have completely in your blood so that you are never caught in the things that have been done or that will be done in the future, so that you are never held in time as thought. It is only the mind that has emptied itself of all this fear that is empty. Then, in that emptiness, it can understand that which is supreme and nameless.

(JKrishnamurti, Collected Works, Vol. XIV,94)

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