“… We have to be constantly vigilant to undermine language’s attempt to undermine our understanding.”
The Mystery of Iniquity
What happens when the illusory three-dimensional holographic reality we cling to is recognized as such? What happens when boundaries disappear, when the innumerable wisps of protoplasm, the vibrating atomic structures, the electric frequencies that shape human perception are brought to the forefront of our collective consciousness?
To see infinite in a grain of sand and eternity in an hour, is still ri-ji-mu-ghe and not ji-ji-mu-ghe. Ji-ji-mu-ghe is, when you offer somebody the grain of sand, for god sakes stop thinking about eternity. There is no difference between the grain of sand and eternity. So you don’t have to think about eternity as something implied by the grain of sand; the grain of sand is eternity. So in the same way exactly, our sitting here at this moment is not something different from nirvana. We are nirvana as sitting here exactly like this. So you don’t have to say any philosophical comment on the grain of sand or on our sitting here. That’s called legs on snake. You put legs on a snake, you see, and you embarrass the snake in its motion. We would say in our idiom: “Don’t guild the Lilly.” Or Zen would say: “Don’t put frost on top of snow.” So all what you might call specific religious activity, is legs on a snake. Eventually this is going to be eliminated just as eventually we hope that government will be eliminated, and will become unnecessary; because every individual will be self-governing, and therefore relate properly to his brother… And the state will vanish. So too at the same time, the church will vanish; and that’s why in the book of revelation, in the New Testament, it is said that in heaven there is no temple - because the whole place is the temple. So when we achieve the fulfillment of Buddhism, there is no Buddha, no temple, no gong, no bell - because the whole world is the sound of the bell; and the image of Buddha is everything you can look at. So a Zen master was asked: “Mountains and hills, are they not all forms of the body of Buddha?” And the master replied: “Yes they are, but it is a pity to say so.”
My inquiry now is how to be free from the fear of the known, which is the fear of losing my family, my reputation, my character, my bank account, my appetites, and so on. You may say that fear arises from conscience; but your conscience is formed by your own conditioning, so conscience is still the result of the known. What do I know? Knowledge is having ideas, having opinions about things, having a sense of continuity as in relation to the known, and no more…
There is fear of pain. Physical pain is a nervous response, but psychological pain arises when I hold on to things that give me satisfaction, for then I am afraid of anyone or anything that may take them away from me. The psychological accumulations prevent psychological pain as long as they are undisturbed. Therefore, I am afraid of anyone who disturbs them. Thus my fear is of the known, I am afraid of the accumulations, physical or psychological, that I have gathered as a means of warding off pain or preventing sorrow… Knowledge also helps to prevent pain, so beliefs help to prevent psychological pain, and that is why I am afraid of losing my beliefs, though I have no perfect knowledge or concrete proof of the reality of such beliefs.
- J. Krishnamurti
The most profound 2-minute historical account of the world I have yet to see.
“Existence is not something which lets itself be thought of from a distance: it must invade you suddenly, master you, weigh heavily on your heart like a great motionless beast - or else there is nothing more at all.”
- Jean-Paul Sartre
Rhythmic psychedelic melt…
“I think, that in the eyes of the present age, which is so intolerant of anything that is not useful, such purposeless enjoyment of the moment, such a lulling of one’s self in the cradle of the present, must seem almost incredible and at all events blameworthy. How useless we were! And how proud we were of being useless!… We wished to attach no importance to anything, to have strong views about nothing, to aim at nothing; we wanted to take no thought for the morrow, and desired no more than to recline comfortably like good-for-nothings on the threshold of the present; and we did.”