Angkor Wat, Siem Reap, Cambodia

26 CITATIONS DE BOUDDHA

     1. “ Ne demeure pas dans le passé, ne rêve pas du futur, concentre ton esprit sur le moment présent.”
     2 “Rester en colère, c’est comme saisir un charbon ardent avec l’intention de le jeter sur quelqu’un ; c’est vous qui vous brûlez.”
    3 “Il y a plus de larmes versées sur la Terre qu’il n’y a d’eau dans l’océan.”
   4 “Il n’existe rien de constant, si ce n’est le changement.”
   5 “Celui qui est le maître de lui-même est plus grand que celui qui est le maître du monde.”
   6 “On peut allumer des dizaines de bougies à partir d’une seule, sans en abréger la vie. On ne diminue pas le bonheur en le partageant.”
   7 “Nous sommes ce que nous pensons. Tout ce que nous sommes résulte de nos pensées. Avec nos pensées, nous bâtissons notre monde.”
    8 “Le monde est aveugle. Rares sont ceux qui voient.”
    9 “Il y a quatre pensées illimitées : l’amour, la compassion, la joie et l’égalité d’âme.”
   10 » Le bonheur n’est pas chose aisée. Il est très difficile de le trouver en nous, il est impossible de le trouver ailleurs.
    11 “Ayez de la compassion pour tous les êtres, riches et pauvres ; chacun a sa souffrance. Certains souffrent trop, d’autres trop peu.”
    12 “Trois choses ne peuvent pas être longtemps cachées : le soleil, la lune et la vérité.”
    13 « Levons-nous en étant reconnaissants, car si nous n’avons pas appris beaucoup aujourd’hui, nous en avons appris un peu. Et si nous ne tirons rien du peu que nous ayons appris, au moins nous ne sommes pas malades. Et si nous ne sommes pas malades, au moins nous ne sommes pas morts. Alors, soyez tous reconnaissants. »
    14 “Je ne vois jamais ce qui a été fait ; je ne vois que ce qu’il reste à faire “
    15 “Mettez-vous à la place des autres. Si vous y arrivez, vous ne serez plus capable de faire du mal à autrui.”
    16 « Puisque la haine ne cessera jamais avec la haine, la haine cessera avec l’amour. »
    17 “Vivez comme si vous deviez mourir demain. Apprenez comme si vous deviez vivre toujours. »
    18 » La vie n’est pas un problème à résoudre, mais une vérité à expérimenter. »
    19 « Vous ne serez pas puni pour votre colère, vous serez puni par votre colère. »
    20 “Toute conquête engendre la haine, car le vaincu demeure dans la misère. Celui qui se tient paisible, ayant abandonné toute idée de victoire ou de défaite, se maintient heureux.”
    21 “Les nuages ne disparaissent pas, ils se transforment en pluie.”
    22 « Il ne faut pas se fier aux choses qui ne peuvent pas arriver, car c’est justement celles-là qui arrivent. »
    23 « Mille victoires sur mille ennemis ne valent pas une seule victoire sur soi-même. »
    24 « Entre le ciel et la terre, il n’y a qu’une demeure temporaire. »
    25 « Doutez de tout et surtout de ce que je vais vous dire. » Soyez votre propre lanterne.
    26. Il n'y a pas de chemin vers le bonheur, le bonheur est le chemin..
 

Siddhartha Gauthama ( le bouddha historique)

What is Krishnamurti saying?

If all of Krishnamurti’s talks and discussions were published they would require 400 average-sized books [some 70 volumes have been published]. This does not make his oeuvre easy to summarise, since it can be said to embody his view that human consciousness, when working well, is constantly unfolding, in a process of endless learning, never arriving at an end result, at any set of final conclusions. But to say what he thought of faith is a useful way into his account of consciousness. He sees both faith and belief as holding something to be true which is unsupported by fact, as lulling the mind into a false sense of security. We cling to such states from fear and from failure to understand and deal with what he called what is, to facts such as conflict and violence, whether personal or international. And once we have differing faiths and beliefs they themselves are an inevitable source of conflict.
Conflict and violence Krishnamurti sees as issues of basic concern to any serious human being. But in his view history shows there has been a repeated failure of education, science, politics and organised religion to end them. What is needed in our time therefore is to own up to that failure, to make a clean sweep of all these past, defective endeavours, and to adopt an entirely new approach. It is quite hard to imagine taking a more radical position than this. Put aside everything you have ever learned from others, ever read, and start your own inquiry into what life is about, what really matters. Stand on your own feet. Stop being a second-hand human being.
He proposes that this means looking at what is actually happening in life and in our consciousness—‘what is, not what should be’—without condemning or justifying, without resisting or wanting to change it, holding it instead ‘like a precious jewel.’ In so doing, he says, we are looking at human consciousness not just our own. This non-judgemental watching, free from all past-based thought and projection, is for him ‘pure observation’. If accompanied by a passion to find out, there will then be fresh understanding, he says, a ‘going beyond’ one’s previous state of consciousness.
A constant source of human confusion in Krishnamurti’s view is our rooted tendency to make images of ourselves, others, and of life and death that are put together by thought based on memory, on past experience or hearsay. Instead of looking afresh at what is new in the now, being open to the unknown and unpredictable, we ‘translate the present into the past.’ He sees such images are inevitably conflictual because they are time-bound and therefore partial and inadequate. Yet we frequently act as though we are programmed by them.
Krishnamurti maintains that we fail to make the most of our mind and of our life while subject to latent or manifest anger and fear. Also, our sense of self is usually experienced as inherently apart from another’s, whereas all human beings share far more psychologically than separates them. Not to see that is a huge error of perception, because our sense of shared humanity is lost. This feeling of psychological apartness breeds a fear of isolation that leads, among other things, to a spurious sense of safety in numbers, which is then, unfortunately and divisively, carried to excess in nationalism, political ideology, and religious faith. These provide a false cohesion held together by fear that there are those ‘outside’ who threaten us and are in some way not as fully human as we are.
Seeing the problems in our personal life and in the world with a mind free from the dictates of the past, from faith, belief, stereotyping, and fantasy, is to see that what goes wrong in the world outside reflects what goes wrong in one’s own mind. When there is insight into that, Krishnamurti says, there is a wholly different way of living, in which an awakened awareness of what causes human suffering also brings with it greater sensitivity to the beauty and immensity of life.
He cautions his audience, ‘You don’t have to believe all this—I am not an authority. But take a little time to look at this. Test it out. David Skitt

Le but de l’existence humaine. Jiddu Krishnamurti

Question : Quelle est la raison, quel est la finalité ultime de l’existence humaine ?
Krishnamurti : Connaissez-vous une quelconque finalité ? La façon dont nous vivons n’a ni sens ni finalité. On peut lui inventer un but, celui de la perfection, de l’illumination, de la quête de la plus haute forme de sensibilité : nous pouvons inventer sans fin des théories, nous prendre les pieds dedans, et en fabriquer nos problèmes. Notre vie quotidienne n’a aucun sens, aucune finalité à part celle de faire un peu d’argent et de mener une vie idiote. On peut voir tout cela, pas en théorie, en nous-mêmes : cette éternelle bataille intérieure pour trouver un objectif, chercher l’illumination, courir le monde (particulièrement l’Inde et le Japon) pour apprendre une technique de méditation.Vous pouvez inventer des objectifs par milliers mais vous n’avez pas besoin d’aller où que ce soit, dans les Himalayas, dans un monastère, ou dans ce nouveau genre de camp de concentration qu’est un ashram : tout est en vous. Le Très-Haut, l’Incommensurable, est en vous — si vous savez comment regarder. N’en faites pas une conviction : c’est encore un des tours idiots que nous nous jouons, que nous sommes Dieu, que nous sommes le ‘Parfait’, toute cette farce infantile. Et pourtant, c’est bien à travers l’illusion, à travers ‘ce qui est’, à travers le mesurable que l’on découvre ce qui est sans mesure — mais vous devez commencer par vous-même, c’est le lieu où découvrir soi-même comment regarder. - Krishnamurti, Beyond Violence

“THE GARDEN OF MY HEART. jiddu Krishnamurti

“ I am the path
Leading to the sheltered garden
Of thy heart,
O world.
I am the fountain
That feeds thy garden,
O world,
With the tears
Of my experience.
I am the scented flower
That beautifies thy garden,
The honey thereof,
The delight of thy heart.
Destroy thy weeds In thy garden,
O world,
And keep thy heart
Pure and strong,
For there alone I can grow.
Create no barriers
In the garden of thy heart,
O world,
For in limitation
I wither and die.
I have a garden
In my heart,
O world,
Where every flower
Speaketh of thee.
Open the gates
Of the garden of thy heart,
O world,
And let me in.
Without me
There shall be no shade,
Nor the soft breeze
From the cool mountains.
I have a garden in my heart,
O world,
That hath no beginning
And no end,
Where the mighty
Do sit with the poor,
Where the Gods
Do delight with the human.
Open as the vast skies,
Clear as the mountain stream,
Strong as the tree in the wind,
Is my heart.
Come,
O world,
Gather thy flowers
In the garden of my heart.”

The Kingdom of Happiness Jiddhu Krishnamurti (1895 - 1986)

I want again to impress upon you that taking interest in the excellence of the Kingdom of Happiness is of the utmost importance. One can see by your words, by the way you talk, whether you are living in that Kingdom or not. I have watched you and myself to see whether we live continuously in that Kingdom. By our attitude, and by the conduct of our life, and by the desires that surge up, we can judge and discover how far away we are from that abode of reality, or how far within it we live.

If you are striving to live in that Kingdom, you conquer with ease your special troubles, you forget your special burdens, your special peculiarities, and you adopt the sorrows and sufferings of the world. When you live in that Kingdom you cannot separate yourself from your daily actions; in your thought, in your work, in everything that you do, you are living in that Kingdom, hence you translate that Kingdom into your own actions.

You can see how different are those people who have caught even a fleeting glimpse of that Kingdom; how happy, how really balanced, neither too emotional nor too intellectual. You can see by their attitude, by their whole atmosphere that they know what it means to live in that Kingdom.
 It would be a thousand pities if we lived there only at rare moments, only when we are meditating, only when we are alone. You can only live in that Kingdom if your whole being throbs with happiness. You must express this happiness in all your feelings, in all the things that you do daily; not just live in that Kingdom for a few brief moments like a little insect, and then vanish for the rest of the day, to be born again on the morrow. This is what most of you are doing -a word will betray the whole of your mind, the whole trend of your outlook. I feel it is so important that you be really serious and joyous, instead of struggling in vain and making vast useless efforts. You must not have the idea that some privileged people alone are in that Kingdom and the rest are not; as long as there is anyone who is struggling, who has nobility of thought and emotion, be assured that he is living in that Kingdom.
We must transform this center at Eerde, and the world at large, into a veritable Kingdom of Happiness, and you must help because you are living in it, because you are creating it, and you must give your capacities, your sufferings, your happiness and pleasures and joys; you must give the material with which we can build -every one of you must help, not one individual alone. That is why you must be great, that is why you must live and breathe only in that Kingdom of Happiness. Every barrier, all pettiness in our outlook, must be destroyed. You do not know how thrilling it is and how pleasurable and how exciting -it is much more so than any cinema performance, than any game in the world.
Imagine for a moment that we are all gods; then we could all sit around a table with Him. Think what we could do; think what it would mean, if we were like the Buddha and His disciples. He was a super-genius, the greatest of humans, and His disciples were also geniuses, they were the great men of their day. And you can imagine the delicious air, the atmosphere which those men, those gods, must have created. Then go to the other extreme, and think of all the personifications of Evil in the world -think of the time they would have! They would be attempting to annihilate and confuse the work of the gods. Whereas it is those like us who are between the two extremes, who form the major portion of the world. When you have a precious vase or jewel, you must find a safe in which you can guard it. And when He comes, as He does come; when He is with us, as He is with us; we must be the great men, and each one of us must struggle to reach the height of perfection. And then if we are gathered together, you can imagine the intense delight of that association; for we shall be companions with nobility, with great artists, great creators, with the divinity that is well-balanced in perfect physical bodies. There is nothing more wonderful in the world than living with great men, with great ideas, with men who are the principles themselves and not merely the outward shell of some inner reality.
It is the person who has not tasted happiness, who has not suffered, who has not had many experiences that cannot be companion with great men nor even with great sinners. Such an individual can never help, neither can he give nor enjoy that happiness which is lasting. Such an individual can never know the difference between the beautiful, the refined, and the coarse, the vulgar, and where judgment has no value. For he is neither a creator nor a destroyer; he is merely carried along by the whims and fancies of the world of mediocrity.
Because you desire not to belong to this world of mediocrity, you must bear in mind that all that you think and feel matters vitally. For this reason you must develop a fine physical body, with refined emotions and a cultured mind. Because if you have not a perfect body, mind, and emotions, you will disfigure the beauty and disturb the harmony of the whole company of great men; you might be wise in your words, but your outward expression, your personality, betrays your inner development which is not perfect.
You must also have perfect cleanliness, perfect health; and you can see the importance of this, you can see why you must have clean and healthy bodies, why you must take care of them, as you take care of a most precious jewel. It is the same with your emotions and your thoughts. Ugly thoughts and ugly feelings, though you may not expose them outwardly to your friends or your neighbors, yet they will betray themselves in your looks, in your sayings, in your attitude, in your outlook on life. I interest myself very often in looking at people's faces, their gestures, their general deportment; and I can usually distinguish the type to which each one belongs. I know these superficial things may be deceptive, that one cannot always judge truly, but they generally betray the inner character. You must therefore perfect the body, the emotions, and the mind, before you can attain and live eternally in that Kingdom of Happiness.
You must not conform without reason, without understanding, and fit yourself into moulds. Can you imagine the sea, that mass of animation and turmoil, ever fitting into a form? It will break all forms, nothing can hold it, nothing can bind it. We all want to fit into forms because it is so much easier, so much more comfortable, means so much less struggle. To those who are not enslaved by forms, who are living in this Happiness, in this Kingdom that has no boundaries, to them the thing of value, the thing of beauty, is this boundless, limitless expanse. You must realize that if you would really live in the presence of great men, you must develop an outlook which cannot be bound, which cannot be limited. You will realize in what great ecstasy you can live -in what balanced ecstasy- if you constantly imagine that you are always living in that Kingdom and that you are with great men. How many of you are capable of being with a great man, with a great genius, with Him who is the embodiment of this Kingdom of Happiness? Very, very few indeed. And you can see the anguish, the pain it must cause to such a person that there should be only two or three companions, instead of the entire world with Him, working with Him, delighting with Him.
I want also to talk about affection, because I do not think you realize what force, what vitality, true affection, well-balanced affection, gives. I am using the word balanced because you generally find that those who possess tremendous feelings of affection are without strength, without control, without poise. These feelings are like water, which, if poured out too freely, inundates and overflows, and has no lasting effect. That is why you must have balance. If you have well-balanced affection -not sentimentality, not mere gush but that eternal thing which we call love, then you begin to lose the separate self. Each one of you must have felt that affection which bubbles, which expands, which is ever growing; and it becomes wider and wider, so that you feel this love not only for a special few, but for the whole neighborhood. Such an affection makes you forget, annihilate, that self which is the root of all sorrow. That is why a person who has not that immense love becomes personal, talks, interferes, gossips, does all those small things which a great man, a real god, would not dream of doing. The moment you forget yourself, the self which is in each one of you, and identify that with the Great Self of the world, then you are living in that Kingdom, then you want to bring the whole world to live with you.
At present it may be said about each one of you that you are making a feverish attempt, rather than that you have accomplished a deed. You are still struggling and struggling, but you have not attained. You do not risk, you do not dare, and you do not plunge into the ocean; but you are like the child at the sea, who hesitatingly puts a foot into the water and draws it back immediately at the first chilling touch of the cold sea. If you slip, never mind -you will rise up again; if you swim, you will get there. But you must not hesitate all day long as to whether you should attempt to reach the further shore; you must take the plunge because your Voice urges you. And if you do not hear that Voice, you should be metaphorically sore all the day; you should have not a single moment of peace, of tranquillity, of happiness, if that Voice does not urge you onwards. You should go towards the source of things; and when once you reach that source, you become the god, the superman, the master.
The Buddha, the Christ, and other great Teachers of the world, went to the source of life. They became the Master Artists. Once knowing the nature and the supreme greatness of the Source, They became Themselves that Source, the Path, and the Embodiment of Wisdom and Love. This should be our purpose. You cannot all be the Buddha or the Christ, but you can all have the same dreams, the longings, the desires, the aspirations. When once you have realized the glory of Their Kingdom, then you can work out for yourself along what particular line of creation you will express your vision of that eternal glory. Then you will be the greatest of writers, or the greatest of artists, or the greatest of scientists; then you will have the tongue of the learned. There lies the thrill of spirituality, the only ambition in the world that it is worthwhile possessing. You must be independent -not only emotionally and intellectually- but also of all physical entanglements. This is the only way to attain the greatest happiness -by gaining complete liberty in thought, in emotions, and in all things physical. This is the only way to live in the Kingdom of Happiness.

L’essence de l’Enseignement rédigé par Krishnamurti lui-même en 1980 à la demande de sa biographe Mary Lutyens.

L’essence de l’enseignement de Krishnamurti se trouve dans sa déclaration de 1929, où il dit : « la Vérité est un pays sans chemin ».Nulle organisation, croyance, nul dogme, prêtre ou rituel, aucun savoir philosophique, aucune technique psychologique ne permet à l’homme de s’en approcher. Il doit la découvrir dans le miroir de la relation, par la compréhension du contenu de son propre esprit, par l’observation et non par l’analyse introspective ou la dissection mentale.
L’homme a édifié en lui une barrière de sécurité faite d’images - religieuses, politiques, personnelles. Elles prennent vie sous forme de symboles, d’idées et de croyances.
Le poids de ces images opprime la pensée de l’homme, ses relations, sa vie de tous les jours. Ces images sont les racines de nos problèmes, car elles séparent l’homme de l’homme. Sa perception de la vie est pétrie de concepts arrêtés d’avance. Le contenu de cette conscience est toute son existence. Ce contenu est commun à toute l’humanité.
Un individu est un nom, une forme et la culture superficielle qu’il assimile de la tradition et de son environnement. La nature unique de l’homme ne réside pas dans cet aspect superficiel, mais dans une liberté totale à l’égard du contenu de sa conscience, laquelle est commune à tous les êtres humains. Il n’est donc pas un individu.
La liberté n’est pas une réaction; la liberté n’est pas un choix. C’est la prétention de l’homme de se croire libre parce qu’il a le choix. La liberté est pure observation, non dirigée, sans crainte de punition, sans désir de récompense. La liberté n’a pas de motif; la liberté n’est pas au bout de l’évolution de l’homme, mais se tient dans le premier pas de son existence. Par l’observation, on commence à découvrir le manque de liberté. La liberté se révèle dans l’attention vigilante et sans choix que l’on porte à son existence quotidienne et à ses activités.
La pensée est temps. La pensée est née de l’expérience et du savoir, qui sont inséparables du temps et du passé. Le temps est l’ennemi psychologique de l’homme. Notre action s’appuyant sur le savoir, et donc sur le temps, l’homme est en permanence l’esclave du passé. La pensée étant toujours limitée, nous vivons constamment dans l’effort et le conflit.Il n’y a pas d’évolution psychologique.
Si l’homme perçoit le mouvement de ses propres pensées, il verra la scission entre le penseur et la pensée, l’observateur et l’observé, l’expérimentateur et l’expérience.
Il découvrira que cette scission est une illusion. Alors ne demeure que la pure observation qui est vision directe, sans aucune ombre de passé ou de temps. Cette vision pénétrante et intemporelle produit une transformation radicale et profonde dans l’esprit.
La négation totale est l’essence du réel. Quand il y a négation de toutes les choses que la pensée a produites psychologiquement, alors seulement est l’amour, qui est compassion et intelligence.
Copyright ©1980 Krishnamurti Foundation Trust Ltd