#phylosophy — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #phylosophy, aggregated by home.social.
-
Atpažinimas reiškia, kad yra patiriantis subjektas, o patiriantis subjektas visada priklauso laikui. Kad kažką atpažintų, mintis turi tai patirti; o jei ji tai patyrė, tai tampa žinomu dalyku. Žinomas dalykas nėra amžinas. Žinomas dalykas visada yra laiko tinklo ribose. Mintis negali pažinti amžinybės; tai nėra dar vienas įgijimas, dar vienas pasiekimas; į ją neįmanoma eiti. Tai yra būties būsena, kurioje nėra nei minties, nei laiko.
From Commentaries on Living Series 1
-
Atpažinimas reiškia, kad yra patiriantis subjektas, o patiriantis subjektas visada priklauso laikui. Kad kažką atpažintų, mintis turi tai patirti; o jei ji tai patyrė, tai tampa žinomu dalyku. Žinomas dalykas nėra amžinas. Žinomas dalykas visada yra laiko tinklo ribose. Mintis negali pažinti amžinybės; tai nėra dar vienas įgijimas, dar vienas pasiekimas; į ją neįmanoma eiti. Tai yra būties būsena, kurioje nėra nei minties, nei laiko.
From Commentaries on Living Series 1
-
Atpažinimas reiškia, kad yra patiriantis subjektas, o patiriantis subjektas visada priklauso laikui. Kad kažką atpažintų, mintis turi tai patirti; o jei ji tai patyrė, tai tampa žinomu dalyku. Žinomas dalykas nėra amžinas. Žinomas dalykas visada yra laiko tinklo ribose. Mintis negali pažinti amžinybės; tai nėra dar vienas įgijimas, dar vienas pasiekimas; į ją neįmanoma eiti. Tai yra būties būsena, kurioje nėra nei minties, nei laiko.
From Commentaries on Living Series 1
-
Atpažinimas reiškia, kad yra patiriantis subjektas, o patiriantis subjektas visada priklauso laikui. Kad kažką atpažintų, mintis turi tai patirti; o jei ji tai patyrė, tai tampa žinomu dalyku. Žinomas dalykas nėra amžinas. Žinomas dalykas visada yra laiko tinklo ribose. Mintis negali pažinti amžinybės; tai nėra dar vienas įgijimas, dar vienas pasiekimas; į ją neįmanoma eiti. Tai yra būties būsena, kurioje nėra nei minties, nei laiko.
From Commentaries on Living Series 1
-
Recognition implies the experiencer, and the experiencer is always of time. To recognise something, thought must have experienced it; and if it has experienced it, then it is the known. The known is not the timeless. The known is always within the net of time. Thought cannot know the timeless; it is not a further acquisition, a further achievement; there is no going towards it. It is a state of being in which thought, time, is not.
From Commentaries on Living Series 1
-
Recognition implies the experiencer, and the experiencer is always of time. To recognise something, thought must have experienced it; and if it has experienced it, then it is the known. The known is not the timeless. The known is always within the net of time. Thought cannot know the timeless; it is not a further acquisition, a further achievement; there is no going towards it. It is a state of being in which thought, time, is not.
From Commentaries on Living Series 1
-
Recognition implies the experiencer, and the experiencer is always of time. To recognise something, thought must have experienced it; and if it has experienced it, then it is the known. The known is not the timeless. The known is always within the net of time. Thought cannot know the timeless; it is not a further acquisition, a further achievement; there is no going towards it. It is a state of being in which thought, time, is not.
From Commentaries on Living Series 1
-
Mirti žinomam reiškia neturėti vakarykščio tęstinumo. Tai, kas turi tęstinumą, yra tik atmintis. Tai, kas neturi tęstinumo, nėra nei nuolatinis, nei laikinas. Nuolatinumas ar tęstinumas atsiranda tik tada, kai yra baimė dėl laikino pobūdžio. Ar gali būti sąmonės kaip tęstinumo pabaiga, mirtis visiškam tapimo jausmui, nesusirenkant vėl pačiame mirties akte? Šis tapimo jausmas yra tik tada, kai yra prisiminimas apie tai, kas buvo ir kas turėtų būti, o tada dabartis naudojama kaip perėjimas tarp šių dviejų dalykų. Mirtis žinomam reiškia visišką proto ramybę.
From Commentaries on Living Series 3
-
Mirti žinomam reiškia neturėti vakarykščio tęstinumo. Tai, kas turi tęstinumą, yra tik atmintis. Tai, kas neturi tęstinumo, nėra nei nuolatinis, nei laikinas. Nuolatinumas ar tęstinumas atsiranda tik tada, kai yra baimė dėl laikino pobūdžio. Ar gali būti sąmonės kaip tęstinumo pabaiga, mirtis visiškam tapimo jausmui, nesusirenkant vėl pačiame mirties akte? Šis tapimo jausmas yra tik tada, kai yra prisiminimas apie tai, kas buvo ir kas turėtų būti, o tada dabartis naudojama kaip perėjimas tarp šių dviejų dalykų. Mirtis žinomam reiškia visišką proto ramybę.
From Commentaries on Living Series 3
-
Mirti žinomam reiškia neturėti vakarykščio tęstinumo. Tai, kas turi tęstinumą, yra tik atmintis. Tai, kas neturi tęstinumo, nėra nei nuolatinis, nei laikinas. Nuolatinumas ar tęstinumas atsiranda tik tada, kai yra baimė dėl laikino pobūdžio. Ar gali būti sąmonės kaip tęstinumo pabaiga, mirtis visiškam tapimo jausmui, nesusirenkant vėl pačiame mirties akte? Šis tapimo jausmas yra tik tada, kai yra prisiminimas apie tai, kas buvo ir kas turėtų būti, o tada dabartis naudojama kaip perėjimas tarp šių dviejų dalykų. Mirtis žinomam reiškia visišką proto ramybę.
From Commentaries on Living Series 3
-
Mirti žinomam reiškia neturėti vakarykščio tęstinumo. Tai, kas turi tęstinumą, yra tik atmintis. Tai, kas neturi tęstinumo, nėra nei nuolatinis, nei laikinas. Nuolatinumas ar tęstinumas atsiranda tik tada, kai yra baimė dėl laikino pobūdžio. Ar gali būti sąmonės kaip tęstinumo pabaiga, mirtis visiškam tapimo jausmui, nesusirenkant vėl pačiame mirties akte? Šis tapimo jausmas yra tik tada, kai yra prisiminimas apie tai, kas buvo ir kas turėtų būti, o tada dabartis naudojama kaip perėjimas tarp šių dviejų dalykų. Mirtis žinomam reiškia visišką proto ramybę.
From Commentaries on Living Series 3
-
To die to the known is to have no continuity of yesterday. That which has continuance is only memory. What has no continuity is neither permanent nor impermanent. Permanency or continuity comes into being only when there is fear of transiency. Can there be an ending of consciousness as continuity, a dying to the total feeling of becoming without gathering again in the very act of dying? There is this feeling of becoming only when there is the memory of what has been and what should be, and then the present is used as a passage between the two. Dying to the known is the complete stillness of the mind.
From Commentaries on Living Series 3
-
To die to the known is to have no continuity of yesterday. That which has continuance is only memory. What has no continuity is neither permanent nor impermanent. Permanency or continuity comes into being only when there is fear of transiency. Can there be an ending of consciousness as continuity, a dying to the total feeling of becoming without gathering again in the very act of dying? There is this feeling of becoming only when there is the memory of what has been and what should be, and then the present is used as a passage between the two. Dying to the known is the complete stillness of the mind.
From Commentaries on Living Series 3
-
To die to the known is to have no continuity of yesterday. That which has continuance is only memory. What has no continuity is neither permanent nor impermanent. Permanency or continuity comes into being only when there is fear of transiency. Can there be an ending of consciousness as continuity, a dying to the total feeling of becoming without gathering again in the very act of dying? There is this feeling of becoming only when there is the memory of what has been and what should be, and then the present is used as a passage between the two. Dying to the known is the complete stillness of the mind.
From Commentaries on Living Series 3
-
"We will leave this world as foolish and evil as we found it when we arrived."
Voltaire.
-
"We will leave this world as foolish and evil as we found it when we arrived."
Voltaire.
-
"We will leave this world as foolish and evil as we found it when we arrived."
Voltaire.
-
"We will leave this world as foolish and evil as we found it when we arrived."
Voltaire.
-
"We will leave this world as foolish and evil as we found it when we arrived."
Voltaire.
-
If the intellect is the product of the brain, it must always be conditioned by memory and knowledge. The intellect can project very far, but it is still tethered. The intellect can seek freedom; it can never find it. It can be free only within the radius of its own tether; in itself it is limited. And freedom must be beyond the capacity of the intellect; it must be something outside the field.
From Tradition and Revolution
-
When one puts aside the religious recipes, as one puts aside the political formulas, what is left, and what is one to do? Naturally, civic order must be maintained: there must be water in the taps. If you destroyed civic order, you would have to start again from the beginning. So, what is one to do? Be concerned with radical change, with total revolution. The only revolution is the revolution between man and man, between human beings. That is our only concern. In this revolution, there are no blueprints, no ideologies, no conceptual utopias. We must take the fact of the actual relationship between us and change it radically. That is the real thing. And this revolution must be immediate; it must not take time. It is not achieved through evolution.
From The Urgency of Change
-
If you don’t know how your mind reacts, if your mind is not aware of its own activities, you will never find out what society is. You may read books on sociology, you may study social sciences, but if you don’t know how your own mind works, you cannot actually understand what society is, because your mind is part of society; it is society. Your reactions, your beliefs, your going to a temple, the clothes you wear, the things you do and don’t do and what you think – society is made up of all this; it is the replica of what is going on in your mind. So your mind is not separate from society; it is not distinct from your culture, your religion, your class divisions, or the ambitions and conflicts of the many. All this is society, and you are part of it. There is no ‘you’ separate from society.
From Think on These Things
-
Most of our lives are pretty ugly, sordid, miserable and petty. Our existence is a series of conflicts, contradictions, a process of struggle and pain, with fleeting joy and momentary satisfaction. We are bound by so many adjustments, conformities, patterns, and there is never a moment of freedom, never a sense of complete being. There is always frustration because there is always a seeking to fulfil! We have no tranquillity of mind and are always tortured by various demands. To understand all these problems and go beyond them, it is surely necessary to understand the nature of knowledge and the process of the mind.
From Choiceless Awareness
-
Discontent is a flame that must be kept burning brightly, and not smothered by an interest or activity that is pursued as a reaction to the pain of it. Discontent is painful only when it is resisted. One who is merely satisfied, without understanding the full significance of discontent, is asleep; they are not sensitive to the whole movement of life. Satisfaction is a drug, and it is comparatively easy to find. But to understand the full significance of discontent, the search for certainty must cease.
#krishnamurti
#meditation
#day8
#life
#phylosophy -
Being dissatisfied with and not understanding the fact of what we are, we create the idea of what we should be, so there is a division, a contradiction. Throughout the world, this process is going on, this escape from ‘what is’ through the ideational pursuit of ‘what should be’. And surely, as long as we struggle to bring about an approximation between the fact and the idea, conflict is inevitable.
#krishnamurti
#phylosophy
#meditation
#day4
#life