#Question: Don't you think that the support from #religion s and #religious teachers is a great help to man in his effort to free himself from all that binds him?

#Krishnamurti: No teacher can give us right values. You may read all the books in the world, but you cannot gather wisdom from them. You may follow all the religious systems of the world and yet remain a slave to them. Only when you stand alone can you find wisdom and be wholly free, liberated. By aloneness I do not mean living apart from humanity. I mean that aloneness which comes from understanding, not from withdrawal. It exists, in other words, when one is utterly individual, not individualistic. You know, we think that by continually practicing the piano under the direction of an instructor we shall become great pianists, creative musicians; and similarly we look to religious teachers for guidance. We say to ourselves, "If I practise daily what they have laid down, I shall have the flame of creative understanding." I say, you can practise it without end, and you will still not have that creative flame. I know many who daily practise certain ideals, but they become only more and more withered in their understanding, because they are merely imitating, they are merely living up to a standard. They have freed themselves from one teacher and have gone to another; they have merely transferred themselves from one cage to another. But if you do not seek comfort, if you continually question - and you can question only when you are in revolt - then you establish freedom from all teachers and all religions; then you are supremely human, belonging neither to a party nor to a religion nor to a cage.

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-07

#Question: You say that #truth is simple. To us, what you say seems very abstract. What is the practical relation, according to you, between truth and actual life?

#Krishnamurti: What is it that we call actual life? Earning money, exploiting others and being exploited ourselves, marriage, children, seeking friends, experiencing jealousies, quarrels, fear of death, the inquiry into the hereafter, laying up money for old age - all these we call daily life. Now to me, truth or the eternal becoming of life cannot be found apart from these. In the transient lies the eternal - not apart from the transient. Please, why do we exploit, either in physical things or in spiritual things? Why are we exploited by religions that we have set up? Why are we exploited by priests to whom we look for comfort? Because we have thought of life as a series of achievements, not as a complete action. When we look to life as a means to acquisition, whether of things or of ideas, when we look to life as a school in which to learn, in which to grow, then we are dependent upon that self-consciousness, upon that limitation: we create the exploiter, and we become the exploited. But if we become utterly individual, completely self-sufficient, alone in our understanding, then we do not differentiate between actual living and truth, or God. You know, because we find life difficult, because we do not understand all the intricacies of daily action. because we want to escape from that confusion, we turn to the idea of an objective principle; and so we differentiate, we distinguish truth as being impractical, as having nothing to do with daily life. Thus truth, or God, becomes an escape to which we turn in days of conflict and trouble. But if, in our daily life, we would find out why we act, if we would meet the incidents, the experiences, the sufferings of life wholly, then we would not differentiate practical life from impractical truth. Because we do not meet experiences with our whole being, mentally and emotionally, because we are not capable of doing that, we separate daily life and practical action from the idea of truth.

You can free yourselves only by questioning, and you can question only when you are in revolt - not when you are stagnant with satisfying ideas. When your minds are suffocated with beliefs, when they are heavy with knowledge acquired from books ... You can discover right values for yourself, when you become truly an individual, when you cease to be a machine. And you can free yourself from this murderous machine of false values only when you are in great revolt.

#Krishnamurti

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-07

#Question: You say that your teachings are for all, not for any select few. If that is so, why do we find it difficult to understand you?

#Krishnamurti: It is not a question of understanding me. Why should you understand me? Truth is not mine, that you should understand me. You find my words difficult to understand be- cause your minds are suffocated with ideas. What I say is very simple. It is not for the select few; it is for anyone who is willing to try. I say that if you would free yourselves from ideas, from beliefs, from all the securities that people have built up through centuries, then you would understand life. You can free yourselves only by questioning, and you can question only when you are in revolt - not when you are stagnant with satisfying ideas. When your minds are suffocated with beliefs, when they are heavy with knowledge acquired from books, then it is impossible to understand life. So it is not a question of understanding me.

Please - and I am not saying this with any conceit - I have found a way; not a method that you can practise, a system that becomes a cage, a prison. I have realized truth, God, or whatever name you like to give it. I say there is that eternal living reality, but it cannot be realized while the mind and heart are burdened, crippled with the idea of "I". As long as that self-consciousness, that limitation exists, there can be no realization of the whole, the totality of life. That "I" exists as long as there are false values - false values that we have inherited or that we have sedulously created in our search for security, or that we have established as our authority in our search for comfort. But right values, living values - these you can discover only when you really suffer, when you are greatly discontented. If you are willing to become free from the pursuit of gain, then you will find them. But most of us do not want to be free; we want to keep what we have gained, either in virtue or in knowledge or in possessions; we want to keep all these. Thus burdened we try to meet life, and hence the utter impossibility of understanding it completely.

So the difficulty lies not in understanding me, but in understanding life itself; and that difficulty will exist as long as your minds are burdened with this consciousness that we call "I". I cannot give you right values. If I were to tell you, you would make of that a system and imitate it, thus setting up but another series of false values. But you can discover right values for yourself, when you become truly an individual, when you cease to be a machine. And you can free yourself from this murderous machine of false values only when you are in great #revolt.

Rich, natural living has been prevented through centuries of conformity, through centuries of what we call education, which has been but a process of turning out so many human machines.

#Krishnamurti

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-05

#Question: It has been said that you are the manifestation of the Christ in our times. What have you to say to this? If it is true, why do you not talk of love and compassion?

#Krishnamurti: My friends, why do you ask such a question? Why do you ask whether I am the manifestation of Christ? You ask because you want me to assure you that I am, or that I am not the Christ, so that you can judge what I say according to the standard that you have. There are two reasons why you ask this question: You think that you know what the Christ is, and therefore you say, "I will act accordingly; or, if I say that I am the Christ, then you think that what I say must be true. I am not evading the question, but I am not going to tell you who I am. That is of very little importance, and, moreover, how can you know what or who I am even if I tell you? Such speculation is of very little importance. So let us not be concerned about who I am, but let us look at the reason for your asking this question.

You want to know who I am because you are uncertain about yourselves. I am not saying whether I am or whether I am not the Christ. I am not giving you a categorical answer, because to me the question is not important. What is important is whether what I am saying is true, and this does not depend on what I am. It is something that you can find out only by freeing yourselves from your prejudices and standards. You cannot attain real freedom from prejudice by looking towards an authority, by working towards an end, yet that is what you are doing; surreptitiously, sedulously, you are searching for an authority, and in that search you are but making yourselves into imitative machines.

You ask why I do not speak of love, of compassion. Does the flower talk about its perfume? It simply is. I have spoken about love; but to me the important thing is not to discuss what love is or what compassion is, but to free the mind from all the limitations that prevent the natural flow of what we call love and compassion. What love is, what compassion is, you yourself will know when your mind and heart are free from the limitation which we call egotism, self-consciousness; then you will know without asking, without discussion. You question me now because you think that then you can act according to what you discover from me, that then you will have an authority for your action.

So I say again, the real question is not why I do not talk about love and compassion, but rather, what prevents the natural harmonious living of man, the fullness of action which is love. I have talked about the many barriers that prevent our natural living, and I have explained that such living does not mean instinctive, chaotic action, but rich, full living. Rich, natural living has been prevented through centuries of conformity, through centuries of what we call education, which has been but a process of turning out so many human machines. But when you understand the cause of these hindrances and barriers which you have created for yourself through fear in your search for security, then you free yourself from them; then there is love. But this is a realization that cannot be discussed. We do not discuss the sunshine. It is there; we feel its warmth and perceive its penetrating beauty. Only when the sun is hidden do we discuss the sunshine. And so with love and compassion.

https://www.jkrishnamurti.org/content/part-ii-chapter-2-san-diego-state-college-3rd-public-talk-7th-april-1970-%E2%80%98violence%E2%80%99/violence%2C%20cheek%20

#Questioner: How do we meet #violence in other people?

#Krishnamurti: That is really quite a different problem, is it not? My neighbour is violent: how shall I deal with it? Turn the other cheek? He is delighted. What shall I do? Would you ask that question if you were really non-violent, if there were no violence in you? Do listen to this question. If in your heart, in your mind, there is no violence at all, no hate, no bitterness, no sense of fulfilment, no wanting to be free, no violence at all, would you ask that question about how you meet the neighbour who is violent? Or would you know then what to do with your neighbour? Others may call what you do violent, but you may not be violent; at the moment your neighbour acts violently you will know how to deal with the situation. But a third person, watching, might say, ‘You are also violent’. But you know you are not violent. So what is important is to be for yourself completely without violence and it does not matter what another calls you.

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-05

#Question: You have never lived the life of a poor man; you have always had the invisible security of your rich friends. You speak of the absolute giving up of every kind of security in life, but millions of people live without such security. You say that one cannot realize that which one has not experienced; consequently, you cannot know what poverty and physical insecurity really are.

#Krishnamurti: This is a question frequently asked me; I have often answered it before, but I shall answer it again.

First of all, when I speak of security I mean the security that the mind establishes for its own comfort. Physical security, some degree of physical comfort, man must have in order to exist. So do not confuse the two. Now each one of you is seeking not only a physical but also a mental security, and in that search you are establishing authority. When you understand the falsity of the security which you seek, then that security ceases to have any value; then you realize that although there must be a minimum of physical security, even that security can have but little value. Then you no longer concentrate your whole mind and heart on the constant acquisition of physical security.

I shall put it differently, and I hope it will be clear; but whatever one says can be easily misunderstood. One has to pass through the illusion of words in order to discover the thought that another wishes to convey. I hope you will try to do that during this talk.

I say that your pursuit of virtue, which is merely the opposite of that which you call vice, is but a search for security. Because you have a set of standards in your mind, you pursue virtue for the satisfaction that you get from it; for to you virtue is merely a means of acquisitive security. You do not try to acquire virtue for its own intrinsic value, but for what it gives you in return. Your actions, therefore, are concerned merely with the pursuit of virtue; in themselves they are valueless. Your mind is constantly seeking virtue in order to obtain through it something else, and thus your action is always a steppingstone to some further acquisition.

Perhaps most of you here are seeking a spiritual rather than a physical security. You seek spiritual security either because you already possess physical security - a large bank account, a secure position, a high place in society - or because you cannot attain physical security and therefore turn to spiritual security as a substitute. But to me there is no such thing as security, a shelter in which your mind and emotion can take comfort. When you realize this, when your mind is free from the idea of comfort, then you will not cling to security as you do now.

You ask me how I can understand poverty when I have not experienced it. The answer is simple. Since I am seeking neither physical nor mental security, it matters nothing to me whether I am given food by my friends, or work for it. It is of very little importance to me whether I travel or do not travel. If I am asked, I come; if I am not asked, it makes little difference to me. Because I am rich in myself (and I do not say this with conceit), because I do not seek security, I have few physical needs. But if I were seeking physical comfort, I would emphasize the physical needs, I would emphasize poverty.

Let us look at this differently. Most of our quarrels throughout the world concern possession and non-possession; they are concerned with the acquisition of this and the protection of that. Now why do we lay such emphasis on possession? We do it because possession gives us power, pleasure, satisfaction; it gives us a certain assurance of individuality and affords us scope for our action, our ambition. We lay emphasis on possession because of what we derive from it.

But if we become rich in ourselves, then life will flow through us harmoniously; then possession or poverty will no longer be of great importance to us. Because we lay emphasis on possession, we lose the richness of life; whereas, if we were complete in ourselves, we should find out the intrinsic value of all things and live in the harmony of mind and heart.

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-05

#Question: It has been said that you are really #enchaining the #individual, not #liberating him. Is this true?

#Krishnamurti: After I have answered this question, you yourself can find out whether I am liberating the individual or enchaining him.

Let us take the individual as he is. What do we mean by the individual? A person who is controlled and dominated by his fears, his disappointments, his cravings, which create a certain set of circumstances that enslave him and force him to fit into a social structure. That is what we mean by an individual. Through our fears, our superstitions, our vanities and our cravings, we have created a certain set of circumstances to which we have become slaves. We have almost lost our individuality, our uniqueness. When you examine your action in daily life, you will see that it is but a reaction to a set of standards, a series of ideas.

Please follow what I am saying, and do not say that I urge man to free himself so that he can do what he likes - so that he can bring about ruin and disaster.

First of all I want to make it clear that we are but reactions to a set of standards and ideas which we have created through our suffering and fear, through our ignorance, our desire for possession. This reaction we call individual action, but to me, it is not action at all. It is a constant reaction in which there is no positive action.

I shall put it differently. At present, man is but the emptiness of reaction, nothing more. He does not act from the fullness of his nature, from his completeness, from his wisdom; he acts merely from a reaction. I maintain that chaos, utter destruction, is taking place in the world because we are not acting from our fullness, but from our fear, from the lack of understanding. Once we become aware of the fact that what we call individuality is but a series of reactions in which there is no fullness of action; once we understand that, that individuality is but a series of reactions in which there is a continual emptiness, a void, then we will act harmoniously. How are you going to find out the value of a certain standard that you hold? You will not find out by acting in opposition to that standard, but by weighing and balancing what you really think and feel against what that standard demands. You will find that the standard demands certain actions, while your own instinctive action tends in another direction. Then what are you going to do? If you do what your instinct demands, your action will lead to chaos, because our instincts have been perverted through centuries of what we call education - education that is entirely false. Your own instinct demands one type of action, but society, which we, individually, have created through centuries, society to which we have become slaves, demands another kind of action. And when you act in accordance with the set of standards demanded by society you are not acting through the fullness of comprehension.

By really pondering over the demands of your instincts and the demands of society, you will find out how you can act in wisdom. That action liberates the individual; it does not enchain him. But the liberation of the individual demands great earnestness, great searching into the depth of action; it is not the result of action born of a momentary impulse.

So you have to recognize what you now are. However well educated you may be, you are only partly a true individual; the greater part of you is determined by the reaction to society, which you have created. You are but a cog in a tremendous machine which you call society, religion, politics, and as long as you are such a cog, your action is born of limitation; it leads only to disharmony and conflict. It is your action that has resulted in our present chaos. But if you acted out of your own fullness you would discover the true worth of society and the instinct causing your action; then your action would be harmonious, not a compromise.

First of all, then, you must become conscious of the false values which have been established through the centuries and to which you have become a slave; you must become conscious of values, to find out whether they are false or true, and this you must do for yourself. No one can do it for you - and herein lies the greatness and glory of man. Thus, by discovering the right value of standards, you liberate the mind from the false standards handed down through ages. But such liberation does not mean impetuous, instinctive action leading to chaos; it means action born of the full harmony of mind and heart.

You want to create a #new #system #of #thought, a #new #system #of #ideas, a new system of behaviour; but you cannot create something new by reforming something old. You must break away from the old in order to begin the new; but you can break away from the old only when you understand the cause of the old.

#Krishnamurti

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-04

#Question: You speak to man, but man has first been a #child. How can we educate a child without #discipline?

#Krishnamurti: Do you agree that discipline is futile? Do you feel the futility of discipline?

Comment from the audience: But you start from the point at which man is already man. I want to begin with the child as a child.

Krishnamurti: We are all #children; all of us have to begin, not with others, but with ourselves. When we do this, then we shall find out the right way with children. You cannot begin with children because you are the parents of children, you must begin with yourselves. Say that you have a child. You believe in #authority and train him according to that belief; but if you understood the futility of authority, you would liberate him from it. So first of all, you yourselves have to find out the significance of authority in your life.

What I say is very simple. I say that authority is created when the mind seeks comfort in security. Therefore, begin with yourselves. Begin with your own garden, not with someone else's. You want to create a new system of thought, a new system of ideas, a new system of behaviour; but you cannot create something new by reforming something old. You must break away from the old in order to begin the new; but you can break away from the old only when you understand the cause of the old.

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-04

#Question: I do not want a set of rules for being "aware", but I should very much like to understand #awareness. Must not great effort be made to be aware of each thought as it arises, before one arrives at the state of effortlessness?

#Krishnamurti: Why do you want to be aware? What is the need of being aware? If you are perfectly satisfied as you are, continue in that way. When you say, "I must be aware", you are merely making awareness another end to be attained, and by that means you will never become aware. You have disposed of one set of rules, and now you are creating another set, instead of trying to be aware when you are in a great crisis, when you are suffering.

As long as you seek comfort and security, as long as you are at your ease, you merely consider the matter intellectually, and say, "I must be aware." But when in the midst of suffering you try to find out the significance of suffering, when you do not try to escape from it, when in a crisis you arrive at a decision - not born of choice, but of action itself - then you really become aware. But when you are trying to escape, your attempt to be aware is futile. You don't really want to be aware, you don't want to discover the cause of suffering; your whole concern is with escape.

You come here and listen to my telling you that to escape from conflict is futile. Yet you desire to escape. So you really mean, "How can we do both?" Surreptitiously, cunningly, in the back of your minds you want the religions, the gods, the means of escape that you have cleverly invented and built up through the centuries. Yet you listen to me when I say that you will never find truth through the guidance of another, through escape, through the search for security, which results only in eternal loneliness. Then you ask, "How are we to attain both? How are we to compromise between escape and awareness?" You have confused the two and you seek a compromise; therefore you ask, "How am I to become aware?" But if, instead of this, you frankly say to yourself, "I want to escape, I want comfort", then you will find exploiters to give you want you want. You yourself have created exploiters because of your desire to escape. Find out what you want, become aware of what you crave; then the question of awareness will not arise. Because you are lonely you want consolation. But if you seek consolation, be honest, be frank, be aware of what you want and conscious that you are seeking it. Then we can understand the matter.

I can tell you that from dependence on another, from the search for comfort, results eternal loneliness. I can make this plain to you, and you, in turn, may agree or disagree. I can show you that in want there is eternal emptiness and nothingness. But you derive satisfaction from sensation, from pleasure, from passing joys that fill your wants, your desires. Then, when I show you the falsity of want, you do not know how to act. So, as a compromise, you begin to discipline yourself, and this attempt to discipline destroys your creative living. When you really perceive the absurdity, the emptiness of want, then that want falls away from you without your effort. But as long as you are enslaved to the idea of choice, you have to make an effort, and from this arises as an opposite the desire for awareness, the problem of living without effort.

https://jiddu-krishnamurti.net/en/1933-the-art-of-listening/jiddu-krishnamurti-the-art-of-listening-04

#Question: You have enumerated the successive steps of the process of creating #authorities. Will you enumerate the steps of the inverse process, the process of liberating oneself from all #authority.

#Krishnamurti: I am afraid the question is wrongly stated. You do not ask what creates authority, but how to free yourself from authority. Please, let me say this again: Once you are aware of the cause of authority, you are free from that authority. The cause of the creation of authority is the important thing - not the steps leading to authority or the steps leading to the overthrow of authority.

Why do you create authority? What is the cause of your creating authority? It is, as I have said, the search for security, and I shall have to say this so often that it will become almost a formula for you. Now you are searching for a security in which you think you will need to make no effort, where you will not need to struggle with your neighbour. But you will not attain this state of security by searching for it. There is a state which is fulfillment, which is the assurance of bliss, a state in which you act from life; but that state you attain only when you no longer seek security. Only when you realize with your whole being that there is no such thing as security in life, only when you are free from this constant search, can there be fulfillment. So you create authority in the shape of ideals, in the shape of religious, social, economic systems, all based on the search for individual security. And you yourself are therefore responsible for the creation of authority, to which you have become a slave. Authority does not exist by itself. It has no existence apart from him who creates it. You have created it, and until you are aware with your whole being of the cause of its creation, you will be a slave to it. And you can become aware of that cause only when you are acting, not through self-analysis or intellectual discussion.

Self-analysis frustrates action, it destroys complete living.

#Krishnamurti

■

true also for anarchy and other self-organized energies

#Question: How can we get rid of #incompleteness without forming some ideal of #completeness? After the realization of completeness there may be no need for an ideal, but before the realization of completeness some ideal seems inevitable, although it will have to be provisional and will change according to the growth of understanding.

#Krishnamurti: Your very saying that you need an ideal in order to overcome incompleteness shows that you are merely trying to superimpose that ideal on incompleteness. That is what most of you are trying to do. It is only when you find out the cause of incompleteness and are aware of that cause that you become complete. But you do not find out that cause. You do not understand what I am saying, or rather, you understand only with your minds, only intellectually. Anyone can do that, but really to understand demands action.

Now you feel incompleteness, and therefore you seek an ideal, the ideal of completeness. That is, you are seeking an opposite to incompleteness, and in wanting that opposite you merely create another opposite. This may sound puzzling, but it is not. You are continually seeking what seems to you the essential. One day you think this essential; you choose it, strive for it, and possess it, but meanwhile it has already become the unessential. Now if mind is free from all sense of duality, free from the idea of essential and nonessential, then you are not confronted by the problem of choice; then you act from the fullness of discernment, and you no longer seek the image of completeness.

Why do you cling to the ideal of freedom when you are in a prison? You create or invent that ideal of freedom because you cannot escape from your prison. So also with your ideals, your gods, your religions: they are the creation of the desire for escape into comfort. You yourself have made the world into a prison, a prison of suffering and conflict; and because the world is such a prison, you create an ideal god, an ideal freedom, an ideal truth.

And these ideals, these opposites, are but attempts at emotional and mental escape. Your ideals are means of escape from the prison in which you are confined. But if you become conscious of that prison, if you become aware of the fact that you are trying to escape, then that awareness destroys the prison; then, instead of pursuing freedom, you will know freedom.

Freedom does not come to him who seeks freedom. Truth is not found by him who searches for truth. Only when you realize with your whole mind and heart the condition of the prison in which you live, when you realize the significance of that prison, only then are you free, naturally and without effort. This realization can come only when you are in a great crisis, but most of you try to avoid crises. Or, when you are confronted by a crisis, you at once seek comfort in the idea of religion, the idea of God, the idea of evolution; you turn to priests, to spiritual guides, for consolation; you seek diversion in amusements. All of these are but escapes from conflict. But if you really confront the crisis before you, if you realize the futility, the falseness of escape as a mere means of postponement of action, then in that awareness is born the flower of discernment.

So you must become aware in action, which will reveal the hidden pursuits of craving. But this awareness does not result from analysis. Analysis merely limits action. Have I answered that question?

"Der Grund-Irrtum der Menschheit (daraus entsteht alles menschengemachte Leiden):

"Ich denke" ist ein Irrtum, weil das Denken das Ich erzeugt. Das Ich ist eine Illusion. Diese Illusion erzeugt Angst, daraus entsteht Hass, Trennung usw... Wenn genug Menschen das erkennen, entsteht Mitgefühl, Weltfrieden, eine neue Gesellschaft und Miteinander."

https://youtu.be/XI1q6xmGMwY #Yoda #JosephCampbell #Krishnamurti

Se promener seul
#citation #Krishnamurti #promenade #solitude

« [Ne] vous arrive-t-il jamais d'aller vous promener seul ? C'est pourtant essentiel de sortir seul, de s'asseoir sous un arbre – sans livre et sans autre compagnon que soi-même – et d'observer la chute d'une feuille, d'entendre le clapotis de l'eau, le chant du pêcheur, d'observer l'envol d'un oiseau, et de vos propres pensées... »
– Krishnamurti, Le sens du bonheur, Stock, 2006, p. 123

Citation complète : https://des-instantanes.blogspot.com/2021/12/se-promener-seul.html

Le grand arbre solitaire
#arbre #Krishnamurti #musique #narration #photo #piano #solitude

Improvisation au piano, photographie et narration :
© 2023, Chartrand Saint-Louis
https://soundcloud.com/chartrand-saint-louis/le-grand-arbre-solitaire-par-chartrand-saint-louis-mixage-et-sonorisation-par-albert

Mixage et sonorisation par Albert

Texte lu (référence) : Krishnamurti, Commentaires sur la vie : Qui êtes-vous ?, Intégrale, « La psychanalyse et le problème humain », préambule, J'ai lu, 2015, chapitre 128, p. 619-620

La nuit venue
#arbre #krishnamurti #nuit #musique #narration #photo #piano #vidéo

Lien vers la vidéo :
https://youtu.be/T3vjTlfVQ0I

Montage, photographies et narration :
© 2022, Chartrand Saint-Louis

Musique :
© 2022, pièce de piano, titre : "La nuit venue", par Albert, 1:22 min.
https://soundcloud.com/chartrand-saint-louis/la-nuit-venue-par-albert

Mixage et sonorisation par Albert

Quoi au juste ?
#citation #ConnaissanceDeSoi #Krishnamurti #sagesse

« Bazardez tous les idéaux, noyez-les dans le fleuve, jetez-les à la poubelle, et commencez par ce que vous êtes – c'est-à-dire... quoi au juste ? (...) Commencez par là. Si vous vous impliquez de tout votre être dans cette enquête... alors vous avez la confiance qui permet de créer, d'être ce que vous êtes, et cette démarche est une source inépuisable de vitalité. »
– Krishnamurti, Le sens du bonheur, Stock, 2006, p. 193-195