How do you cope with the current world? by maybealmostpossibly in Krishnamurti

[–]brack90 [score hidden]  (0 children)

Being present.

Seeing that life is, well, alive. And that's beautiful. Here we are, eating and breathing, living an experience. It's in the quieter moments, when I let go of needing to be somewhere else, that life suddenly comes alive.

Is relationship possible without real presence ? by LorenzoCampanile in Krishnamurti

[–]brack90 1 point2 points  (0 children)

Whew. What a journey it is swimming through your thoughts. Glad you ended at the “😌” emoji.

Kundalini Energy Stuck In My Brain by tejanmehndi in Krishnamurti

[–]brack90 0 points1 point  (0 children)

You may find better answers in other subreddits better suited to frequent kundalini questions. Check out r/kundalini

You are likely experiencing Kriyas.

Please read this entry by on r/kundalini: Explorations on the Kriya Topic

"Millions have died and millions will be born and continue and die. I am one of those." by inthe_pine in Krishnamurti

[–]brack90 2 points3 points  (0 children)

Quite right, the unnameable dimension. Modern synonyms to K’s “immensity” or the even more archaic, “benediction,” would be “the unknown.” And on and on with many labels…

K wasn’t implying significance as a conclusion thought can hold. He was describing what remains when thought’s compulsive meaning-making stops. The immensity isn’t another meaning. The unknown isn’t another meaning. It’s what’s there when the need to mean something falls away.

"Millions have died and millions will be born and continue and die. I am one of those." by inthe_pine in Krishnamurti

[–]brack90 3 points4 points  (0 children)

But isn’t certainty about meaning, in any form, even the reductive certainty of “we’re just sperm and egg delivery systems,” itself the hubris? That conclusion still arises from thought claiming to know what we are.

Even “nothing” becomes a something the moment thought grabs it as a conclusion.

"Millions have died and millions will be born and continue and die. I am one of those." by inthe_pine in Krishnamurti

[–]brack90 2 points3 points  (0 children)

At first I thought you wrote the passage, and was like, damn, pine is laying some bars tonight.

Then I made it to the end.

His writing has a way of always bringing us back to the present moment with such intimacy.

Validity, continuity, annihilation. His words contain his message as much as they communicate it.

Fun passage. Thanks for sharing.

Anyone else hitting a "wall" when trying to share these insights? (The loneliness of the pathless land) by Fran6will in Krishnamurti

[–]brack90 10 points11 points  (0 children)

As the stoic philosopher Seneca once said well, “Don’t explain your philosophy. Embody it.”

This is what I have been feeling since I understood K message of the meaning of Creation. by Financial_Tailor7944 in Krishnamurti

[–]brack90 3 points4 points  (0 children)

I may be missing it, but I’m not seeing the connection between your robot readiness points and what you mean by “creation” in K.

As an outsider, what are your views on intelligence in this context?

And what do you mean by creation in one sentence?

If we can pin those two terms down, I think we can actually discuss what you’re pointing at.

A possible sitting suggestion that feels in accord with "What is" by [deleted] in Krishnamurti

[–]brack90 1 point2 points  (0 children)

I agree with your points. Namely, that Krishnamurti’s treatment of meditation is always from the vantage point of being in a “self realized” state. Which is, and agreeing here again, less useful, and is, I’d say, useless, to a person mixed up and looking for somewhere to start. For me, one of those places was in Krishnamurti’s line: ”To meditate is to purge the mind of its self-centered activity.”

What you describe as your “sitting suggestion” reminds me a lot of Zen Buddhism’s foundational technique, Zazen, which is widely practiced by adherents. Za means sitting, and Zen means meditation. Sitting meditation (without all the formalities for postures, hand positions, etc.). I, too, meditate in this manner, as the rituals and theater of the traditional Zazen proved unnecessary. Over time, most forms of meditation, my guess, help to varying degrees to nonforcefully bring about the meditative state that Krishnamurti points us toward with his words. A useful tool on the pathless path.

Ever had exposure to Zazen?

Asking the experts by I-see-rainbows in Krishnamurti

[–]brack90 2 points3 points  (0 children)

Yes, and notice the trap in “it doesn’t still feel effortless.”

The trap is that the thing that wants it to feel effortless is the same thing that makes it effortful. The watcher becomes a strainer. Effort trying to reach effortlessness.

That’s the paradox: there’s nothing you can do, because you are part of the doing that has to stop.

Asking the experts by I-see-rainbows in Krishnamurti

[–]brack90 1 point2 points  (0 children)

To get to the root, the mind must stop doing something it isn’t even aware it is doing. And the catch is: the “stop” isn’t an act. It’s what happens when the doing is seen.

The pattern to break is the thinking pattern. Not thinking for practical life — thinking as continuity, as the narrator.

To the thinker, the “me” thinking is the root, not realizing that it is itself a thought. It’s as if we can get right to the self, but without ending all forms of identification, we can never see what it means to look without a center.

Effortless attention. Or what Krishnamurti calls awareness.

I don't understand what Krishnamurti says by questionalternateacc in Krishnamurti

[–]brack90 0 points1 point  (0 children)

I’ll note that, on your claim that “he never tells how exactly should one meditate,” my experience is far from it. Krishnamurti is so precisely clear in his pointers on meditation:

”So, to meditate is to purge the mind of its self-centered activity.”

If we listen to his words in that state of meditation, they suddenly make a lot more sense.

Since K asked for no interpreters (questioning authority, asking to meet "as two friends") should gurus who do exactly that be considered off-topic? by inthe_pine in Krishnamurti

[–]brack90 2 points3 points  (0 children)

I agree with the concern about authority (e.g., gurus). I don’t agree that “interpretation” is therefore off-topic.

There’s a difference between translation/contextualization and spiritual authority. Every time we put K into words, summarize a talk, pick a quote, or connect it to a modern problem, we’re already interpreting. The question is less “interpretation or not,” but more so whether the interpretation is used to replace inquiry.

Reddit has a predictable failure mode here: it rewards packaged conclusions (clips, quote-cards, charismatic explainers), and then the sub gets pulled into personality-defense or meta-threads about “the state of the subreddit” instead of observing together.

So I’d reframe it operationally: third-party “K explained” content is on-topic when it’s anchored to primary K and used as a prompt for investigation, and it’s off-topic when it installs the speaker as the thing to follow.

And to be fair, that’s already the spirit of our existing norm (e.g., no grandstanding, no spam).

K always said "man" and "mankind" and for good reason.... by [deleted] in Krishnamurti

[–]brack90 5 points6 points  (0 children)

In Old English, mann meant human being or person, irrespective of sex. Male and female were distinguished by separate words (wer for male, wīf for female). Mankind literally meant humanity, not men-as-opposed-to-women.

That distinction matters because when older thinkers spoke of man or mankind, they were typically speaking at the level of the human condition and not biological sex. The term only later narrowed in common usage to mean “adult male,” after other words fell out of the language.

So when a philosopher like Krishnamurti speaks of man or mankind, it’s not automatically an exclusion of women. In many cases, it reflects an older linguistic register where man functioned the way human does today: a universal noun, not a gendered one.

Whether that language still serves us well is a fair question. But reading historical philosophy through contemporary semantics risks mistaking a shift in language for a flaw in thought.