J. Krishnamurti - Saanen 1976 - Public Talk 7 - When you are a light to yourself you are...

The speaker begins by addressing the common misunderstandings surrounding the concept of meditation. He emphasizes that meditation is not merely a practice isolated from daily life but is an integral part of it. The true foundation of meditation, according to the speaker, lies in righteous behavior and being free from fear. He argues that the act of meditation itself is the process of laying this foundation, which involves introspection and understanding the self. The speaker also stresses the importance of being a 'light to oneself,' meaning that one must understand and investigate the nature of their own being without relying on external authority or guidance.

In this paragraph, the speaker discusses the detrimental role of spiritual authority and the importance of inner freedom in the pursuit of meditation. He argues that reliance on the authority of priests, books, or gurus hinders true spiritual exploration and personal freedom. The speaker asserts that true meditation can only occur when one is completely free from external and internal authority, including one's own experiences and conclusions. He encourages the listener to be aware of the authority they give to their own thoughts and experiences, as this can become a form of self-imposed limitation.

The speaker delves deeper into the concept of becoming a light to oneself, which he defines as achieving a state of self-awareness and understanding one's true nature. He emphasizes that this self-awareness is not based on the descriptions provided by psychologists or philosophers, but on one's own direct observation and understanding of oneself. The speaker warns against the trap of observing oneself through the lens of past experiences, as this can distort the true nature of what is being observed. Instead, he advocates for a state of observation that is free from the past, allowing for a true understanding of oneself.

The speaker challenges the listener to understand the concept of living in the present and observing without the bias of a past observer. He explains that true observation can only occur in the present moment and that the observer, who is a product of the past, must not interfere with this process. The speaker argues that when one observes without the past, actions and emotions such as anger or greed can be seen as they truly are, allowing them to naturally dissolve. He encourages the listener to practice this form of observation, as it is essential for self-understanding and the transformative process of meditation.

The speaker continues his discussion on the pitfalls of authority and the pursuit of experience in the context of meditation. He criticizes the proliferation of gurus and the commercialization of spiritual practices, arguing that these elements distract from the true purpose of meditation. The speaker asserts that the desire for spiritual experiences is a form of escapism and a product of conditioning. He emphasizes that true meditation involves a radical transformation of the self, which cannot be achieved through adherence to tradition or the pursuit of fleeting experiences.

The speaker explores the concept of the 'experiencer' and the nature of experience in the context of spiritual practice. He explains that the experiencer is a product of one's conditioning and desires, which leads to a distorted understanding of spiritual experiences. The speaker argues that the word 'experience' implies recognition and therefore expectation, which is antithetical to encountering something truly new or original. He encourages the listener to be aware of this and to let go of the demand for experience, as this is where true understanding and transformation can occur.

The speaker addresses the common belief that thought must be controlled in order to achieve stillness of mind, a goal often pursued in various meditation practices. He questions the notion of a separate controller and the controlled, both of which are products of thought itself. The speaker suggests that the effort to control thought leads to conflict and struggle, which is counterproductive to the meditative process. He invites the listener to consider the nature of thought as a movement in time and to explore whether it is possible to live without the need for control, which is a fundamental aspect of true meditation.

The speaker delves into the concept of time and its relationship to the movement of thought. He posits that thought is a movement in time, from the past through the present to the future. The speaker challenges the listener to consider the possibility of ending this movement of time, which he equates with the cessation of thought. He suggests that this can be achieved not through effort or will, but through understanding the nature of time and the stillness of the present moment. The speaker emphasizes that this understanding is essential for true meditation and for living a life free from the burdens of control and comparison.

The speaker discusses the challenge of observing the totality of one's consciousness, as opposed to examining it in fragments. He argues that a fragmented approach leads to an endless and superficial understanding, whereas observing the whole allows for a deeper and more meaningful insight. The speaker emphasizes the importance of having no direction or motive when observing the totality of consciousness, as these elements introduce bias and prevent a complete understanding. He suggests that this holistic observation is a crucial aspect of meditation and the pursuit of truth.

The speaker shifts the discussion to the nature of beauty, questioning whether it is an external quality or something that arises from the observer's perception. He suggests that true beauty may be experienced when the observer themselves are not present, implying a state of mind free from judgment and personal bias. The speaker then returns to the theme of stillness, stating that the mind, when still and without movement, may encounter states of compassion or other profound experiences. He posits that these experiences may be beyond the conventional understanding of compassion, representing something original and sacred.

In the final paragraph, the speaker explores the relationship between reality, truth, and intelligence. He defines reality as everything that thought has constructed, including illusions, and truth as something distinct yet connected to reality. The speaker identifies intelligence as the link between reality and truth, explaining that intelligence perceives reality in its totality without confusion or bias. He suggests that this clear perception allows for accurate action within the realm of reality and that such action is guided by one's own intelligence, not external authority. The speaker concludes by highlighting the transformative power of understanding and living according to this framework.