David bohm introduction about JK
Tí thì quên. M sẽ sắp thứ tự các bài sau. Có vẻ bài nào của JK cũng nên được giới thiệu trước bởi tính quan trọng của nó cho mn mới bắt đầu.
Tuy nhiên bài này có lẽ cần đặt lên top 2,3 sau bài beginnings of learning.
Định nhai lại vụ observer và observed nhưng bài PR của David Bohm hay quá nên để nguyên bài Bohm thôi. [các bạn coi qua link ở trên]
Krishnamurti has observed that the very act of meditation will, in itself, bring order to the activity of thought without the intervention of will, choice, decision, or any other action of the "thinker". As such order comes, the noise and chaos which are the usual background of our consciousness die out, and the mind becomes generally silent. (Thought arises only when needed for genuinely valid purpose, and then stops, until needed again.)
In this silence, Krishnamurti says that something new and creative happens, something that cannot be conveyed in words, but that is of extraordinary significance for the whole of life. So he does not attempt to communicate this verbally, but rather, he asks of those who are interested that they explore the question of meditation directly for themselves, through the actual attention to the nature of thought.
Without attempting to probe into this deeper meaning of meditation, one can however say that meditation, in Krishnamurti's sense of the word, can bring order to our over-all mental activity, and this may be a key factor in bringing about an end to the sorrow, the misery, the chaos and confusion, that have, over the ages, been the lot of mankind, and that are still generally continuing without visible prospect of fundamental change, for the foreseeable future.
Krishnamurti's work is permeated by what may be called the essence of the scientific approach, when this is considered in its very highest and purest form. Thus, he begins from a fact, this fact about the nature of our thought processes. This fact is established through close attention, involving careful listening to the process of consciousness, and observing it assiduously. In this, one is constantly learning, and out of this learning comes insight, into the over-all or general nature of the process of thought. This insight is then tested. First, one sees whether it holds together in a rational order. And then one sees whether it leads to order and coherence, on what flows out of it in life as a whole.
Krishnamurti constantly emphasizes that he is in no sense an authority. He has made certain discoveries, and he is simply doing his best to make these discoveries accessible to those who are able to listen. His work does not contain a body of doctrine, nor does he offer techniques or methods, for obtaining a silent mind. He is not aiming to set up any new system of religious belief. Rather, it is up to each human being to see if he can discover for himself that to which Krishnamurti is calling attention, and to go on from there to make new discoveries on his own.
It is clear then that an introduction such as this, can at best show how Krishnamurti's work has been seen by a particular person, a scientist, such as myself. To see in full what Krishnamurti means, it is necessary, of course, to go on and read what he actually says, with that quality of attention to the totality of one's responses, inward and outward, which we have been discussing here.
Tí thì quên. M sẽ sắp thứ tự các bài sau. Có vẻ bài nào của JK cũng nên được giới thiệu trước bởi tính quan trọng của nó cho mn mới bắt đầu.
Tuy nhiên bài này có lẽ cần đặt lên top 2,3 sau bài beginnings of learning.
Định nhai lại vụ observer và observed nhưng bài PR của David Bohm hay quá nên để nguyên bài Bohm thôi. [các bạn coi qua link ở trên]
Krishnamurti has observed that the very act of meditation will, in itself, bring order to the activity of thought without the intervention of will, choice, decision, or any other action of the "thinker". As such order comes, the noise and chaos which are the usual background of our consciousness die out, and the mind becomes generally silent. (Thought arises only when needed for genuinely valid purpose, and then stops, until needed again.)
In this silence, Krishnamurti says that something new and creative happens, something that cannot be conveyed in words, but that is of extraordinary significance for the whole of life. So he does not attempt to communicate this verbally, but rather, he asks of those who are interested that they explore the question of meditation directly for themselves, through the actual attention to the nature of thought.
Without attempting to probe into this deeper meaning of meditation, one can however say that meditation, in Krishnamurti's sense of the word, can bring order to our over-all mental activity, and this may be a key factor in bringing about an end to the sorrow, the misery, the chaos and confusion, that have, over the ages, been the lot of mankind, and that are still generally continuing without visible prospect of fundamental change, for the foreseeable future.
Krishnamurti's work is permeated by what may be called the essence of the scientific approach, when this is considered in its very highest and purest form. Thus, he begins from a fact, this fact about the nature of our thought processes. This fact is established through close attention, involving careful listening to the process of consciousness, and observing it assiduously. In this, one is constantly learning, and out of this learning comes insight, into the over-all or general nature of the process of thought. This insight is then tested. First, one sees whether it holds together in a rational order. And then one sees whether it leads to order and coherence, on what flows out of it in life as a whole.
Krishnamurti constantly emphasizes that he is in no sense an authority. He has made certain discoveries, and he is simply doing his best to make these discoveries accessible to those who are able to listen. His work does not contain a body of doctrine, nor does he offer techniques or methods, for obtaining a silent mind. He is not aiming to set up any new system of religious belief. Rather, it is up to each human being to see if he can discover for himself that to which Krishnamurti is calling attention, and to go on from there to make new discoveries on his own.
It is clear then that an introduction such as this, can at best show how Krishnamurti's work has been seen by a particular person, a scientist, such as myself. To see in full what Krishnamurti means, it is necessary, of course, to go on and read what he actually says, with that quality of attention to the totality of one's responses, inward and outward, which we have been discussing here.
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