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Krishnamurti on the movement of meditation

So we are asking now: what is the movement of meditation? First of all we must understand
the importance of the senses. Most of us react, or act according to the urges, demands and
the insistence of our senses. And those senses never act as a whole but only as a part
right?
Please understand this. If you dont mind enquiring into this a little more for yourself,
talking over together, but all our senses never function, move, operate as a whole,
holistically. If you observe yourself and watch your senses you will see that one or the other
of the senses becomes dominant. One or the other of the senses takes a greater part in
observation in our daily living, so there is always imbalance in our senses right? May we
go on from there?
Now is it possible this is part of meditation, what we are doing now is it possible for the
senses to operate as a whole; to look at the movement of the sea, the bright waters, the
eternally restless waters, to watch those waters completely, with all your senses? Or a tree,
or a person, or a bird in flight, a sheet of water, the setting sun, or the rising moon, to
observe it, look at it with all your senses fully awakened. if you observe this, if you
observe this operation of the whole senses acting you will find there is no centre from
which the senses are moving.
Are you trying this as we are talking together? To look at your girl, or your husband, or
your wife or the tree, or the house, with all the highly active sensitive senses. Then in that
there is no limitation. You try it. You do it and you will find out for yourself. That is the
first thing to understand: the place of the senses. Because most of us operate on partial or
particular senses. We never move or live with all our senses fully awakened, flowering.
Because as most of us live, operate and think partially, so one of our enquiries into this is
for the senses to function fully and realize the importance and the illusion that senses create
are you following all this? And to give the senses their right place, which means not
suppressing them, not controlling them, not running away from them but to give the proper
place to the senses.
This is important because in meditation, if you want to go into it very deeply, unless one is
aware of the senses, they create different forms of neurosis, different forms of illusions,
they dominate our emotions and so on and so on. So that is the first thing to realize: if when
the senses are fully awakened, flowering then the body becomes extraordinarily quiet. Have
you noticed all this? Or am I talking to myself? Because most of us force our bodies to sit
still, not fidget, not to move about and so on you know. Whereas if all the senses are
functioning healthily and normally, vitally then the body relaxes and becomes very, very
quiet, if you do it. Do it as we are talking.
J. D. Krishnamurti
4th Public Talk, Brockwood Park, 1978

Meditation is not control of the body


Meditation is never the control of the body. There is no actual division between the
organism and the mind. The brain, the nervous system and the thing we call the mind are
one, indivisible. It is the natural act of meditation that brings about the harmonious
movement of the whole. To divide the body from the mind and to control the body with
intellectual decisions is to bring about contradiction, from which arise various forms of
struggle, conflict and resistance.
Every decision to control only breeds resistance, even the determination to be aware.
Meditation is the understanding of the division brought about by decision. Freedom is not
the act of decision but the act of perception. The seeing is the doing. It is not a
determination to see and then to act. After all, will is desire with all its contradictions.
When one desire assumes authority over another, that desire becomes will. In this there is
inevitable division. And meditation is the understanding of desire, not the overcoming of
one desire by another. Desire is the movement of sensation, which becomes pleasure and
fear. This is sustained by the constant dwelling of thought upon one or the other.
Meditation really is a complete emptying of the mind. Then there is only functioning of the
body; there is only the activity of the organism and nothing else; then thought functions
without identification as the me and the non-me. Thought is mechanical, as is the organism.
What creates conflict is thought identifying itself with one of its parts which becomes the
me, the self and the various divisions in that self. There is no need for the self at any time.
There is nothing but the body, and freedom of the mind can only happen when thought is
not breeding the me. There is no self to understand but only the thought which creates the
self.
When there is only the organism without the self , perception, both visual and non-visual
can never be distorted. There is only seeing what is and that very perception goes beyond
what is. The emptying of the mind is not an activity of thought or an intellectual process.
The continuous seeing of what is without any kind of distortion naturally empties the mind
of all thought and yet that very mind can use thought when it is necessary. Thought is
mechanical and meditation is not.
J. D. Krishnamurti