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نگاه در سکوت
237 pages, Paperback
First published January 1, 2007
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About the author
J. Krishnamurti
1,222books4,117followersJiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
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October 5, 2016سال ها پیش این کتاب را خواندم و ده ها کتاب دیگر ازاین نویسنده اما شاید از هر کتاب تنها چند جمله برایمان قابل درک بود. ممعنی جملات و کلمات واضح و روشن بود اما پیام آن را نمی گرفتم - سال ها گذشت و ده ها کتاب دیگر خواندم و در فضای زندگی غوطه خوردم و رنج که معلم خوبی است به من آموخت آنچه را که او در نظر داشت که بگوید و صد البته مولانا و مثنوی بود که لب کلام را به من آموخت - چون که صد آمد نود هم پیش ماست. درواقع تصور می کردم که کتاب های از جنس کریشنا مورتی عرفان و مثنوی به روز شده است اما چنین نبود - زبان ما زبان مثنوی است و به یمن سایت ها و استادان گرامی مثنوی توانستم آنچه را که مشترک همه اهل معنا واز جمله کریشنا مورتی است، بفهمم. مولانا مفسر بی نظیری است با این که نثر قدیمی دارد اما من حتی حافظ را هم به کمک او درک می کنم و می فهمم
درهرحال لب کلام نویسنده دراین کتاب این است تنها مشاهده گر باش. مشاهده گر چه ؟ مشاهده گر نفس و بازی های نفسانی است - ابتدا ساختار و محتوای نفس را شناسایی کن و سپس فقط ان را زیر نظر بگیر و حرکاتش را ببین بی آنکه بخواهی آنرا دستکاری کنی و تغییر بدهی صرف این مشاهده جوهر متعالی درون جوشی دارد که سبب تحول می شود. و این به قول مولانا کاری نیست که از عقل کار افزا شود. - منظورش دقیقا همان است که مولانا می گوید احتما کن احتما زاندیشه ها
و می گوید احتماها بردواها سرور است چون که خاریدن فزونی گر است
یعنی اگر سرت می خارد و گرفتار بیماری هستی از خارش ان بپرهیز و تحمل کن زیرا هرتدبیری که از ذهن تو برخیزد رنج را افزون می سازد.
ای برادر صبر کن بر درد نیش
تا رهی از نیش نفس گبر خویش و ....
درهرحال لب کلام نویسنده دراین کتاب این است تنها مشاهده گر باش. مشاهده گر چه ؟ مشاهده گر نفس و بازی های نفسانی است - ابتدا ساختار و محتوای نفس را شناسایی کن و سپس فقط ان را زیر نظر بگیر و حرکاتش را ببین بی آنکه بخواهی آنرا دستکاری کنی و تغییر بدهی صرف این مشاهده جوهر متعالی درون جوشی دارد که سبب تحول می شود. و این به قول مولانا کاری نیست که از عقل کار افزا شود. - منظورش دقیقا همان است که مولانا می گوید احتما کن احتما زاندیشه ها
و می گوید احتماها بردواها سرور است چون که خاریدن فزونی گر است
یعنی اگر سرت می خارد و گرفتار بیماری هستی از خارش ان بپرهیز و تحمل کن زیرا هرتدبیری که از ذهن تو برخیزد رنج را افزون می سازد.
ای برادر صبر کن بر درد نیش
تا رهی از نیش نفس گبر خویش و ....
December 27, 2018
خیلی سعی کردم تا تونستم تا حدود نیمی از کتاب رو بخونم تا شاید بفهمم. اما اصلا ارتباط برقرار نکردم.
November 21, 2009
thanks
September 2, 2020
جملاتی از صفحات ابتدایی کتاب
1️⃣آیا من میتوانم خود را نیز بدون هر گونه مقایسه،قضاوت،تفسیر یا محکوم کردن نگاه کنم؟(مانند نگاه کردن به یک درخت)
2️⃣آزادی کیفیتی است فی نفسه کامل و غیر قابل وابسته، مستقل از هر گونه استنتاج ایدئولوژیک،مستقل از هر گونه محرک.و چون مستقل از محرک� است،واکنش نیست.آزادی یعنی سکوت،خلوص و خلوت کامل ذهن،یعنی حالت تجربه یا استنتاج نیست.
3️⃣آیا هم اکنون میتوانید بدون هیچ گونه هراس،بدون هیچ گونه توجیه یا ملامت و نکوهش فقط با آن چه واقعا هستید زندگی کنید، با آنچه هستید بمانید و آن را نگاه کنید؟
4️⃣ذهن باید بدون محدود و محصور کردن خود در زمان،به حرکت زندگی در وسعت آن نگاه کند.
1️⃣آیا من میتوانم خود را نیز بدون هر گونه مقایسه،قضاوت،تفسیر یا محکوم کردن نگاه کنم؟(مانند نگاه کردن به یک درخت)
2️⃣آزادی کیفیتی است فی نفسه کامل و غیر قابل وابسته، مستقل از هر گونه استنتاج ایدئولوژیک،مستقل از هر گونه محرک.و چون مستقل از محرک� است،واکنش نیست.آزادی یعنی سکوت،خلوص و خلوت کامل ذهن،یعنی حالت تجربه یا استنتاج نیست.
3️⃣آیا هم اکنون میتوانید بدون هیچ گونه هراس،بدون هیچ گونه توجیه یا ملامت و نکوهش فقط با آن چه واقعا هستید زندگی کنید، با آنچه هستید بمانید و آن را نگاه کنید؟
4️⃣ذهن باید بدون محدود و محصور کردن خود در زمان،به حرکت زندگی در وسعت آن نگاه کند.
December 3, 2019
کتاب بعدی نبود
February 10, 2008
من این کتاب رو بسیار دوست دارم
همون حرفی رو میزنه که مولانا و حافظ گفته اند رهایی از بند این دنیا و حسادت ها
همون حرفی رو میزنه که مولانا و حافظ گفته اند رهایی از بند این دنیا و حسادت ها
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December 2, 2009mikham donlodesh konam chejurie>???
December 14, 2009
میخوام دانلود کنم چه جوری
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