Artists, dead people, enlightened beings, and Christ Reality share a similar understanding. It is an understanding rooted in transparent awareness.
“We went into the building next door, and it was empty, and we went up to the tower, and nobody stopped us, so we just started working,” he said. “It’s crazy. This city is so huge and overgrown, the more you’re in the middle of things, the more you feel transparent."
(--TED Prize goes to J.R., Award to Artist Who Gives Slums a Human Face, By RANDY KENNEDY, Published: October 19, 2010, The New York Times) http://www.nytimes.com/2010/10/20/arts/design/20ted.html?r=1&hp
We are already connected, or, interconnected, to one another and everything there is in the universe. This union or unity is our ground reality. Do we feel it? Do we know it? Are we it without feeling or knowing it? Can we be and act in such a way that being and acting are not a result of preference, thought, feeling, or obligation and necessity? But, rather, our being and action flow seamlessly into and through the core of reality which is our commonality, communion, and creativity.
On a website,
"Beyond the Mind ..." dedicated to the views of Krishnamurti, this:
The Core
The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said: ‘Truth is a pathless land’. Man cannot come to it through any organisation, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.
Man has built in himself images as a fence of security—religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all mankind.
So he is not an individual. Freedom is not a reaction; freedom is not choice. It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.
Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever-limited and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts he will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep radical mutation in the mind.
Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.
Krishnamurti first wrote a statement of the core of the teaching in October 1981 for Mary Lutyens, at her request.
She included it in her book The Years of Fulfilment, the second volume of her biography of Krishnamurti.
On re-reading the statement in 1983, Krishnamurti made changes which are included above.
This is the complete and final statement.
Copyright © 2002 Krishnamurti Foundation Trust
(From the Spring Newsletter, 2008; paragraphs added)
Can we see through what is right before us? Can we be transparent, and therefore, seen through? What would be seen if what is looked at becomes looking as and is thereby only seeing itself?
Many years ago, I saw my sister into her death and through the story of our common parents, her family, and the notions of end-of-life and no-longer-here. I sat with her in the hospital for eight weeks. I fell asleep and she fell asleep. She remained asleep and when I opened my eyes there was a quiet in the room that no number of people attending vigil could penetrate. What was seen through?
This morning's sun slants through the small window in this cluttered room. Saskia, in her foot-cast-boot, is one week into knitting-anklebone recovering in the Wohnkuche. I don't go rowing. I will tidy the kitchen for Wednesday hospitality. Then, make coffee, toast, and eggs for visitors. Whereupon I will prepare midterm experience for tonight's ethics class. I'll walk the dog. Sit zazen. Stoke the woodstove. Observe the rituals of the day.
This is what is seeing through.
This is what is seen through.
Love compassion and intelligence.
Each is the other, hence, there is no other.
Here we are, strolling the pathless land ...