Freedom from the Known by Jiddu Krishnamurti

By Jiddu Krishnamurti

During this vintage paintings, Krishnamurti indicates how one can unfastened your self from the tyranny of the anticipated. you're unfastened to create your personal destiny, and your departure from the confining expectancies of “fate” could be radical and immediate—no subject what your age. by means of altering your self, you could switch your relationships with others, as a result bettering the entire constitution of society. The important desire for switch and the popularity of its very probability represent the wealthy essence of Krishnamurti’s message in Freedom from the Known.

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Nyozen’s lay name was Takihime (or Takino according to the account in the Buked¯i o¯shinshu¯ – Imai), and she had been of the household of O [ 60 ] J I Z O¯ STANDS UP Toshiharu, a retainer of the Uesugi family. She trained under Geno¯, the founder of Kaizo¯ji temple, and in 1313 she grasped the essence of Zen, presenting this poem to her teacher: The bottom fell out of the bucket of that woman of humble birth; The pale moon of dawn is caught in the rain-puddles  (1) What does the poem about the water from the waterpipe caught in the bucket really mean?

Ichinyo (Miyata Chu¯yu¯), Ryu¯mon (Hirata Yasumaru) and others examined the records of Zen at the palace; Mumon ¯ i Kiyomichi), Rakuzan (Suzuki Yoshitaka) and others took (O the documents on sho¯gun Zen; Ryo¯zen (Ishii Tokihisa), Katei (Yamada Toshiaki) and others studied warrior Zen; Daian and Kido¯ worked solely on Kamakura Zen. But many of them had official duties and little time for the research, and if they were sent abroad it had to be set aside. Moreover those officials in the ministries of Education and the Army who had given support round about 1878, were completely occupied with their political responsibilities when the Satsuma rebellion broke out, and had no opportunity for anything else.

What would you be wanting with a word or half a word? The old master Daikaku went deep into the forest and put one word down there, and now the whole Zen world is tearing itself to pieces on the thorns, trying to find it. If the reverend Ryo¯-A before me wishes to grasp that one word, then without opening the mouth, do you recite the su¯tra of noword. If you fail in your awareness of the no-word, you will at once lose the one word. Displayed, the one word is [ 54 ] DAIKAKU’S ONE-ROBE ZEN set above the thirty-three heavens; buried, it is at the bottom of the eighth great hell.

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