ਕੀ ਸਾਡੀਆਂ ਆਦਤਾਂ ਹਮੇਸ਼ਾ ਲਈ ਖ਼ਤਮ ਹੋ ਸਕਦੀਆਂ ਹਨ?
-ਅਜੀਤ ਸਿੰਘ
ਹਾਂ ਇਹ ਗੱਲ ਸਹੀ ਹੈ ਕਿ ਸਾਡੀਆਂ ਆਦਤਾਂ ਜਿਵੇਂ ਈਰਖਾ, ਗੁੱਸਾ ਜਾਂ ਡਰ ਵਗੈਰਾ ਹਮੇਸ਼ਾ ਲਈ ਖ਼ਤਮ ਹੋ ਸਕਦੀਆਂ ਹਨ ਪਰ ਸ਼ਰਤ ਇਹ ਹੈ ਕਿ ਜਦੋਂ ਵੀ ਕੋਈ ਅਜਿਹੀ ਵੇਦਨਾ ਸਾਡੇ ਅੰਦਰ ਆਵੇ, ਸਾਡੇ ਵਿੱਚ ਇਤਨਾ ਹੌਸਲਾ ਹੋਵੇ ਕਿ ਅਸੀਂ ਆਪਣੀ ਆਦਤ ਦੇ ਹਰ ਉਤਾਰ ਚੜ੍ਹਾਓ ਦੇ ਹਰ ਰੂਪ ਨੂੰ ਆਪਣੇ ਆਪ ਅੰਦਰ ਉਸੇ ਵੇਲੇ ਨਾ ਕਿ ਦੋ ਮਿੰਟਾਂ ਬਾਦ, ਬਿਨ੍ਹਾਂ ਕੋਈ ਨੁਕਤਾ ਚੀਨੀ ਕੀਤਿਆਂ, ਬਿਨ੍ਹਾਂ ਕੋਈ ਸਫ਼ਾਈ ਦਿੱਤਿਆਂ, ਬਿਨ੍ਹਾਂ ਕਿਸੇ ਝਿਜਕ ਦੇ, ਬਿਨ੍ਹਾਂ ਕਿਸੇ ਡਰ ਦੇ, ਬਿਨ੍ਹਾਂ ਕਿਸੇ ਦੂਸਰੇ ਤੇ ਇਲਜ਼ਾਮ ਲਗਾਏ, ਬਿਨ੍ਹਾਂ ਉਸ ਨੂੰ ਖ਼ਤਮ ਕਰਨ ਦੀ ਇੱਛਾ ਦੇ, ਉਸ ਨੂੰ ਚੰਗੀ, ਮੰਦੀ, ਬੁਰਾ, ਭਲਾ ਕਹੇ ਬਿਨ੍ਹਾਂ ਸ਼ਾਂਤ ਮਨ ਨਾਲ ਵੇਖ ਸਕੀਏ। ਮਨ ਇਤਨਾ ਸ਼ਾਂਤ ਹੋਵੇ ਕਿ ਵੇਖਣ ਵਾਲਾ ਬਚੇ ਹੀ ਨਾ। ਇਸ ਤਰ੍ਹਾਂ ਵੇਖਣ ਨੂੰ ਅਸੀਂ ਇਕ state of meditation ਕਹਿ ਸਕਦੇ ਹਾਂ। ਕੀ ਤੁਸੀਂ ਕਰ ਸਕੋਗੇ ਅਜਿਹਾ ਅਗਲੀ ਵਾਰੀ ਜਦੋਂ ਈਰਖਾ, ਗੁੱਸਾ ਜਾਂ ਡਰ ਦੀ ਭਾਵਨਾ ਨਾਲ ਤੁਹਾਡਾ ਜਿਸਮ ਕੰਬ ਰਿਹਾ ਹੋਵੇ ਤੇ ਤੁਸੀ ਉਸ ਕੰਬਣੀ ਨੂੰ ਬੇਧੜਕ ਵੇਖਦੇ ਰਹੋ? ਬੱਸ ਇਤਨਾ ਹੀ ਕਰਨਾ ਹੈ, ਕੁਝ ਨਹੀਂ ਹੋਵੇਗਾ, ਉਸ ਕੰਬਣੀ ਤੋਂ ਤੁਹਾਨੂੰ ਹਮੇਸ਼ਾ ਲਈ ਛੁਟਕਾਰਾ ਮਿਲ ਜਾਵੇਗਾ।
Meditative state ਵਿੱਚ ਵੇਖਣ ਵਾਲਾ ਤੇ ਜਿਸ ਨੂੰ ਵੀ ਉਹ ਵੇਖ ਰਿਹਾ ਜਾਂ ਸੋਚਣ ਵਾਲਾ ਤੇ ਉਸ ਦੀ ਸੋਚ ਵਿੱਚ ਕੋਈ ਅੰਤਰ ਨਹੀਂ ਰਹਿ ਜਾਂਦਾ। ਕੋਈ ਸੋਚ ਨਹੀਂ ਰਹਿ ਜਾਂਦੀ ਅਤੇ ਨਾ ਹੀ ਕੋਈ ਸੋਚਣ ਵਾਲਾ। Subject and object merge into one.
ਆਖ਼ਿਰ ਵਿੱਚ ਇਕ ਪਹਿਰਾ ਜੋ ਕਿ J. Krishnamurti ਨੇ ਲਿਖਿਆ ਹੈ, ਹੇਠਾਂ ਦੇ ਰਿਹਾ ਹਾਂ। ਇਸ ਦੀ ਅਸਲੀ ਸਮਝ ਤਾਂ ਇਸ ਨੂੰ practically ਆਪਣੇ ਜੀਵਨ ਵਿੱਚ ਵਰਤਣ ਨਾਲ ਹੀ ਆਵੇਗੀ।
Questioner: When I observe a particular feeling (jealousy), that feeling comes to an end, and then there is a state of attention which brings with it a new kind of energy. Is this what you mean?
Krishnamurti: When you observe a particular feeling, what is important is to find out how you observe it. Please follow this. Do you see the feeling as something separate from yourself? Obviously you see it that way. I do not know if you have experimented and have found out that when you observe a feeling, that feeling comes to an end. But even though the feeling comes to an end, if there is an observer, a spectator, a censor, a thinker who remains apart from the feeling, then there is still a contradiction.
So it is very important to understand how we look at a feeling. Take, for instance, a very common feeling: jealousy. We all know what it is to be jealous. Now, how do you look at your jealousy? When you look at that feeling, you are the observer of jealousy as something apart from yourself. You try to change jealousy, to modify it, or you try to explain why you are justified in being jealous, and so on and so forth. So there is a being, a censor, an entity apart from jealousy who observes it. For the moment jealousy may disappear, but it comes back because you do not really see that jealousy is part of you. You are jealousy, that feeling is not something outside of you. When you are jealous, your whole being is jealous, as your whole being is envious, acquisitive, or what you will. When you are actually in a state of jealousy, there is nothing else but that.
So it is very important to find out how to look, how to listen. I will go into it a little bit more. When one is jealous, observe what is taking place. My wife or my husband looks at somebody else, and I have a certain feeling which goes with all that nonsense we call love. Or perhaps somebody else is cleverer than I, or has a more beautiful figure, and again that feeling arises, I give it a label, a name. Please see what is taking place, just follow it step by step. It is a fairly simple psychological process, as you will know if you have observed it in yourself. I have a certain feeling, and I give it a name. I give it a name because I want to know what it is; I call it jealousy, and that word is the outcome of my memory of the past. The feeling itself is something new, it has come into being suddenly, spontaneously, but I have identified it by giving it a name. In giving it a name I think I have understood it, but I have only strengthened it. So what has happened? The word has interfered with my looking at the fact. I think I have understood the feeling by calling it jealousy, whereas I have only put it in the framework of words, of memory, with all the old impressions, explanations, condemnations, justifications. But that feeling itself is new, it is not something of yesterday. It becomes something of yesterday only when I give it a name. If I look at it without naming it there is no centre from which I am looking. Please see this. Are you working as hard as I am? What I am saying is that the moment you give a name, a label to that feeling, you have brought it into the framework of the old; and the old is the observer, the separate entity who is made up of words, of ideas, of opinions about what is right and what is wrong. Therefore it is very important to understand the process of naming, and to see how instantaneously the word 'jealousy' comes into being. But if you don't name that feeling-which demands tremendous awareness, a great deal of immediate understanding, then you will find that there is no observer, no thinker, no centre from which you are judging, and that you are not different from the feeling. There is no 'you' who feels it. Jealousy has become a habit with most of us, and like any other habit it continues. To break the habit is merely to be aware of the habit. Please listen to this. Do not say, "It is terrible to have this habit, I must change it, I must be free of it," and so on, but just be aware of it. To be aware of a habit is not to condemn it, but simply to look at it. You know, when you love a thing you look at it. It is only when you don't love it that the problem of how to get rid of it begins. When I use the word 'love' with regard to the feeling which we call jealousy, I hope you see what I mean. To 'love' jealousy is not to deny or condemn that feeling; then there is no separation between the feeling and the observer. In this state of total awareness, if you go into it very deeply, without words, you will find you have completely wiped away that feeling which is habitually identified with the word 'jealousy'.
-J. Krishnamurti at Saanen on July 29 1962
Taken from: http://nondualite.free.fr/c_quotesK.htm
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