Monday, December 31, 2012

Please do not copy without permission

Please do not copy any writings from this blog or anything from my book without permission. If you ask I will most likely give you the go ahead...put please ask.

You can email me at kerrycw1 (at) gmail (dot) com


Protected by Copyscape Online Plagiarism Detection

Please note: If you want to see a picture more clearly simply click on the picture.

.

Sunday, December 30, 2012

The Dawn of Intelligence - cover picture file


This is a picture for the cover of my book (link to manuscript)
that my wife has been working on...I love it already...
Rob Vinson with Private Logo has been putting this together
with my wife's direction.

This book is a product of 30 years of my life. I spent
countless hours in some of the best libraries and read
every book I could get my hands on dealing with the related
subjects. I also made many trips to the University of Georgia
in Athens researching everything about evolution and paleontology,
and what I learned is not what science teaches us.

I have read and studied six (6) translations of the western bible, and
I have read the King James Version from cover to cover four (4) times,
and, on my last reading, I did a detailed analysis of the scriptures. I have
also studied the Koran, and other "sacred scriptures". My
work will bring you to the reality that human thought has created,
invented all the religions throughout the world.

I offer this book (actually the complete manuscript) to anyone and
everyone for free. Please read this work with a serious mindset and
please read this book in the order that it is written. It is not until you read
the entire book that you will have a chance of understanding what the
author has set out to give you; to understanding oneself, and, by
this understanding, to naturally absolve this self and be
set absolutly and unconditionally free.




Thursday, December 13, 2012

Living Flame - A Poem by Kerry Craig Walker




Kerry Craig Walker 1954-
 (Above is a picture my wife took of me diving at
the Sycamore Blue Hole in Tracy City, Tn the summer 
of 2012--and this is the way the photo came out!)
[This picture has not been edited or photoshopped in any way!]

 Living Flame
 
I guess I’ll sing to you,
Yet I don’t know what to say
I want it all to be so true,
But what is truth anyway?

I think I’ve found it,
I really have.
There’s no way around it,
So please don’t laugh.

I have become a living flame,
I wonder where it will lead me,
If I don’t go insane…
To where life out to be!

I want to live free from the past,
And all the times I was wrong.
I really feel that I can last.
My spirit knows that I’m feeling strong.

I don’t believe in anything,
And yet I have gone beyond the enemy time,
I know the peace that love can bring,
Because I’ve delved into the mind.

I am free from sorrow; I’m free from pain,
I’m building a bridge for others to cross
The life I’m living may be in vain,
But all choices considered there is no loss,
All choices considered there is no loss.

 _________________ 
Thought has created, invented all the religions throughout the world.





.

Tuesday, September 11, 2012

ALIENS--A POEM BY KERRY CRAIG WALKER

By Kerry Walker aka Superwhuffo
ALIENS

Come all ye Aliens,
And save us from ourselves.
This situation’s desperate,
As I’m sure that you can tell.

I have come upon the reason.
It’s mankind’s wrong turn.
We need to go beyond tradition,
Then maybe we can learn.

If we spot them in the air,
Or should they come around,
We send up F-16’s
And try to shoot them down.

But if they were really here,
And what we do not see,
That to do what they have done
Requires control of energy.

There is too much evidence
For this to be just a whim,
Considering the intelligence here,
I must be one of them!

_________________
Thought has created, invented all the religions throughout the world.

Monday, May 14, 2012

..in a world torn apart by religion.


“The Bible tells us to be like God, and then on page after page it describes God as a mass murderer.
This may be the single most important key to the political behavior of Western Civilization.”

― Robert Anton Wilson

Thursday, April 19, 2012

Tuesday, April 17, 2012

ON BOREDOM AND INTEREST


Question: I am not interested in anything, but most people are busy with many interests. I don't have to work, so I don't. Should I undertake some useful work?

Krishnamurti: Become a social worker or a political worker or a religious worker - is that it? Because you have nothing else to do, therefore you become a reformer! If you have nothing to do, if you are bored, why not be bored? Why not be that? If you are in sorrow, be sorrowful. Don't try to find a way out of it, because your being bored has an immense significance, if you can understand it, live with it. If you say, "I am bored, therefore I will do something else", you are merely try to escape from boredom, and, as most of our activities are escapes, you do much more harm socially and in every other way. The mischief is much greater when you escape than when you are what you are and remain with it. The difficulty is, how to remain with it and not run away; as most of our activities are a process of escape it is immensely difficult for you to stop escaping and face it. Therefore I am glad if you are really bored and I say, "Full stop, let's stay there, let's look at it. Why should you do anything?"

If you are bored, why are you bored? What is the thing called boredom? Why is it that you are not interested in anything? There must be reasons and causes which have made you dull: suffering, escapes, beliefs, incessant activity, have made the mind dull, the heart unpliable. If you could find out why you are bored, why there is no interest, then surely you would solve the problem, wouldn't you? Then the awakened interest will function. If you are not interested in why you are bored, you cannot force yourself to be interested in an activity, merely to be doing something - like a squirrel going round in a cage. I know that this is the kind of activity most of us indulge in. But we can find out inwardly, psychologically, why we are in this state of utter boredom; we can see why most of us are in this state: we have exhausted ourselves emotionally and mentally; we have tried so many things, so many sensations, so many amusements, so many experiments, that we have become dull, weary. We join one group, do everything wanted of us and then leave it; we then go to something else and try that. If we fail with one psychologist, we go to somebody else or to the priest; if we fail there, we go to another teacher, and so on; we always keep going. This process of constantly stretching and letting go is exhausting, isn't it? Like all sensations, it soon dulls the mind.

We have done that, we have gone from sensation to sensation, from excitement to excitement, till we come to a point when we are really exhausted. Now, realizing that, don't proceed any further; take a rest. Be quiet. Let the mind gather strength by itself; don't force it. As the soil renews itself during the winter time, so, when the mind is allowed to be quiet, it renews itself. But it is very difficult to allow the mind to be quiet, to let it lie fallow after all this, for the mind wants to be doing something all the time. When you come to that point where you are really allowing yourself to be as you are - bored, ugly, hideous, or whatever it is - then there is a possibility of dealing with it.

What happens when you accept something, when you accept what you are? When you accept that you are what you are, where is the problem? There is a problem only when we do not accept a thing as it is and wish to transform it - which does not mean that I am advocating contentment; on the contrary. If we accept what we are, then we see that the thing which we dreaded, the thing which we called boredom, the thing which we called despair, the thing which we called fear, has undergone a complete change. There is a complete transformation of the thing of which we were afraid.

That is why it is important, as I said, to understand the process, the ways of our own thinking. Self-knowledge cannot be gathered through anybody, through any book, through any confession, psychology, or psychoanalyst. It has to be found by yourself, because it is your life; without the widening and deepening of that knowledge of the self, do what you will, alter any outward or inward circumstances, influences - it will ever be a breeding ground of despair, pain, sorrow. To go beyond the self-enclosing activities of the mind, you must understand them; and to understand them is to be aware of action in relationship, relationship to things, to people and to ideas. In that relationship, which is the mirror, we begin to see ourselves, without any justification or condemnation; and from that wider and deeper knowledge of the ways of our own mind, it is possible to proceed further; it is possible for the mind to be quiet, to receive that which is real.



.

.

Tuesday, April 3, 2012

On Awareness



Question: What is the difference between awareness and introspection? And who is aware in awareness?

Krishnamurti: Let us first examine what we mean by introspection. We mean by introspection looking within oneself, examining oneself. Why does one examine oneself? In order to improve, in order to change, in order to modify. You introspect in order to become something, otherwise you would not indulge in introspection. You would not examine yourself if there were not the desire to modify, change, to become something other than what you are. That is the obvious reason for introspection. I am angry and I introspect, examine myself, in order to get rid of anger or to modify or change anger. Where there is introspection, which is the desire to modify or change the responses, the reactions of the self, there is always an end in view; when that end is not achieved, there is moodiness, depression. Therefore introspection invariably goes with depression. I don't know if you have noticed that when you introspect, when you look into yourself in order to change yourself, there is always a wave of depression. There is always a moody wave which you have to battle against; you have to examine yourself again in order to overcome that mood and so on. Introspection is a process in which there is no release because it is a process of transforming what is into something which it is not. Obviously that is exactly what is taking place when we introspect, when we indulge in that peculiar action. In that action, there is always an accumulative process, the `I' examining something in order to change it, so there is always a dualistic conflict and therefore a process of frustration. There is never a release; and, realizing that frustration, there is depression.

Awareness is entirely different. Awareness is observation without condemnation. Awareness brings understanding, because there is no condemnation or identification but silent observation. If I want to understand something, I must observe, I must not criticize, I must not condemn, I must not pursue it as pleasure or avoid it as non-pleasure. There must merely be the silent observation of a fact. There is no end in view but awareness of everything as it arises. That observation and the understanding of that observation cease when there is condemnation, identification, or justification. Introspection is self-improvement and therefore introspection is self-centredness. Awareness is not self-improvement. On the contrary, it is the ending of the self, of the 'I', with all its peculiar idiosyncrasies, memories, demands and pursuits. In introspection there is identification and condemnation. In awareness there is no condemnation or identification; therefore there is no self-improvement. There is a vast difference between the two.

The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result. Whereas in awareness there is observation without condemnation, without denial or acceptance. That awareness begins with outward things, being aware, being in contact with objects, with nature. First, there is awareness of things about one, being sensitive to objects, to nature, then to people, which means relationship; then there is awareness of ideas. This awareness, being sensitive to things, to nature, to people, to ideas, is not made up of separate processes, but is one unitary process. It is a constant observation of everything, of every thought and feeling and action as they arise within oneself. As awareness is not condemnatory, there is no accumulation. You condemn only when you have a standard, which means there is accumulation and therefore improvement of the self. Awareness is to understand the activities of the self, the `I', in its relationship with people, with ideas and with things. That awareness is from moment to moment and therefore it cannot be practised. When you practise a thing, it becomes a habit and awareness is not habit. A mind that is habitual is insensitive, a mind that is functioning within the groove of a particular action is dull, unpliable, whereas awareness demands constant pliability, alertness. This is not difficult. It is what you actually do when you are interested in something, when you are interested in watching your child, your wife, your plants, the trees, the birds. You observe without condemnation, without identification; therefore in that observation there is complete communion; the observer and the observed are completely in communion. This actually takes place when you are deeply, profoundly interested in something.

Thus there is a vast difference between awareness and the self-expansive improvement of introspection. Introspection leads to frustration, to further and greater conflict; whereas awareness is a process of release from the action of the self; it is to be aware of your daily movements, of your thoughts, of your actions and to be aware of another, to observe him. You can do that only when you love somebody, when you are deeply interested in something; when I want to know myself, my whole being, the whole content of myself and not just one or two layers, then there obviously must be no condemnation. Then I must be open to every thought, to every feeling, to all the moods, to all the suppressions; and as there is more and more expansive awareness, there is greater and greater freedom from all the hidden movement of thoughts, motives and pursuits. Awareness is freedom, it brings freedom, it yields freedom, whereas introspection cultivates conflict, the process of self-enclosure; therefore there is always frustration and fear in it.

The questioner also wants to know who is aware. When you have a profound experience of any kind, what is taking place? When there is such an experience, are you aware that you are experiencing? When you are angry, at the split second of anger or of jealousy or of joy, are you aware that you are joyous or that you are angry? It is only when the experience is over that there is the experiencer and the experienced. Then the experiencer observes the experienced, the object of experience. At the moment of experience, there is neither the observer nor the observed: there is only the experiencing. Most of us are not experiencing. We are always outside the state of experiencing and therefore we ask this question as to who is the observer, who is it that is aware? Surely such a question is a wrong question, is it not? The moment there is experiencing, there is neither the person who is aware nor the object of which he is aware. There is neither the observer nor the observed but only a state of experiencing. Most of us find it is extremely difficult to live in a state of experiencing, because that demands an extraordinary pliability, a quickness, a high degree of sensitivity; and that is denied when we are pursuing a result, when we want to succeed, when we have an end in view, when we are calculating - all of which brings frustration. A man who does not demand anything, who is not seeking an end, who is not searching out a result with all its implications, such a man is in a state of constant experiencing. Everything then has a movement, a meaning; nothing is old, nothing is charred, nothing is repetitive, because what is is never old, The challenge is always new. It is only the response to the challenge that is old; the old creates further residue, which is memory, the observer, who separates himself from the observed, from the challenge, from the experience.

You can experiment with this for yourself very simply and very easily. Next time you are angry or jealous or greedy or violent or whatever it may be, watch yourself. In that state, `you' are not. There is only that state of being. The moment, the second afterwards, you term it, you name it, you call it jealousy, anger, greed; so you have created immediately the observer and the observed, the experiencer and the experienced. When there is the experiencer and the experienced, then the experiencer tries to modify the experience, change it, remember things about it and so on, and therefore maintains the division between himself and the experienced. If you don't name that feeling - which means you are not seeking a result, you are not condemning, you are merely silently aware of the feeling - then you will see that in that state of feeling, of experiencing, there is no observer and no observed, because the observer and the observed are a joint phenomenon and so there is only experiencing.

Therefore introspection and awareness are entirely different. Introspection leads to frustration, to further conflict, for in it is implied the desire for change and change is merely a modified continuity. Awareness is a state in which there is no condemnation, no justification or identification, and therefore there is understanding; in that state of passive, alert awareness there is neither the experiencer nor the experienced.

Introspection, which is a form of self-improvement, of self-expansion, can never lead to truth, because it is always a process of self-enclosure; whereas awareness is a state in which truth can come into being, the truth of what is, the simple truth of daily existence. It is only when we understand the truth of daily existence that we can go far. You must begin near to go far but most of us want to jump, to begin far without understanding what is close. As we understand the near, we shall find the distance between the near and the far is not. There is no distance - the beginning and the end are one.


.

Sunday, April 1, 2012

Our hike on Kimball Mountain

My wife and I walked a long way up this dry creek
bed, but there was no water to be found. There was a lot of
sounds of leaves blowing in the wind..then, all of a sudden
my wife says she hears water. I thought it was just the leaves
blowoing in the wind, but I wanted to keep going to
find out..and sure enough we found the running
water that somehow she could hear over the
sound of the blowing leaves.

There were a lot of wild flowers and some
different color wild Azaleas..and the Dogwoods
were also in bloom.

Then I found a cool piece of wood that could be
used as a club or a weapon..

On the way back Kim went from using her
good ears to using her eyes to spot some
fossels in a rock.

















Tuesday, March 13, 2012

IF GUNS KILL PEOPLE...


On Organizations

Questioner: I have belonged to many organizations, religious, business and political. Obviously we must have some kind of organization; without it life couldn't continue, so I've been wondering, after listening to you, what relationship there is between freedom and organization. Where does freedom begin and organization end? What is the relationship between religious organizations and Moksha or liberation?

Krishnamurti: As human beings living in a very complex society, organizations are needed to communicate, to travel, to bring food, clothes and shelter, for all the business of living together whether in cities or in the country. Now this must be organized efficiently and humanely, not only for the benefit of the few but for everyone, without the divisions of nationality, race or class. This earth is ours, not yours or mine. To live happily, physically, there must be sane, rational, efficient organizations. Now there is disorder because there is division. Millions go hungry while there is vast prosperity. There are wars, conflicts and every form of brutality. Then there is the organization of belief - the organization of religions, which again breeds disunity and war. The morality which man has pursued has led to this disorder and chaos. This is the actual state of the world. And when you ask what is the relationship between organization and freedom, are you not separating freedom from everyday existence? When you separate it in this way as being something entirely different from life, isn't this, in itself, conflict and disorder? So really the question is: is it possible to live in freedom and to organize life from this freedom, in this freedom?

Questioner: Then there would be no problem. But the organization of life isn't made by yourself: others make it for you - the government and others send you to war or determine your job. So you cannot simply organize for yourself out of freedom. The whole point of my question is that the organization imposed on us by the government, by society, by morality, is not freedom. And if we reject it we find ourselves in the midst of a revolution, or some sociological reformation, which is a way of starting the same old cycle all over again. Inwardly and outwardly we are born into organization, which limits freedom. We either submit or revolt. We are caught in this trap. So there seems to be no question of organizing anything out of freedom.

Krishnamurti: We do not realize that we have created society, this disorder, these walls; each one of us is responsible for it all. What we are, society is. Society is not different from us. If we are in conflict, avaricious, envious, fearful, we bring about such a society.

Questioner: There is a difference between the individual and society. I am a vegetarian; society slaughters animals. I don't want to go to war; society will force me to do so. Are you telling me that this war, is my doing?

Krishnamurti: Yes, it's your responsibility. You have brought it about by your nationality, your greed, envy and hate. You are responsible for war as long as you have those things in your heart, as long as you belong to any nationality, creed or race. It is only those who are free of those things who can say that they have not created this society. There- fore our responsibility is to see that we change, and to help others to change, without violence and bloodshed.

Questioner: That means organized religion. Krishnamurti: Certainly not. Organized religion is based on belief and authority.

Questioner: Where does this get us in our original question regarding the relationship between freedom and organization? Organization is always imposed or inherited from the environment, and freedom is always from the inside, and these two clash.

Krishnamurti: Where are you going to start? You must start from freedom. Where there is freedom there is love. This freedom and love will show you when to co-operate and when not to cooperate. This is not an act of choice, because choice is the result of confusion. Love and freedom are intelligence. So what we are concerned with is not the division between organization and freedom but whether we can live in this world without division at all. It is division which denies freedom and love, not organization. When organization divides, it leads to war. Belief in any form, ideals, however noble or effective, breed division. Organized religion is the cause of division, just like nationality and power-groups. So be concerned with those things which divide, those things which bring about division between man and man, whether they be individual or collective. The family, the church, and the State bring about such division. What is important is the movement of thought which divides. Thought itself is always divisive, so all action based on an idea or an ideology is division. Thought cultivates prejudice, opinion, judgment. Man in himself, being divided, seeks freedom out of this division. Not being able to find it he hopes to integrate the various divisions, and of course this is not possible. You cannot integrate two prejudices. To live in this world in freedom means to live with love, eschewing every form of division. When there is freedom and love, then this intelligence will act in co-operation, and will also know when not to co-operate.


.

..the best informed society that has ever died of ignorance.


The SYSTEM isn't broken, it was BUILT this way.


Monday, February 27, 2012

Wednesday, February 15, 2012

Tuesday, February 14, 2012

All Kids are born with wonder,but are crushed by society itself - Michio Kaku

It's is simply a matter of historical fact...


"It is simply a matter of historical fact that the dominant intellectual culture of any particular society reflects the interest of the dominant group in that society. In a slave owning society the beliefs about human beings and human rights and so on will reflect the needs of the slave owners.

In the society, which... is based on the power of certain people to control and profit from the lives and work of millions of others, the dominant intellectual culture will reflect the needs of the dominant group. So, if you look across the board, the ideas that pervade psychology, sociology, history, political economy and political science fundamentally reflect certain elite interests.

And the academics who question that too much tend to get shunted to the side or to be seen as sort of 'radicals'."

--Dr. Gabor Mate

SETTLEMENT and the BANKS