"In this completely relaxed state...free from any expectation...representation...we are living, knowingly...our real nature...Our real nature is the absence of an idea to be an independent entity..."
Il fut et est le guru ....sans objet jusqu'à ce que le guru s eveille comme un sans séparation ....entre le guru extérieur ...qui fut le même que celui qui est en moi ..il était là en moi .Merci
BE WHO YOU ARE Jean Klein DURING THESE MEETINGS we shall discuss the knowledge of our true nature. But the word knowledge will here be used in its strict meaning of metaphysical realisation, in other words, the actual establishing of ourselves in that which we truly are. It is therefore a total achievement. This activity implies the absence of any preconceived idea. We do not strive to reach an imaginable goal, because the unknown can be neither imagined nor conceived. In matters of ordinary understanding, one makes use of analogy and reasoning. But here we shall be concerned with a formless absolute, an Ultimate Subject which can never be an object to be apprehended by the mind. Such research obviously implies that it be undertaken empty-handed, by a mind which has rejected the strategy of functioning with the already known. The projection of a 'God', a 'Self', a 'where', a 'when', are part of such a strategy and must be entirely laid aside. The only technique - if I may say so - which we can use, is based on an art of listening which is the supreme teaching of the traditional method. Consequently, our meetings will provide neither information nor documentation in the usual sense of these words. We therefore suggest that no notes be taken. What is important is for you to take up a passively-active attitude. This Will enable you to convert into your own substance what such an attitude has allowed you to absorb. You should therefore listen with intense awareness and moreover strive to listen to yourself at the same time. The ordinary man's activity is made up of reactions which are the expression of his egotistic make-up. He is a self surrounded by pleasant or unpleasant, friendly or hostile objects, and everything which impinges on him incites him to react according to his desires and his fears. Consequently, all his reactions are false, fragmentary, inadequate, because they are rooted in his egotistic outlook which is born of his delusion that he is a separate self. All the traditional doctrines teach us methods by which we may come to discard this state of reaction and reach an ego-less state where all reactions cease to be, giving place to impersonal actions which are true, impartial and adequate. It may happen that even the egotistic man, under certain circumstances, responds to the challenge of outside objects in such a spontaneous and adequate manner. It does happen at times, when he comes face-to-face with something absolutely new, with something which it is impossible for him to integrate into his egotistical mental framework. It may also happen in the course of a poetical or aesthetic experience, because a thing of beauty, being an expression of harmony, possesses of its own nature a harmonising power which, placing us temporarily in a state of perfect balance, allows us to be in tune with Reality. But they are few and evanescent, these states of grace, which allow us to catch sight of the lost Paradise, and they remain unnoticed and unpursued because the ego rejects and shuns them, sensing in them a herald of its death. All this must be thoroughly understood if one wishes to listen to a traditional teaching with any profit. In the presence of a master, the listening should be modelled on the above mentioned 'state of grace', during which, for an instant, we may have emerged from the egotistic condition. An effort should be made to remember such states of nakedness, austerity, openness and clarity. This state of listening is the first true step on the path. Next we must undertake the observation of our desires so as to understand what it is that we are really seeking in all the objects which seem to please our appetites. We shall then realise that when the desired object is stripped of all its peculiarities, its distinctive characteristics, there remains a constant residue which is the true object of our search and which may be called fullness, bliss and peace. Now it so happens that nothing in the world of objects possesses perfect fullness, nor unconditional bliss. After the conquest of a desired object, we experience a few short moments of non-desire, but very soon desire reappears, and we embark on a new search. This clearly indicates that what we really desire is not the object, because if it were, its possession would eliminate all desire. What is desired is bliss, Ananda, which exists at all times in myself and in everything. The realisation of the presence of this bliss was lost to me when I became a separate ego, thereby losing sight of my essential identity with it. From that moment on, the world of objects and duality was born. This duality makes it impossible for us to perceive the presence of this bliss which abides in ourselves as in all things. We can only perceive it in those objects which are more or less in accordance with our egotistic make-up. We are thus compelled to strive in a world where the pleasant and the unpleasant, where good and evil, oppose each other. Most of the time we are content to waver between pleasant-pleasure and unpleasant-pain, having no inkling of that true joy of which pleasure is only a shadow. But it may happen in certain cases, that we find ourselves face to face with an object which is in exceptional harmony with us. We may then transcend pleasure and experience joy; and discover that perfect joy lies beyond the pleasure-pain duality and is of another nature. Indeed pleasure is of its own nature fickle and transitory, hence its fleeting and disappointing character. When it reaches a very high degree of intensity and purity, it may do more than allay desire, it may completely satisfy it... for one moment... then it gives place to joy. This joy only arises with the suppression of desire, that is, of the ego. This is why true joy is impersonal, is beyond the ego. When we are immersed in perfect joy, we cease to be ourselves, only joy remains, and the object has disappeared with the subject. I would like to look closely at certain points with you, points which I have only outlined, but please bear in...
YOU ARE NOT COMPLETE DEAR SIR !!!!!! What does the word Jnani mean? It means absolute wisdom. One who is established in Jnana has transcended the I. If there is no I or no ego left, then why would they go out of their way to do workshops, to travel all over the world. There has to be some ego left who wants to do these workshops. The I must want to travel. Robert Adams///
Think you’re confused. You can travel and help others without having the ego be the motive. In Jeans case it’s the opposite, he’s so humble he was ok with traveling around to help others realize the simple truth that certain cultures have horribly forgotten and have become trapped by the ego and the illusions of mind. This is about absolute reality that infinite consciousness is all there is and we are all apart of it we just have forgotten and we suffer because of it. Nothing wrong with realizing the I on a mass scale while losing the ego; it’s called going home
What is the point in eating food and drinking water then? So a person who has jnani no longer wants to get up in the morning and move a muscle? I don't think this is a correct interpretation.
"In this completely relaxed state...free from any expectation...representation...we are living, knowingly...our real nature...Our real nature is the absence of an idea to be an independent entity..."
Beautiful, thanks so much. A gem of a teacher 🙏🏻🙏🏻
Masterpiece!🙏🧡
...all that is seen, brings us back to the seeing...such a beautiful speaker.
Beautiful, and so simple!
He is my guru... True Teacher ❤❤❤
Il fut et est le guru ....sans objet jusqu'à ce que le guru s eveille comme un sans séparation ....entre le guru extérieur ...qui fut le même que celui qui est en moi ..il était là en moi .Merci
True Teacher of Truth.❤
Actual interview starts at 3:49.
What was that beautiful piece of music which was played at about the 18 minute slot? Thank you for posting this interview with Jean Klein; priceless.
Thank you for sharing :-)
Thank you. So helpful so perfect. Thank you.
Thank you for posting this fascinating discussion.
Thanks a lot! ❤
I have uploaded Audiobooks of Jean Klein on my site. Enjoy!
love!
Thank you for sharing💕
🧡🙏
Thanks for sharing :-)
💛🌷🌈🙏
BE WHO YOU ARE
Jean Klein
DURING THESE MEETINGS we shall discuss the knowledge of our true nature. But the word knowledge will
here be used in its strict meaning of metaphysical realisation, in other words, the actual establishing of ourselves
in that which we truly are. It is therefore a total achievement.
This activity implies the absence of any preconceived idea. We do not strive to reach an imaginable goal,
because the unknown can be neither imagined nor conceived. In matters of ordinary understanding, one makes
use of analogy and reasoning. But here we shall be concerned with a formless absolute, an Ultimate Subject
which can never be an object to be apprehended by the mind. Such research obviously implies that it be
undertaken empty-handed, by a mind which has rejected the strategy of functioning with the already known.
The projection of a 'God', a 'Self', a 'where', a 'when', are part of such a strategy and must be entirely laid aside.
The only technique - if I may say so - which we can use, is based on an art of listening which is the supreme
teaching of the traditional method.
Consequently, our meetings will provide neither information nor documentation in the usual sense of these
words. We therefore suggest that no notes be taken. What is important is for you to take up a passively-active
attitude. This Will enable you to convert into your own substance what such an attitude has allowed you to
absorb. You should therefore listen with intense awareness and moreover strive to listen to yourself at the same
time.
The ordinary man's activity is made up of reactions which are the expression of his egotistic make-up. He is a
self surrounded by pleasant or unpleasant, friendly or hostile objects, and everything which impinges on him
incites him to react according to his desires and his fears. Consequently, all his reactions are false, fragmentary,
inadequate, because they are rooted in his egotistic outlook which is born of his delusion that he is a separate
self. All the traditional doctrines teach us methods by which we may come to discard this state of reaction and
reach an ego-less state where all reactions cease to be, giving place to impersonal actions which are true,
impartial and adequate.
It may happen that even the egotistic man, under certain circumstances, responds to the challenge of outside
objects in such a spontaneous and adequate manner. It does happen at times, when he comes face-to-face with
something absolutely new, with something which it is impossible for him to integrate into his egotistical mental
framework. It may also happen in the course of a poetical or aesthetic experience, because a thing of beauty,
being an expression of harmony, possesses of its own nature a harmonising power which, placing us temporarily
in a state of perfect balance, allows us to be in tune with Reality. But they are few and evanescent, these states
of grace, which allow us to catch sight of the lost Paradise, and they remain unnoticed and unpursued because
the ego rejects and shuns them, sensing in them a herald of its death.
All this must be thoroughly understood if one wishes to listen to a traditional teaching with any profit. In the
presence of a master, the listening should be modelled on the above mentioned 'state of grace', during which,
for an instant, we may have emerged from the egotistic condition. An effort should be made to remember such
states of nakedness, austerity, openness and clarity.
This state of listening is the first true step on the path.
Next we must undertake the observation of our desires so as to understand what it is that we are really
seeking in all the objects which seem to please our appetites. We shall then realise that when the desired object
is stripped of all its peculiarities, its distinctive characteristics, there remains a constant residue which is the true
object of our search and which may be called fullness, bliss and peace. Now it so happens that nothing in the
world of objects possesses perfect fullness, nor unconditional bliss. After the conquest of a desired object, we
experience a few short moments of non-desire, but very soon desire reappears, and we embark on a new
search.
This clearly indicates that what we really desire is not the object, because if it were, its possession would
eliminate all desire. What is desired is bliss, Ananda, which exists at all times in myself and in everything. The
realisation of the presence of this bliss was lost to me when I became a separate ego, thereby losing sight of my
essential identity with it. From that moment on, the world of objects and duality was born. This duality makes it
impossible for us to perceive the presence of this bliss which abides in ourselves as in all things. We can only
perceive it in those objects which are more or less in accordance with our egotistic make-up. We are thus
compelled to strive in a world where the pleasant and the unpleasant, where good and evil, oppose each other.
Most of the time we are content to waver between pleasant-pleasure and unpleasant-pain, having no inkling of
that true joy of which pleasure is only a shadow. But it may happen in certain cases, that we find ourselves face
to face with an object which is in exceptional harmony with us. We may then transcend pleasure and experience
joy; and discover that perfect joy lies beyond the pleasure-pain duality and is of another nature. Indeed pleasure
is of its own nature fickle and transitory, hence its fleeting and disappointing character. When it reaches a very
high degree of intensity and purity, it may do more than allay desire, it may completely satisfy it... for one
moment... then it gives place to joy. This joy only arises with the suppression of desire, that is, of the ego. This
is why true joy is impersonal, is beyond the ego. When we are immersed in perfect joy, we cease to be
ourselves, only joy remains, and the object has disappeared with the subject.
I would like to look closely at certain points with you, points which I have only outlined, but please bear in...
Thanks.
Thanks
@@sanjeets.3837 today I published the complete audiobook by Jean Klein on my channel.🙏 Have a look. ☺
Wat een echtheid ...wat een Waarheid
What does he say on 14:15 ?? There is NO ? Or they know? Tried really hard to understand. thanks
….that I know
This is just a side observation, but does anyone else think that Jean Klein sounds just like Joseph Campbell - only with a French accent?
They share a connection and I wonder if you are aware of it :)
Porfavor. Traducción al español 🙏😔
sus libros estan traducidos en castellano.
y son ahun mas poderosos...
YOU ARE NOT COMPLETE DEAR SIR !!!!!! What does the word Jnani mean? It means absolute wisdom. One who is established in Jnana has transcended the I. If there is no I or no ego left, then why would they
go out of their way to do workshops, to travel all over the world. There has to be some ego
left who wants to do these workshops. The I must want to travel. Robert Adams///
Think you’re confused. You can travel and help others without having the ego be the motive. In Jeans case it’s the opposite, he’s so humble he was ok with traveling around to help others realize the simple truth that certain cultures have horribly forgotten and have become trapped by the ego and the illusions of mind. This is about absolute reality that infinite consciousness is all there is and we are all apart of it we just have forgotten and we suffer because of it. Nothing wrong with realizing the I on a mass scale while losing the ego; it’s called going home
What is the point in eating food and drinking water then? So a person who has jnani no longer wants to get up in the morning and move a muscle? I don't think this is a correct interpretation.