தமிழ்த் தேசியம்

"To us all towns are one, all men our kin.
Life's good comes not from others' gift, nor ill
Man's pains and pains' relief are from within.
Thus have we seen in visions of the wise !."

- Tamil Poem in Purananuru, circa 500 B.C 


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Selected Writings - Nadesan Satyendra

Text of Talk by Jiddu Krishnamurthy announcing the dissolution of the Order of the Star, 1929

Text of Talk by Jiddu Krishnamurthy, Bangalore 1971 - "There is no path to truth, because truth is a living thing, it is not a fixed, static, dead thing.."

Jiddu Krishnamurthy - Selected Quotes

Jiddu Krishnamurti - Books on Line

An Introduction to Krishnamurti's Teachings - David Bohm

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Beyond Words - Jayalakshmi Satyendra
"The mind thinks in sequence in time. The present is a fleeting moment and is then gone forever. Thoughts are so much grist to its mill. Words and concepts are the instruments of its trade..." Nadesan Satyendra On the  Bhavad Gita, 1981
Somasunderam Nadesan Q.C. "To action you have a right, but not to the fruits thereof"

Sri Aurobindo on Truth "What is Truth? said Pilate confronted with a mighty messenger of the truth, not jesting surely, not in a spirit of shallow lightness, but turning away from the Christ with the impatience of the disillusioned soul for those who still use high words that have lost their meaning and believe in great ideals which the test of the event has proved to be fallacious.... I am speaking of the fundamental truth, the truth of things and not merely the fact about particulars or of particulars only as their knowledge forms a basis or a help to the discovery of fundamental truth... Our ancestors perceived this truth of the fundamental unity of knowledge and sought to know Sat first, confident that Sat being known, the different tattvas, laws, aspects and particulars of Sat would more readily yield up their secret.

The moderns follow another thought which, also has a truth of its own. They think that since being is one, the knowledge of the particulars must lead to the knowledge of the fundamental unity and they begin therefore at the bottom and climb upwards - a slow but, one might imagine, a safe method of procession.

"Little flower in the crannies", cries Tennyson addressing a pretty blossom in the wall in lines which make good thought but execrable poetry, 'if I could but know what you are I should know what God and man is.'

 Undoubtedly the question is whether, without knowing God, we can really know the flower  - know it; and not merely its name and form or all the details of its name and form. Rupa we can know and analyse by the aid of science, Nama by the aid of philosophy; but Swarupa?...."

Mahatma Gandhi - "Truth stands, even if there be no public support. It is self-sustained." - 

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The Sage who would not be a Guru  "Had he not abdicated, the throne of the biggest spiritual guru of modern times would have been his. While other gurus struggle to build their organizations, a worldwide platform, The Order of the Star of the East, was offered to Jiddu Krishnamurti on a platter by Theosophical Society chieftains Annie Besant and H.W. Leadbeater. They had groomed him since childhood to be a ready vehicle for Lord Maitreya to incarnate. The twist in their script came when Krishnamurti had a profound spiritual awakening. What he later taught stemmed from his personal realization: that truth cannot be reached by any path, religion or sect... Ironically, though he had refused messiah hood, he went on to become a world-renowned teacher, giving talks occasioned by profound insights into the deepest questions of humanity. A sage-like figure, Krishnamurti died in 1986 in Ojai, USA, at the age of 91.."
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Krishnamurthy on 'Why do We Gossip'
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The Collected Works of J. Krishnamurti 1948-1949 : Choiceless Awareness
The Collected Works of J Krishnamurti 1949-1952 : The Origin of Conflict
Collected Works of J Krishnamurti 1956-1957 : A Light to Yourself
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Truth is a Pathless Land

Meeting Jiddu Krishnamurti
Nadesan Satyendra, 10 May 1998

Painting of Jiddu Krishnamurthy by Jayalakshmi Satyendra
Jiddu Krishnamurti
1895 - 1986
from an original painting in oils by Jayalakshmi Satyendra

"...I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organised... The moment you follow someone you cease to follow Truth...

Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this... As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well being, so I do this not because I want anything from anyone...

You are depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else....  No man from outside can make you free..... No one holds the Key to the Kingdom of Happiness. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity..." Jiddu Krishnamurthy speaking on 3 August 1929 announcing the dissolution of the Order of the Star, Ommen Camp

It was a cool December evening in Chennai. The year was 1974. My wife and I were visiting a friend in Egmore. Around 5 p.m., my friend said that he had to leave us to listen to a talk by Jiddu Krishnamurthy at Adyar. He asked, 'Why don't both of you come with me?'. I was reluctant. I had attempted to read some of Krishnamurthy's writings some ten years previously and had found him complex and difficult. I told my friend, 'You go ahead, we will meet you again tomorrow'. My friend's response was unexpected. He replied, 'Next to my father, Krishnamurthy is the man whom I love most. Why don't you come'. My friend was what one may call a 'good man' - kind, sincere and helpful and it was more because of the regard that we had for our friend than for Krishnamurthy, that my wife and I went to Adyar that evening.

The Krishnmurthy Centre at Adyar is set in spacious surroundings. The talk was scheduled to commence at 5 p.m. in the open air under a large spreading tree. There were about 300-400 persons gathered to hear Krishnamurthy. Many were seated on the ground in front of the small raised dais reserved for the speaker. Behind those who were seated were a few rows of chairs. We sat on the chairs and awaited Krishnamurthy's arrival. Sharp at 5 p.m., a small fair man with chiseled features, dressed in white, walked briskly to the raised platform, seated himself and began talking. There were no introductions.

To this day, I have not forgotten Krishnamurthy's first few words, 'If you already know what I am going to say, you need not have come.' I was lounging in my chair. After all I had come because of my friend. But, at these words, I straightened myself and sat up. Krishnamurthy's talk that evening was on the conditioned mind. He spoke about meditation and the control of thought. Who is the controller and who is the controlled, he asked. There was much that I saw for the first time that evening - it was like coming back to the beginning and knowing it for the first time.

After that occasion, I heard Krishnamurthy again, this time, in Colombo in 1980.

He spoke of time. Thought is time he said. Time was something that had always intrigued me. As a child, at the Galle Face Green in Colombo, I would watch with concern as ships disappeared in the curved horizon of the Indian Ocean. I wondered whether the ships had fallen off the edge. As I grew older, I learnt that the earth was not flat, that it was a globe, that there was no 'edge' and that the ships were safe.

But then, as I traveled back home from Galle Face Green at night, seated in the rear seat of my father's small car, with my parents in front, I would look up at the sky, at the distant stars and wonder what was there beyond the stars - and beyond that - and beyond that... I thought that though I did not know then, I would when I 'grew up'.

When I 'grew up' the answer continued to elude me. Later, I did learn something about Einstein's concept of curved space and the space time continuum. I recognised that Einstein's mathematical equations explained certain physical phenomena, but I still could not 'see' curved space - this seemed to contradict everything that I had taken for granted in the three dimensional world - a three dimensional world with time somehow 'flowing' through it.

Ofcourse, if space was 'curved', then it would have no beginning or end - and there would no 'edge' to fall off. Again, given a space time continuum, there would be no beginning and end to time as well. These I could conceptualise in my mind. Cause and effect would presumably merge in a space time continuum. As Yogaswamy, the sage from Jaffna would often say in Tamil:

- everything was over long, long ago."

I felt somewhat like Woody Allen in the film Annie Hall. A mournful looking Woody Allen is taken to the doctor. The doctor inquires cheerfully, 'So what is the trouble, young man?'. Woody Allen looks even more mournful and says, 'The universe is expanding - and it will explode'. I do not recall the exact words of the Doctor's response but the message was clear - 'Stop wasting your time with stupid thoughts and get on with your life.'

And, here Krishnamurthy was quietly insisting that thought is time. I met Krishnamurthy with a few friends on the morning after his lecture in Colombo. We were all seated on the carpeted floor. I asked Krishnamurthy whether he would expand on that which he had said about time. He looked kindly at me, took my hands in his and started talking. It was almost like some one teaching a child to play table tennis by taking the child's hand together with the bat and showing him the feel of the stroke.

Perhaps Krishnamurthy did not want to be quite as brutal as the Zen master who when asked by his pupil 'what is enlightenment' replied 'cowdung'. It is said that the pupil eventually recognised that the words of any teacher, however wise, as to what was enlightenment, would be like the dung that the cow excreted after chewing the cud.

A few months later, I participated as a panelist in a discussion meeting with Krishnaji at Adyar. A Tibetan monk was another participant. I particularly remember the ending of the morning session. Krishnamurthy had talked about the computer, artificial intelligence and the brain for about 20 minutes and as he finished, the entire audience (of about 100) fell into a deep silence - and the silence was pregnant.

In the silence, I was reminded of Krishnamurthy's oft quoted statement: "Reality is the interval between two thoughts". The modern rationalist discourse founded on Descartes' search for certainty and the Cartesian conclusion "I think, therefore I am", seemed somehow far removed from reality.

Irreverently I thought of  Peter Sellers in the film 'Party'. Sellers plays the role of an Indian and he is asked by someone: 'Who do you think you are?'. Sellers draws himself up to his full height, looks piercingly at the questioner and replies: 'Sir, in India we do not think, we know who we are!'

Today, the so called certainties of modernism are yielding to the more wholistic approach of the post modern world. Many have begun to grasp the force of reason in Aurobindo's remarks:

"The capital period of my intellectual development was when I could see clearly that what the intellect said might be correct and not correct, that what the intellect justified was true and its opposite was also true. I never admitted a truth in the mind without simultaneously keeping it open to the contrary of it.. And the first result was that the prestige of the intellect was gone."

Krishnamurthy's teachings were summarised with his approval, on 21 October 1980, in this way:

"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 organization, 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 a 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 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."

The last time that I met with Krishnamurthy was in January 1984. I was in Chennai and I went to hear him at Adyar. I was invited to join Krishnaji at lunch on the following day. It was a simple vegetarian meal and there were four or five of us at the table. I told Krishnaji that he had said something the previous evening and that I had not seen it quite in the same way before. He laughed. I continued: 'You said that the 'I' was always in the past'. Krishnaji's eyes twinkled. He said: 'It clicked, did it?'

Krishnamurthy inquired about the July 1983 incidents in Sri Lanka and he was horrified to learn at first hand about some of the attacks and the resulting plight of the Tamil people. He had been thinking about visiting Sri Lanka at the end of the year but had decided against going.

The conversation at the lunch table was easy and informal. Krishnaji spoke about his love for fast cars in the days of his youth. He related a joke about a Soviet astronaut. There was this Soviet astronaut, he said, who had gone to the moon and returned to Moscow. The astronaut was feted by the Soviet people and the final reception before his world tour was held in the Kremlin. The Kremlin reception rooms, with their high domes, huge chandeliers and plush red carpets were packed to capacity.

The Soviet President, Brezhnev took the astronaut to a quiet corridor and asked: "Tell me, when you went up there, did you see God?". The astronaut, looked around cautiously and replied in a whisper "Yes, I did." Brezhnev said: "I thought as much, but make certain that you do not tell anybody else about this."

I smiled and Krishnamurthy went on. The astronaut left on his world tour and he was given grand receptions in Germany, in England and in the United States. The final reception of the world tour was in the Vatican in Rome. The reception rooms in the Vatican with their high domes, huge chandeliers and plush red carpets were packed to capacity. The Pope invited the astronaut to a secluded corridor and asked: " Tell me, when you went up there, did you see God?"

The astronaut looked around cautiously, and remembering Brezhnev's command, replied: "No, I did not see God." The Pope said: "I thought as much, but please do not tell anybody else about this."

All of us at the table joined with Krishnaji in the laughter. The conversation then turned to the possibility of Krishnamurthy addressing the United Nations.

Krishnaji looked at me and said: "Sir, if you were asked to address the United Nations, what would you say?". I was taken aback at the directness and suddenness of the query. I hesitated. I did not want to make a fool of myself - and appear presumptuous in his presence. I decided to take what appeared to me the cautious option. I replied: "Krishnaji, I do not think that I would have anything to say".

Krishnamurthy's response was quick: "Does that mean that you have nothing to say?" And as I was trying to recover from the force of the body blow, Krishnamurthy delivered the knockout. He said: "Does that mean that you do not care?".

It was a learning process. My 'modesty' was shown up to be pretentious. Many years later in 1987, after the Indo Sri Lanka Accord was signed, I was invited to speak in London on the Accord and its effect on the struggle for Tamil Eelam. I commenced my talk by relating this story about Krishnamurthy and went on to say:

"I must confess that it was with some hesitation that I accepted the invitation to speak this evening. But as I reflected on that meeting with Krishnaji in Adyar, I was persuaded to accept because I cannot deny that I do care about what is happening to us as a people and because it would be wrong for me to say that I have nothing to say about the Tamil struggle and the Indo Sri Lanka Accord."

For me, Jiddu Krishnamurthy will always be the essential gnana yogi, the man who denied that he was a messiah but who spoke and wrote for more than fifty years thereafter, to ever growing audiences and who insisted to the end:

"No man from outside can make you free... No one holds the Key to the Kingdom of Happiness. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity...".

Selected Quotations - Jiddu Krishnamurthy
  • It is the truth that  frees, not your effort to be free.
  • The authority of another is blinding; only in utter freedom is the Supreme to be found.
  • Having realised that we can depend on no outside authority in bringing about a total revolution within the structure of our own psyche, there is the immensely greater difficulty of rejecting our own inward authority, the authority of our own particular little experiences and accumulated opinions, knowledge, ideas and ideals. You had an experience yesterday which taught you something and what it taught you becomes a new authority --and that authority of yesterday is as destructive as the authority of a thousand years. To understand ourselves needs no authority either of yesterday or of a thousand years because we are living things, always moving, flowing never resting. When we look at ourselves with the dead authority of yesterday we will fail to understand the living movement and the beauty and quality of that movement.

    To be free of all authority, of your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion. It is only in that state that one learns and observes. And for this a great deal of awareness is required, actual awareness of what is going on inside yourself, without correcting it or telling it what it should or should not be, because the moment you correct it you have established another authority, a censor.
  • As long as you have concepts you never see what is true
  •  You believe in an atman, because that is the popular thing... you also like to believe there is something very superior in you, which is permanent, which is divine, and so on - which is all an intellectual concept and does not actually alter the ways of your life.
  • You cannot understand after action has taken place, but only in the moment of action itself. You can be fully aware only in action.
  • Contentment and discontent are like the two sides of a coin. To be free from the ache of discontent, the mind must cease to seek contentment.
  •  The search for the beyond is merely an escape from what is; and if you want to escape, then religion or God is as good an escape as drink... All escapes are on the same level...
  • Intelligence is not personal, is not the outcome of argument, belief, opinion or reason. Intelligence comes into being when the brain discovers its fallibility, when it discovers what it is capable of, and what it is not.... When (thought) sees that it is incapable of discovering something new, that very perception is the seed of intelligence.
  • Labels seem to give satisfaction. We accept the category to which we are supposed to belong as a satisfying explanation of life. We are worshippers of words and labels; we never seem to go beyond the symbol, to comprehend the worth of the symbol. By calling ourselves this or that, we ensure ourselves against further disturbance, and settle back. One of the curses of ideologies and organized beliefs is the comfort, the deadly gratification they offer. They put us to sleep, and in the sleep we dream, and the dream becomes action. How easily we are distracted! And most of us want to be distracted; most of us are tired out with incessant conflict, and distractions become a necessity, they become more important than 'what is'. Commentaries on Living I: Series One
  • But even when we are sharpened and quickened intellectually by argument, by discussion, by reading, this does not actually bring about that quality of sensitivity. And you know all those people who are erudite, who read, who theorize, who can discuss brilliantly, are extraordinarily dull people. So I think sensitivity, which destroys mediocrity, is very important to understand. Because most of us are becoming, I am afraid, more mediocre. We are not using that word in any derogative sense at all, but merely observing the fact of mediocrity in the sense of being average, fairly well educated, earning a livelihood and perhaps capable of clever discussion; but this leaves us still bourgeois, mediocre, not only in our attitudes but in our activities. The Awakening of Intelligence
  • The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically, there is nothing in the world that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing. That is a scientific fact, as well as a psychological fact. Because, your leaders—religious and political—and your books—sacred and profane—have all failed, and you are still confused, in misery, in conflict. So, that is an absolute, undeniable fact. " Bombay, Second Public Talk" (1962)
  • Man has throughout the ages been seeking something beyond himself, beyond material welfare—something we call truth or God or reality, a timeless state—something that cannot be disturbed by circumstances, by thought or by human corruption. Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?  Freedom From The Known (1969)
  • In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves. Freedom From The Known (1969)
  • For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, 'Tell me all about it—what lies beyond the hills and the mountains and the earth?' and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are second hand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear. Freedom From The Known (1969)
  • Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity—such a mind, however long it seeks, will find only according to its own distortion. Freedom From The Known (1969)
  • The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love—in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do—and when at last one comes to the centre one finds there is nothing there, because one's mind has been made incapable, dull and insensitive. Having observed this process, one asks oneself, is there not a different approach altogether—that is, is it not possible to explode from the centre? Freedom From The Known (1969)
  • The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality. Freedom From The Known (1969)
  • That is the first thing to learn—not to seek. When you seek you are really only window-shopping. The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom. Freedom From The Known (1969)
  • I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world. Freedom From The Known (1969)
  • We human beings are what we have been for millions of years—colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection. We are a strange mixture of hate, fear and gentleness; we are both violence and peace. Freedom From The Known (1969)
  • There has been outward progress from the bullock cart to the jet plane but psychologically the individual has not changed at all, and the structure of society throughout the world has been created by individuals. The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man. Each one of us is the storehouse of all the past. The individual is the human who is all mankind. Freedom From The Known (1969)
  • We are afraid of the known and afraid of the unknown. That is our daily life and in that there is no hope, and therefore every form of philosophy, every form of theological concept, is merely an escape from the actual reality of what is. All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society. Freedom From The Known (1969)
  • As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent and can bring about a different world altogether? It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.
    We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us. Freedom From The Known (1969)
  • What can a human being do—what can you and I do—to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth—you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door—which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to—then you will also see that this living thing is what you actually are—your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears. Freedom From The Known (1969)
  • You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you—your relationship with others and with the world—there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity. Freedom From The Known (1969)
  • It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life. Freedom From The Known (1969)
  • When we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look. Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche? Freedom From The Known (1969)
  • Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind. Freedom From The Known (1969)

Jiddu Krishnamurti - Books on Line
The Collected Works Of J. Krishnamurti - Volume 1 - The Art of Listening
The Collected Works Of J. Krishnamurti - Volume 2 - What Is Right Action?
The Collected Works Of J. Krishnamurti - Volume 3 - The Mirror of Relationship
The Collected Works Of J. Krishnamurti - Volume 4 - The Observer Is the Observed
The Collected Works Of J. Krishnamurti - Volume 5 - Choiceless Awareness
The Collected Works Of J. Krishnamurti - Volume 6 - The Origin of Conflict
The Collected Works Of J. Krishnamurti - Volume 7 - Tradition and Creativity
The Collected Works Of J. Krishnamurti - Volume 8 - What Are You Seeking?
The Collected Works Of J. Krishnamurti - Volume 9 - The Answer Is in the Problem
The Collected Works Of J. Krishnamurti - Volume 10 - A Light to Yourself
The Collected Works Of J. Krishnamurti - Volume 11 - Crisis in Consciousness
The Collected Works Of J. Krishnamurti - Volume 12 - There Is No Thinker, Only Thought
The Collected Works Of J. Krishnamurti - Volume 13 - A Psychological Revolution
The Collected Works Of J. Krishnamurti - Volume 14 - The New Mind
The Collected Works Of J. Krishnamurti - Volume 15 - The Dignity of Living
The Collected Works Of J. Krishnamurti - Volume 16 - The Beauty of Death
The Collected Works Of J. Krishnamurti - Volume 17 - Perennial Questions
Commentaries On Living 1
Commentaries On Living 2
Commentaries On Living 3
Action and Relationship
The First And Last Freedom 

Foreword by Aldous Huxley - Chapter 1 - Introduction - Chapter 2 - What Are We Seeking - Chapter 3 - Individual And Society - Chapter 4 - Self-Knowledge - Chapter 5 - Action And Idea - Chapter 6 - Belief - Chapter 7 - Effort - Chapter 8 - Contradiction - Chapter 9 - What Is The Self - Chapter 10 - Fear - Chapter 11 - Simplicity - Chapter 12 - Awareness - Chapter 13 - Desire - Chapter 14 - Relationship And Isolation - Chapter 15 - The Thinker And The Thought - Chapter 16 - Can Thinking Solve Our Problems - Chapter 17 - The Function Of The Mind - Chapter 18 - Self-Deception - Chapter 19 - Self-Centred Activity - Chapter 20 - Time And Transformation - Chapter 21 - Power And Realization -

- Question and Answers -

 Question 1 - On The Present Crisis - Question 2 - On Nationalism - Question 3 - Why Spiritual Teachers? - Question 4 - On Knowledge - Question 5 - On Discipline - Question 6 - On Loneliness - Question 7 - On Suffering - Question 8 - On Awareness - Question 9 - On Relationship - Question 10 - On War - Question 11 - On Fear - Question 12 - On Boredom And Interest - Question 13 - On Hate - Question 14 - On Gossip - Question 15 - On Criticism - Question 16 - On Belief In God - Question 17 - On Memory - Question 18 - Surrender To What Is - Question 19 - On Prayer And Meditation - Question 20 - On The Conscious And Unconscious Mind - Question 21 - On Sex - Question 22 - On Love - Question 23 - On Death - Question 24 - On Time - Question 25 - On Action Without Idea - Question 26 - On The Old And The New - Question 27 - On Naming - Question 28 - On The Known And The Unknown - Question 29 - Truth And Lie - Question 30 - On God - Question 31 - On Immediate Realization - Question 32 - On Simplicity - Question 33 - On Superficiality - Question 34 - On Triviality - Question 35 - On The Stillness Of The Mind - Question 36 - On The Meaning Of Life - Question 37 - On The Confusion Of The Mind - Question 38 - On Transformation -

Eduction And The Significance Of Life
Eight Conversations
Five Conversations
Flight Of The Eagle
Freedom From The Known

- Chapter 1 - Chapter 2  - Chapter 3 - Chapter 4 - Chapter 5 - Chapter 6 - Chapter 7 - Chapter 8 - Chapter 9 - Chapter 10 - Chapter 11 - Chapter 12 - Chapter 13 - Chapter 14 - Chapter 15 - Chapter 16

Life Ahead
Think On These Things
Talks In Europe 1967
Talks And Dialogues Saanen 1967
Talks And Dialogues 1968
Talks In Europe 1968
Talks With American Students 1968
Talks And Dialogues 1970
Sri Lanka Talks 1980
Talks In Saanen 1974
The Brockwood Park Talks And Discussions 1969
Krishnamurti In India 1970-71
Krishnamurti In India 1974-75
Washington DC Talks 1985
Meditations 1969
The Only Revolution
You Are The World
Tradition And Revolution
The Urgency Of Change
The Impossible Question
The Awakening of Intelligence
A Dialogue with Oneself
Beginnings of Learning
A Wholly Different Way Of Living - Conversations With Allan W. Anderson
Beyond Violence
Exploration Into Insight
Inward Flowering
Wholeness Of Life
Krishnamurti On Education
Education as Service
Truth And Actuality
Krishnamurti's Journal
Krishnamurti's Notebook
The Way Of Intelligence
The Book Of Life
The World Of Peace
From Darkness To Light
Krishnamurti To Himself
Last Talks At Saanen 1985
Krishnamurti At Los Alamos
Letters To Schools Volume 1
Letters To Schools Volume 2
Mind Without Measure
Network Of Thought
On Love
Questions And Answers
The Book Of Oneself
The Ending Of Time - Conversations with David Bohm
The Future Of Humanity, Conversations With David Bohm
The Future Is Now
The Flame Of Attention
663 Later- and Unpublished Text
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