Core and recall his earlier declaration of truth as a pathless land that is total freedom, love, and intelligence. Mary Cadogan, Alan Kishbaugh, Mark Lee, Ray . Total Freedom - J Krishnamurti. Counted among his admirers are Jonas Salk, Aldous Huxley, David Hockney, and Van Morrison, along with countless other. Counted among his admirers are Jonas Salk, Aldous Huxley, David Hockney, and Van Morrison, along with countless other philosophers, artist, writers and.

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But freedom, as he says, it is not the end but the beginning, the beginning of life in THE teachings of Jiddu Krishnamurti can be found in books, films, university .. life as it is, for you can only conquer life when you have a complete and not a . 3. Jiddu Krishnamurti This fundamental theme is developed by Krishnamurti in passage after passage. . opposites in a total understanding and a total love. Total Freedom: The Essential Krishnamurti [Jiddu Krishnamurti] on *FREE* shipping on qualifying offers. Counted among his admirers are Jonas.

Dissolute and bohemian types are noticeably absent from any turnout. We could be at a school event for parents and sixth formers; or perhaps at a reading in a literary festival.

He appears to be dispensing eastern holy wisdom to educated and sober western audiences, without the least mystical obfuscation, and without the least unnecessary prerequisites -- whatever they might be, whether incense, or rituals, or yogic practices. In other words, Krishnamurti is the guru to go to if you are attracted to eastern teachings, but perhaps are uncertain about having to wade through local colour.

He is supposedly giving us spiritual wisdom in its purest form.

It begins with his stately reading out of a question put to him — read out twice - followed by some moments of deliberative silence, followed by his answer. This seems a fundamental need. Detachment produces coldness, lack of affection, a break in relationship. It can also deeply hurt others.

Something seems to be wrong with this approach. What do you say? This will be seen as wholly innocent throwaway banter by his devotees, but it indicates the imperiousness and self-importance within which he has situated himself. It is the kind of remark old-style schoolteachers would make, to remind the class of the unbridgeable gulf of authority between master and pupil, and thereby briefly to luxuriate, not in superior knowledge, but in a superior status.

He is making it clear to us that he is doing us a favour by his mere presence. Krishnamurti seems to be showing us not only how to think, but also how to get to grips with elusive phenomena, through both a careful look at the words we use, and exactly how we use them. And the questioner says cultivating detachment breeds lack of affection, a coldness, a break in relationship; the cultivation of the opposite.

Naturally it will.

You understand? So I must break from you, I must break my relationship if I have a wife or a husband, or a girl or boy, or whatever it is. So I gradually withdraw.

And in this process of isolation I hurt others — right? Now, is there — please listen — is there an opposite to attachment? If detachment is the opposite of attachment, that detachment is an idea, is a concept, is a conclusion that thought has brought about realising that attachment produces a lot of trouble, a lot of conflict, jealousy, anxiety and so on, so on.

So thought says, by Jove, much better be detached. Detachment is a non-fact — right? There cannot be conflict between what is true and what is false. But there can be conflict and there must be conflict between two false things, between the degrees of falseness, between the opposites. If you have examined your own mind and heart very closely, you will know why you haven't got it.

If you are passionate in your discovery to find why you haven't got it, you will know it is there. Through complete negation alone, which is the highest form of passion, that thing which is love, comes into being. Like humility you cannot cultivate love. Humility comes into being when there is a total ending of conceit - then you will never know what it is to be humble.

A man who knows what it is to have humility is a vain man.

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In the same way when you give your mind and your heart, your nerves, your eyes, your whole being to find out the way of life, to see what actually is and go beyond it, and deny completely, totally, the life you live now - in that very denial of the ugly, the brutal, the other comes into being.

And you will never know it either. A man who knows that he is silent, who knows that he loves, does not know what love is or what silence is. This means that he is able to witness these phenomena in some realm beyond normality, yet has found a way — using our everyday language — to transmit these facts back to us foolish mortals.

The only way that this type of explanation is going to make sense is if we become devotees, abandoning our ability to think clearly and coherently, and simply hoping that complete intellectual self-abnegation will deliver us to some hoped for higher spiritual plane. This means — as it always does in such situations — that the problem with Krishnamurti is not that he talks nonsense, but that we are too unspiritual to see the simple truth of what he is saying.

This is because many elements of metaphysical phenomena are characterised by multiple apparently contradictory features at one and the same time, and it is simply not possible to present an accurate portrayal of them without taking this into account. But if and when one does enter these realms, one is categorically obliged to explain, at each and every step of the way, not only why the boundaries of commonsense coherence are being challenged, but also which element of the explanation is causing the difficulty, and exactly why it is doing so.

Studying the transcriptions Where does this leave us? He was not hiding behind difficult concepts and impenetrable specialist jargon: the crudity and absurdity of his thinking is plain for all to see, and you crash into his narrow and blinkered outlook within a few sentences of any one of his very many books. It has a special atmosphere. Have you noticed, especially in the evenings and early mornings, a quality of silence which permeates, which penetrates the valley? Man is destroying animals; there are very few tigers left.

Man is destroying everything because more and more people are born and they must have more space. Gradually, man is spreading destruction all over the world. Every time one comes here one feels the strangeness of this land, but probably you have become used to it. You do not look at the hills any more, you do not listen to the birds anymore and to the wind among the leaves.

So you have gradually become indifferent. At base it betrays an extraordinary lack of insight into the dynamics of experience — the unavoidable interplay between positive and negative, in which we have something engaging to struggle against and improve upon — as well as a peculiar ignorance towards the ongoing efforts made by humankind to enhance the quality of life for itself by responding, in a very secular and non- spiritual way, to the challenges of pollution and waste and environmental degradation.

We have had wars for probably ten thousand years or so. And in the old days you killed by arrows or club, two or three or a hundred people at the most. Now you kill by the million. JS: Much more efficiently. It might be your own family, your own friends. So has that experience of thousands of years of war taught man anything about not killing? JS: Well, it has taught me something.

I see no sense in it, and there are growing numbers of people who are becoming conscious of the absurdity of that kind of behaviour. K: After ten thousand years! You follow me?

JS: I follow you. K: We must question whether there is any learning at all or just blind wandering. JS: It has been learnt by some but not all of us. K: Of course there are exceptions.

JS: The ultimate destruction has not happened yet. You are quite right, but we need to become aware of that new danger, and something must arise within us now. K: Sir, I would like to go into this because I am questioning whether experience has taught man anything, except to be more brutal, more selfish, more self- centred, more concerned with himself and his little group, his little family, or whatever.

Tribal consciousness, which has become glorified as national consciousness, is destroying us. So if ten thousand years, more or less, has not taught man to stop killing, there is something wrong.

Now how might this happen?

It has to happen or else there will be nothing to speak about after the event. K: Of course. JS: We are confronting a crisis now.

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That crisis is imminent, it gets closer and closer. JS: So that we may very well have to enter the arena ourselves in a conscious way. As we are fully conscious, aware of the risk and danger, some effort must be made, some way must be invented to raise the consciousness of the world as a whole, however difficult that may be.

K: I understand all this, sir. I have talked to a great many politicians and their argument is that you and people like you must enter the arena. Now, wait a minute. We always deal with a crisis, not with what has brought about the crisis. JS: I understand that.

Nor just say, well, here is a crisis, deal with it. JS: Yes, I agree with you. I mean the cause of all this is obviously the desire to live safely, protected, be secure inwardly.

I divide myself as a family, then as a small group of people, and so on and so on. JS: We are going to discover that we are all one family.

Freedom From The Known J. Krishnamurti

K: Ah! JS: And our greatest security will come from being concerned about others in our family. It will be of no great advantage to us to have others suffer and be a threat to us as well as to themselves, which is the state of affairs now.

So what makes us learn, change? What are the factors and the depth of it? Why are human beings, who have lived on it for so long, destroying this poor unfortunate Earth, and destroying each other? What is the cause of all this? Not speculations about the cause, but the actual, deep human cause?

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Unless we find that we will go on with this for the rest of our days. So you are asking about the cause. K: Or causation that has brought man to this present crisis. JS: As I see it, war is something that men engage in to satisfy the need for survival under circumstances of threat, when there is something to be gained by war. Now when the time comes when nothing is to be gained, and everything is to be lost, we may give a second thought to this.

K: But we have lost, sir. What brings about understanding, surely, is to listen without any anchorage, without any definite conclusion, so that you and I can think out the problem together, whatever the problem may be. If you know the art of listening, you will not only find out what is true in what is being said but you will also see the false as false and the truth in the false; but if you listen argumentatively, then it is fairly clear that there can be no understanding because argument is merely your opinion against another opinion, or your judgment against another, and that actually prevents the understanding or discovery of the truth in what is being said.

So, is it possible to listen without any prejudice, without any conclusion, without interpretation?

Because, it is fairly obvious that our thinking is conditioned, is it not? We are conditioned as Hindus, or communists, or Christians, and whatever we listen to, whether it is new or old, is always apprehended through the screen of this conditioning; therefore, we can never approach any problem with a fresh mind So, the mind is conditioned by modern education, by society, by religion, and by the knowledge and the innumerable experiences which we have gathered; it is shaped, put into a mold, not only by our environment, but also by our own reactions to that environment and to various forms of relationship.

Please bear in mind that you are not merely listening to me, but are actually observing the process of your own thinking.

Total Freedom: The Essential Krishnamurti

What I am saying is only a description of what is taking place in your own mind. If one is at all aware of one's own thinking, one will see that a mind that is conditioned, however much it may try to change, can only change within the prison of its own conditioning, and such a change is obviously not revolution. I think that is the first thing to understand - that as long as our minds are conditioned as Hindus, Muslims, or whatnot, any revolution is within the pattern of that conditioning and is therefore not a fundamental revolution at all.I can't believe I've been missing this!

The burden they represent dominates man's thinking, relationships and daily life. Presumably it would possess a memory of fear — from the bad old days before realisation — and be able to refer to that, but this would present all kinds of difficulties going forward.

I see no sense in it, and there are growing numbers of people who are becoming conscious of the absurdity of that kind of behaviour. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial.

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