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Inward Revolution: Bringing About Radical Change in the World
J. Krishnamurti was one of the most influential and widely known spiritual teachers of the twentieth century. Here, he inquires with the reader into how remembering and dwelling on past events, both pleasurable and painful, give us a false sense of continuity, causing us to suffer. His instruction is to be attentive and clear in our perceptions and to meet the challenges of life directly in each new moment.
240 pages, Paperback
First published January 1, 1998
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About the author
J. Krishnamurti
1,334 books4,266 followersJiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
This author also writes under: Jiddu Krishnamurti
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
This author also writes under: Jiddu Krishnamurti
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December 10, 2017
If Osho's books are Mozart's music, Krishnamurti 's this book would be a bit like Wagner's music for me. I mean, Osho's teaching is really much easier to approach, Krishnamurti 's seems a bit serious manner and no humor at all. You need to think over his words and reconstruct inside to make them yours. But Krishnamurti is a very famous thinker, I have tried to read his book (mostly dialogue style, quite similar to Osho's style)
Basically, Krishnamurti didn't think we should have a guru to learn from, he even considered authority is bad for us. His idea is very different from many other so called gurus. When we look for happiness, chasing after the meaning of life, whatever tangible or intangible, when you realized you put "I" inside, you won't get it. When the "I" disappears, then the flow arrives. To find the peace of mind, you need to forget about your existing, not to remember your past memories, you need to get rid of the burden in your brain, overloaded past knowledge and memories, otherwise you can not move forward.
I think living mindfully is also another word? or he is actually against that? I don't know...i need to read more of his books to get to know this.
.........................................below copied from the book
当二元性产生时，就会存在努力。二元性意味着矛盾：“我是这样的，但是 我应该那样”；它是对立的欲望、对立的目标，还有对立的想法。大多数人都是 暴力的，他们是可怕的动物。由于我们心怀摒弃暴力的理想，所以事实与想法 之间存在着矛盾。事实是，人类是暴力的，而非暴力的理想并不是事实。如果 完全没有理想，那么你就会处理事实，不是吗？你可以把全部理想都放置一 旁，然后面对现状吗？由于你的信念、你的方法、你的理想和你的希望全部都 会阻碍你观察现状，所以你能把它们放置一旁吗？实际存在的是暴力，由于我 们不知道怎样处理暴力，因此，我们生出了非暴力的理想。现在，随着谈话的 进行，你放弃你的理想、你的信念了吗？不，你还没有。这意味着你依靠理想和 语言而活。当某人说“我确信某些东西”时，实际上他并没有在面对事实，他并 没有在观察现状。他受困于某些结论，这些结论阻碍了他去观察现状
问: 如果我处于愤怒中，我就无法观察；并不存在这个问题……
克: 不，先生，一起来看看。提问者说：当愤怒产生时，并不存在观察者和 所观之物，存在的只有愤怒这个反应；而当他使用愤怒一词时，正是对于这种 感受的文字描述带来了不同于所观之物的观察者。对吗？你看到所有这些了 吗？当你生气时，在那一瞬间并没有观察者，也没有被观察的对象，但是不一 会儿或一秒钟之后，观察者就开始说“我一定不能生气”或者“我有正当的理 由生气”。于是，观察者与所观之物之间就有了划分——并不是在生气的刹 那。在任何危机出现的时刻，既不存在观察者，也没有被观察的对象，因为那
件事情非常紧急；由于我们无法一直在高强度下生活，因此我们诉诸观察者 和被观察的对象。然后，从中产生了一个问题——我现在无法来探究这个问 题，但是你可以亲自去看——也就是说，心灵能够活着却没有任何挑战吗？我 们大多数人都需要挑战，否则，我们就会睡着。
问: 当你关注时，你就会产生意象；只有当你漫不经心时，才是没有意象
的？
克: 你瞧，先生，如果你侮辱我，而我对此有所反应，这其中发生了什么 呢？通过你的侮辱，你已经在我的头脑中留下了一个记号、一段记忆，不是 吗？下一次遇到你时，你就不是我的朋友了，因为那件事已经在我的脑海中留 下了痕迹。如果你恭维我，那同样也留下了痕迹，而下一次与你相遇，你就是 我的朋友。也就是说，任何头脑中的印迹都是已经形成的意象，而我们要指出 的是：当头脑挤满了意象，背负着意象，它就不是自由的，因此它必然会活在 冲突之中。
--只有严肃认真的人才是全然活着的人，因为一个非常认真的人能够始终
如一地追求某样适合他的东西直到最后，他不会中途放弃，他不会被热情或 者某些情绪反应扰得心烦意乱、失去理智。所以，我们要去探究思想的问题， 要去探究终结悲伤与恐惧的可能性的问题，还要去探究死亡与爱的意义—— 不是根据别人的说法，尤其是这个讲话者的——我们要亲自找出一种和谐 的、高度智慧和敏感的、充满着深刻的美的生活方式。
---当你与悲伤共处而没有逃开，没有逃避，也没有进行文字描述，你完 全和它待在一起而没有任何外在或内在的活动，这样会发生什么呢？你这样 做过吗？不，恐怕没有。你曾经与悲伤共处过吗？不是抗拒它，不是设法逃离 它，也不是把自己和它等同起来，而是看看实际上发生了什么。如果你完全和 它待在一起，会发生什么呢？当你完全和它共处而丝毫没有思想活动——任 何说“我不喜欢它，我必须逃开，我要快乐，我必须避免这个”的思想活动，那么 会发生什么呢？当思想完全没有游离开，而是识别出什么是悲伤这整个结构， 然后会发生什么呢？从那悲伤之中迸发出了激情。“激情”一词的含义根植于 痛苦。你看出它们的关系了吗？如果你与所有事情的实际情况共处，特别是 与悲伤的事实共处，不要让思想游荡、解释或者把自己和它等同起来，而是完 全与它共处，这样就会存在极大的能量。而从这股能量之中会爆发出激情的 火焰。所以，悲伤引发了激情——不是性欲——而你需要激情来找出真理。你 在这样做吗？ 所以，悲伤会结束。这并不意味着你变得冷漠与无情。当不存在逃离的活 动时，悲伤就会结束，悲伤本身变成了激情的火焰，激情就是慈悲。慈悲意味 着对万物都充满着激情，你唯有通过悲伤的火焰才能发现它。然后，带着那种 强度，带着那种激情，你就可以弄清楚这种心灵的品质是什么——它看到了 这一真相，那就是“除了必要的情况之外，任何思想的运作都不会带来生活的 和谐”。你之所以能够发现是因为你拥有激情，你具有某种强度，你充满了能 量。 接下来，你也必须要亲自弄清楚恐惧是否能够结束，不只是对身体上的 疼痛的恐惧，还有你拥有的心理上的、内在的恐惧。找出恐惧的真相，不要单 单用语言来解释，而要亲自富有激情地去发现，因而能够认真地探究到最后， 以至于你的心灵摆脱了恐惧。所以，一个人不得不探问什么是恐惧。它是思想 的产物吗？显然，它是思想的产物。也就是说，你想起曾经带给你痛苦的事情， 身体上的或者其他方面的，它发生在去年或者昨天，你想起了它，而正是这思 想支撑和延续着那个恐惧。另外，思想也会把恐惧投射到未来：我可能会丢掉 工作，我可能会失去我的地位、我的威信，我可能会失去我的名声。是思前想 后滋生了恐惧，所以，一个人探问“思想是否能够结束”。（都是我在说。真糟 糕！） 你也可以看到思想是如何维持快乐的。你想起昨天那个不可思议的傍 晚，它是如此美丽与可爱，如此令人兴奋，如此感人，又如此让人着迷，于是思 想维持着那种快乐。所以，我们有着悲伤、恐惧、快乐和喜悦。
--你需要空间以便从内在结束冲突。你曾经客观地观察过你自己的头脑 吗，你看过它是多么焦躁不安、喋喋不休和沉迷于回忆吗？你知道这种无休 止的噪声，它从一种可笑的思想转移到另一种可笑的思想，如此拥挤和混乱， 这是如何发生的呢？请务必理解这个问题，而不是这个讲话者。去观察你自 己，了解你自己，研究你自己。为什么？为什么头脑从不清空它自己，因而充满 空间及空间之美？你知道吗？当你从山顶或者从一个广阔的平原望去时，你 会看到整个地平线，你会看到广阔无垠的天空，以及它的美和寂静。而我们的 头脑一点儿空间也没有。为什么会这样？是你在问这个问题，我并没有叫你 提出这个问题。 你知道吗？孤独制造了有限的空间。孤独是一种抗拒的形式，而有抗拒 的地方就会产生有限的空间。我抗拒某个新想法，某种崭新的生活方式；我抗 拒任何对于传统的蔑视；我抗拒我的信仰。在这抗拒的范围之内，在这堵墙 内，有着非常狭小且有限的空间。你注意到这一点了吗？这抗拒是意志的一 部分：我必须做这个，我不应该做那个，我想要这个。意志是抗拒的因素，而意 志是这个思想的一部分，它说：“我一定要有所实现，我一定要发生改变，我一 定要成为某某人物。”所以，导致没有空间的因素就是这种作为“我”的思想的 孤立过程。
----“体验”一词意味着“通过”——经历某件事情，完成它，不要带着它。而寻 求体验的是谁呢？难道它不是这个说“我厌倦了所有这些肤浅的东西，我想 要更多”的实体吗？那个实体是“拥有更多”这一欲望的一部分，并且那个实体 投射出了它想要的东西。作为一个印度教徒、穆斯林、基督教徒或者上帝知道 还有别的什么，你受到了局限，你想要体验基督、佛陀、克利须那神或者无论 什么。你会如愿，因为你要去体验的东西是从过去投射出来的，因为你是局限 的。所以，你的涅槃、你的天堂、你的体验和你的未来全部都是根据你那丑陋 渺小的过去投射出来的。一颗寻求体验、想要更多的心并没有完全了解现状， 即这个渴望这一切的“我”。一颗寻求体验的心是时间的奴隶，是悲伤的奴隶， 因为思想是时间，而时间是悲伤。 那么，心灵能够全然清醒却没有任何挑战和经验吗？我们大部分人都需 要经受挑战；否则，我们就会睡着。如果你没有每天都受到挑战、质疑或者评 判，你就会自然而然地睡着。所以，心灵能够保持如此全然的清醒以至于不需 要任何挑战吗？只有当心灵了解了思想的整个结构和本质时，那才有可能发 生。
--如果没有遵循任何体系，没有任何强迫或者比较，那么这颗长久以来受 到局限的心如何才能彻底清空过去呢？它能否彻底一无所有，以至于能够清 楚地看，并且结束它所清楚看到的东西，由此始终都在空无——也就是纯真 ——中更新自己？“纯真”一词意味着“一颗永远都不会受伤的心”。它源自一 个拉丁词，这个词的意思是“无法受伤”。我们大部分人都受到了伤害，我们有 着围绕那些伤害积累起来的所有记忆。我们的懊悔、我们的渴望、我们的孤独 和恐惧都是这种受伤的感觉的一部分。从小开始，不管是有意识的还是无意 识的，我们都受到了伤害。一个人如何才能在不花费时间，不说“好吧，慢慢地， 我就会摆脱这个伤害”的情况下消除所有伤害呢？当你这样做，你就永远不 可能结束伤害。当伤害结束时，你也死了
--任何一个 真正极其认真的人必须了解这两个法则。所以，我们要一起来研究什么是快 乐，还有什么是恐惧——不是如何避免恐惧，如何逃避恐惧，如何压制或者战 胜恐惧，而是去了解它；不是如何助长快乐，扩大快乐，而是去了解它。为了了 解，你需要一颗敏感、细腻和善于观察的心，它能够观察而不得出任何结论， 因为一颗拥有结论的心无法理智地运作。 从你自己身上学习——通过观察你自己，通过观察人类生存的这两个因 素：恐惧和快乐。恐惧是什么，快乐又是什么？为什么快乐变得如此异乎寻常 的重要？它以如此众多的微妙方式来表达自己：自我重要性、声誉、名望、成 功、知识和博学，它们都绽放在快乐之路上。虽然你可能会去寺庙，聆听所有 寺庙的敲钟声，但是你真正崇拜的其实是快乐和金钱。一个真正深刻、极其认 真的人不得不了解这一点，就像了解恐惧一样。。恐惧会滋生暴力。在一个人口趋于过剩的国家，每年都有越来越多的数 以百万计的人来到这里，恐惧程度必然会自然而然地加深，因为失业、缺少食 物、无法解决的贫困以及腐败的政府，你没有注意到吗？ ？一个星期之前，你经历过一次身体上的疼痛，你不想 再次疼痛。某人伤害了你，于是你就产生了对于那次伤害的恐惧。恐惧会滋生 暴力。所以，除非你真正地摆脱了恐惧，否则你一定会在这个世界上制造混 乱。恐惧无法被理想压制，比如勇气这一理想。看看其中发生了什么。你感到 害怕，你想象自己可以通过发展勇气来摆脱恐惧，这实际上是避开现状而希 望通过勇气来摆脱恐惧。如果你有一个理想，它就会阻碍你了解现状。
---去弄清楚死亡意味着什么；这里说的“死亡”不是指身体的死亡——那是 无法避免的——而是对每一件已知之事——对你的家庭，对你的依附，对你 积累起来的一切（已知：已知的快乐，已知的恐惧）——死去。每分钟都对那一 切死去，你就会明白死亡意味着什么，由此心灵变得新鲜和年轻，从而纯真； 由此你明天就会重生，而不是在来世——明天就重生比将来才重生远远重要 得多，由此你的心变得极其天真。 “天真”一词意味着一颗不会受伤的心。你了解它的美吗？一颗永远都不 会受伤的心是一颗天真的心。因此，曾经受过伤的心必须每天对伤害死去，以 至于第二天早晨它就是新鲜和清晰的，没有污点和伤痕。那就是生活的方式。 那不是一个理论；你要去活出它。
--你让死亡远离你，但是你非常清楚地知道它总有一天会到来。所以，你发 明轮回一类的理论。存在来世吗？如果你真的信仰轮回，真的相信根据你今 生所做的你会在来世出生，那么今生就比来世重要得多；那意味着你现在做 什么很重要，你现在怎样表现很重要。但是，你其实不信仰轮回；它对你来说 完全没有意义；它仅仅只是一个给你暂时安慰的理论，所以你说事实肯定是 这样。但是，如果你真的在你的内心深处相信它，那么每一天的每一分钟都是 有价值的，每一个行动都具有重要性；因此，现在就是变得正直的时刻，而不 是在来生。你拥有无数的关于死亡的“冒牌”理论，你从来都没有直面过死亡。 所以，我们要去看，以便在我们活着的时候——在我们充满活力和能量 的时候——就弄清楚死亡的本质，而不是当我们生病、没有意识、陷入痛苦和 不幸或者残废的时候——那不是弄清楚死亡是什么的时刻。而是当你能够行 走，看，观察，意识到外在和内在世界时；当你理解了什么是生活以及爱意味 着什么时——不管是爱一棵树、一只狗、一个女人，还��某个夜晚的美丽星空 ——这才是弄清楚死亡的时刻。，死亡意味着什么？不是已知的结束，这会引发恐惧。结束已知就是 你惧怕的一切，而不是死亡，对此你一无所知。你害怕结束已知。那么，什么是 已知呢？请和我一起来。什么是已知？它是你所有的记忆——你聚集的烦��， 家具，房子，累积的侮辱、担心、冲突和悲伤——你紧抓那些不放，并且说：“拜 托，我不想死。”那不就是你所害怕的吗？你害怕放下已知，而不是害怕死亡。 现在，如果你放下已知，放下你拥有的某些回忆，放下快乐、累积的记忆、遗憾 和焦虑，彻底让它们死去，以至于你的心完全是新鲜的——就是死亡的意义， 以至于你没有携带所有的记忆——即卑劣的经验或快乐的经验，而是每天都 和每一个积累一起结束，那么，你将会知道“如此彻底地死亡以至于明天你的 心是新鲜、年轻和天真的，并且充满了能量”意味着什么。没有那种经历，没有 爱，没有对于这种死亡之美的了解，无论你做什么，你将永远都不会走近那不 可名状之物。
----。我们多数人都经历过悲伤，不仅是身体上的疼痛而且包括 我们生活中的极大的悲伤——深刻的、持久的悲伤，眼泪，心痛和绝望。我们 都经历过被称为悲伤的事情；我们都知道它；我们逃避它。请务必听到这一 点，请听，这就是你的生活。你逃避它：你说它是你过去的因果报应，或者你试 图找出它的原因，或者你试图通过去庙里、教堂、祈祷或集会来逃避它。你知 道我们为逃避这种被称为悲伤的可怕之事所做的一切。那么，发生了什么 呢？悲伤就在那里，而你通过听收音机，通过性、上帝或任何其他方式来逃避 它。在那种逃避中——在那种从现状的逃跑中——有着矛盾，进而有着冲突。 在那个过程中，有着能量的浪费。然而，如果心灵独立无依地与悲伤共处，孑 然独立，不试图逃离，也不试图抵制它，而是完全独立地与它共处，那么你就会 看到，从那种“独立的”觉察之中产生了巨大的能量，这种能量把悲伤转化为 激情——不是性欲，而是激情、强度和巨大的能量——这种能量没有任何书 籍、任何上师、任何老师能够给予你。因此，你不得不从你自己身上学习和观 察，然后你就有了无尽的能量。
----。我们必须要 智慧地生活。我们必须要过一种非凡而又美丽的生活，而不是生活在恐惧中 ——也就是焦虑、愧疚和失败感中。你知道恐惧：对黑暗的恐惧，对死亡的恐 惧，对失去你的钱的恐惧，对没有成为大人物的恐惧；存在很多很多种形式的 恐惧，但这都是以不同的形式表达出来的同一种恐惧。思想喂养与维持着恐 惧和快乐，并使它们得以延续。思想，它已经在世界上制造了如此不可思议的 东西——技术，所有了不起的医药和科学——正是那种思想维持着恐惧和快 乐。所以，接下来的问题就是，思想能够结束吗？
---一颗正在学习的心才是一颗智慧的心——而不是那颗说“我已经学到 了，我知道什么是恐惧”的心。那颗说“噢，你知道，告诉我关于它的一切。你是 我的上师，我会追随”的心是一颗愚蠢的心。它无法学习；它是一颗已死的心； 它是一颗神经质的心。而一颗正在学习的心说：“我不知道，这一次我要看看 恐惧，这一次我要看看依附，这一次我要发现什么是真正的快乐。”我已经把 这些当作习惯来接受，因此我从来都没有学习过。正相反，我变得越来越沉浸 在恐惧当中，变得越来越迟钝和愚蠢。 当你在学习时，你的心是清醒的。一颗清醒的心是一颗智慧的心，并且正 是这种智慧告诉你，你应该何时使用知识、何时不用。你必须亲自发现这一切 的真相。真相不是二手的；你无法通过某位上师、某本书获得它。你必须学习 它。而学习之美就在于你不知道。你不知道真相是什么。你真的不知道，所以
学习它。而要学习它，一个人必须要有一种激情、一种强度以便去发现。一颗 正在学习的心是一颗智慧的心，而不是一颗重复或受困于习惯的心。学习产 生智慧，就像当你是一名一流的工程师或一流的科学家时拥有智慧那样。如 果你真的在学习，不是向我学习，那么，你就拥有了这种你无法在任何书籍中 得到的超凡的智慧品质。 现在，我们要一起来学习什么是爱——学习，因为你不知道它意味着什 么。你曾使用过那个词；你曾反复重复过那个词，并且让它承载了各种各样的 公式：爱是神圣的，爱是庄严的，爱不是世俗的。你让它承载了许许多多的字 词，并且你认为你已经了解了它。你知道什么是爱吗？你知道吗？如果你是真 正诚实的、不虚伪的，你就会说：“真的，我不知道。我知道什么是嫉妒，我知道 我称之为爱的性快感是什么，我知道一个人经历的他称之为爱的所有苦 恼。”但你其实不知道它的本质、它的美和它的真相，对吗？因此，让我们去发 现，让我们去学习它。 当你在学习的时候，你拥有一颗新鲜的心，不是一颗老的、枯萎的、衰退 的心。当你学习时，你拥有一颗新鲜的心，这和你的年龄多大并没有关系。那 就是为什么传统是一个如此没有生机的东西。它阻碍了你学习。 那么，什么是爱？不要形成关于它的某种见解，不要有任何准则；那样的 话你就已经停止学习了。现在，我们要去发现。你必须发现，绝对不要仅仅只 是说“好了，我已经从字面上学到了它意味着什么”；那根本就不是爱。想要去 发现的迫切渴望必须在你内心沸腾。什么是爱？它是不是快乐，它是不是欲 望，它是不是思想的产物，它是不是对上帝的爱和对人类的恨？那就是你所做 的，不是吗？
---你在你的生活中拥有美吗？你知道美意味着什么吗？不是在建筑和空间
设计中，不是在绘画中，也不是在一张美丽的脸或一块漂亮的纱巾中的美；而 是那种当不存在任何“我”的运动，当不存在意志的运动，当不存在时间的运 动时才存在的美。在伸手寻求中——向外或向内运动——没有美。只有当意 志、“我”完全缺席时，才会有美。然后，就会有激情，在那种激情中有着巨大的 美。一颗处于冥想中的心只是关心冥想，而不关心冥想者。冥想者就是观察 者、审查者和体验者。当存在体验者和思想者时，那么他就是在关心寻求、获 得、实现和体验。而那个超越时间之物无法被体验。根本就不存在体验。存在 的只有那不可名状之物。
------。你需要一颗良好的、理智的、符合逻辑 和理性的心，而不是一颗愚蠢的心。一颗迟钝的心可以持续几个世纪一直坐 在那儿呼吸，把注意力集中在它各个不同的脉轮上，玩弄着昆达里尼，但是它 永远都不会偶遇那超越时间之物，也就是真正的美、真理和爱。所以，要把所 有上师和书籍提供给你的烛光全都放置于一旁；对于你自己还没有看到的真 相，你自己还没有试验过的东西，不要重复一个字。不是其他人的说法，而是 要试验你自身的想法，质疑它，并找出其中的真相。那样的话你将不会是一个 二手人类。
Basically, Krishnamurti didn't think we should have a guru to learn from, he even considered authority is bad for us. His idea is very different from many other so called gurus. When we look for happiness, chasing after the meaning of life, whatever tangible or intangible, when you realized you put "I" inside, you won't get it. When the "I" disappears, then the flow arrives. To find the peace of mind, you need to forget about your existing, not to remember your past memories, you need to get rid of the burden in your brain, overloaded past knowledge and memories, otherwise you can not move forward.
I think living mindfully is also another word? or he is actually against that? I don't know...i need to read more of his books to get to know this.
.........................................below copied from the book
当二元性产生时，就会存在努力。二元性意味着矛盾：“我是这样的，但是 我应该那样”；它是对立的欲望、对立的目标，还有对立的想法。大多数人都是 暴力的，他们是可怕的动物。由于我们心怀摒弃暴力的理想，所以事实与想法 之间存在着矛盾。事实是，人类是暴力的，而非暴力的理想并不是事实。如果 完全没有理想，那么你就会处理事实，不是吗？你可以把全部理想都放置一 旁，然后面对现状吗？由于你的信念、你的方法、你的理想和你的希望全部都 会阻碍你观察现状，所以你能把它们放置一旁吗？实际存在的是暴力，由于我 们不知道怎样处理暴力，因此，我们生出了非暴力的理想。现在，随着谈话的 进行，你放弃你的理想、你的信念了吗？不，你还没有。这意味着你依靠理想和 语言而活。当某人说“我确信某些东西”时，实际上他并没有在面对事实，他并 没有在观察现状。他受困于某些结论，这些结论阻碍了他去观察现状
问: 如果我处于愤怒中，我就无法观察；并不存在这个问题……
克: 不，先生，一起来看看。提问者说：当愤怒产生时，并不存在观察者和 所观之物，存在的只有愤怒这个反应；而当他使用愤怒一词时，正是对于这种 感受的文字描述带来了不同于所观之物的观察者。对吗？你看到所有这些了 吗？当你生气时，在那一瞬间并没有观察者，也没有被观察的对象，但是不一 会儿或一秒钟之后，观察者就开始说“我一定不能生气”或者“我有正当的理 由生气”。于是，观察者与所观之物之间就有了划分——并不是在生气的刹 那。在任何危机出现的时刻，既不存在观察者，也没有被观察的对象，因为那
件事情非常紧急；由于我们无法一直在高强度下生活，因此我们诉诸观察者 和被观察的对象。然后，从中产生了一个问题——我现在无法来探究这个问 题，但是你可以亲自去看——也就是说，心灵能够活着却没有任何挑战吗？我 们大多数人都需要挑战，否则，我们就会睡着。
问: 当你关注时，你就会产生意象；只有当你漫不经心时，才是没有意象
的？
克: 你瞧，先生，如果你侮辱我，而我对此有所反应，这其中发生了什么 呢？通过你的侮辱，你已经在我的头脑中留下了一个记号、一段记忆，不是 吗？下一次遇到你时，你就不是我的朋友了，因为那件事已经在我的脑海中留 下了痕迹。如果你恭维我，那同样也留下了痕迹，而下一次与你相遇，你就是 我的朋友。也就是说，任何头脑中的印迹都是已经形成的意象，而我们要指出 的是：当头脑挤满了意象，背负着意象，它就不是自由的，因此它必然会活在 冲突之中。
--只有严肃认真的人才是全然活着的人，因为一个非常认真的人能够始终
如一地追求某样适合他的东西直到最后，他不会中途放弃，他不会被热情或 者某些情绪反应扰得心烦意乱、失去理智。所以，我们要去探究思想的问题， 要去探究终结悲伤与恐惧的可能性的问题，还要去探究死亡与爱的意义—— 不是根据别人的说法，尤其是这个讲话者的——我们要亲自找出一种和谐 的、高度智慧和敏感的、充满着深刻的美的生活方式。
---当你与悲伤共处而没有逃开，没有逃避，也没有进行文字描述，你完 全和它待在一起而没有任何外在或内在的活动，这样会发生什么呢？你这样 做过吗？不，恐怕没有。你曾经与悲伤共处过吗？不是抗拒它，不是设法逃离 它，也不是把自己和它等同起来，而是看看实际上发生了什么。如果你完全和 它待在一起，会发生什么呢？当你完全和它共处而丝毫没有思想活动——任 何说“我不喜欢它，我必须逃开，我要快乐，我必须避免这个”的思想活动，那么 会发生什么呢？当思想完全没有游离开，而是识别出什么是悲伤这整个结构， 然后会发生什么呢？从那悲伤之中迸发出了激情。“激情”一词的含义根植于 痛苦。你看出它们的关系了吗？如果你与所有事情的实际情况共处，特别是 与悲伤的事实共处，不要让思想游荡、解释或者把自己和它等同起来，而是完 全与它共处，这样就会存在极大的能量。而从这股能量之中会爆发出激情的 火焰。所以，悲伤引发了激情——不是性欲——而你需要激情来找出真理。你 在这样做吗？ 所以，悲伤会结束。这并不意味着你变得冷漠与无情。当不存在逃离的活 动时，悲伤就会结束，悲伤本身变成了激情的火焰，激情就是慈悲。慈悲意味 着对万物都充满着激情，你唯有通过悲伤的火焰才能发现它。然后，带着那种 强度，带着那种激情，你就可以弄清楚这种心灵的品质是什么——它看到了 这一真相，那就是“除了必要的情况之外，任何思想的运作都不会带来生活的 和谐”。你之所以能够发现是因为你拥有激情，你具有某种强度，你充满了能 量。 接下来，你也必须要亲自弄清楚恐惧是否能够结束，不只是对身体上的 疼痛的恐惧，还有你拥有的心理上的、内在的恐惧。找出恐惧的真相，不要单 单用语言来解释，而要亲自富有激情地去发现，因而能够认真地探究到最后， 以至于你的心灵摆脱了恐惧。所以，一个人不得不探问什么是恐惧。它是思想 的产物吗？显然，它是思想的产物。也就是说，你想起曾经带给你痛苦的事情， 身体上的或者其他方面的，它发生在去年或者昨天，你想起了它，而正是这思 想支撑和延续着那个恐惧。另外，思想也会把恐惧投射到未来：我可能会丢掉 工作，我可能会失去我的地位、我的威信，我可能会失去我的名声。是思前想 后滋生了恐惧，所以，一个人探问“思想是否能够结束”。（都是我在说。真糟 糕！） 你也可以看到思想是如何维持快乐的。你想起昨天那个不可思议的傍 晚，它是如此美丽与可爱，如此令人兴奋，如此感人，又如此让人着迷，于是思 想维持着那种快乐。所以，我们有着悲伤、恐惧、快乐和喜悦。
--你需要空间以便从内在结束冲突。你曾经客观地观察过你自己的头脑 吗，你看过它是多么焦躁不安、喋喋不休和沉迷于回忆吗？你知道这种无休 止的噪声，它从一种可笑的思想转移到另一种可笑的思想，如此拥挤和混乱， 这是如何发生的呢？请务必理解这个问题，而不是这个讲话者。去观察你自 己，了解你自己，研究你自己。为什么？为什么头脑从不清空它自己，因而充满 空间及空间之美？你知道吗？当你从山顶或者从一个广阔的平原望去时，你 会看到整个地平线，你会看到广阔无垠的天空，以及它的美和寂静。而我们的 头脑一点儿空间也没有。为什么会这样？是你在问这个问题，我并没有叫你 提出这个问题。 你知道吗？孤独制造了有限的空间。孤独是一种抗拒的形式，而有抗拒 的地方就会产生有限的空间。我抗拒某个新想法，某种崭新的生活方式；我抗 拒任何对于传统的蔑视；我抗拒我的信仰。在这抗拒的范围之内，在这堵墙 内，有着非常狭小且有限的空间。你注意到这一点了吗？这抗拒是意志的一 部分：我必须做这个，我不应该做那个，我想要这个。意志是抗拒的因素，而意 志是这个思想的一部分，它说：“我一定要有所实现，我一定要发生改变，我一 定要成为某某人物。”所以，导致没有空间的因素就是这种作为“我”的思想的 孤立过程。
----“体验”一词意味着“通过”——经历某件事情，完成它，不要带着它。而寻 求体验的是谁呢？难道它不是这个说“我厌倦了所有这些肤浅的东西，我想 要更多”的实体吗？那个实体是“拥有更多”这一欲望的一部分，并且那个实体 投射出了它想要的东西。作为一个印度教徒、穆斯林、基督教徒或者上帝知道 还有别的什么，你受到了局限，你想要体验基督、佛陀、克利须那神或者无论 什么。你会如愿，因为你要去体验的东西是从过去投射出来的，因为你是局限 的。所以，你的涅槃、你的天堂、你的体验和你的未来全部都是根据你那丑陋 渺小的过去投射出来的。一颗寻求体验、想要更多的心并没有完全了解现状， 即这个渴望这一切的“我”。一颗寻求体验的心是时间的奴隶，是悲伤的奴隶， 因为思想是时间，而时间是悲伤。 那么，心灵能够全然清醒却没有任何挑战和经验吗？我们大部分人都需 要经受挑战；否则，我们就会睡着。如果你没有每天都受到挑战、质疑或者评 判，你就会自然而然地睡着。所以，心灵能够保持如此全然的清醒以至于不需 要任何挑战吗？只有当心灵了解了思想的整个结构和本质时，那才有可能发 生。
--如果没有遵循任何体系，没有任何强迫或者比较，那么这颗长久以来受 到局限的心如何才能彻底清空过去呢？它能否彻底一无所有，以至于能够清 楚地看，并且结束它所清楚看到的东西，由此始终都在空无——也就是纯真 ——中更新自己？“纯真”一词意味着“一颗永远都不会受伤的心”。它源自一 个拉丁词，这个词的意思是“无法受伤”。我们大部分人都受到了伤害，我们有 着围绕那些伤害积累起来的所有记忆。我们的懊悔、我们的渴望、我们的孤独 和恐惧都是这种受伤的感觉的一部分。从小开始，不管是有意识的还是无意 识的，我们都受到了伤害。一个人如何才能在不花费时间，不说“好吧，慢慢地， 我就会摆脱这个伤害”的情况下消除所有伤害呢？当你这样做，你就永远不 可能结束伤害。当伤害结束时，你也死了
--任何一个 真正极其认真的人必须了解这两个法则。所以，我们要一起来研究什么是快 乐，还有什么是恐惧——不是如何避免恐惧，如何逃避恐惧，如何压制或者战 胜恐惧，而是去了解它；不是如何助长快乐，扩大快乐，而是去了解它。为了了 解，你需要一颗敏感、细腻和善于观察的心，它能够观察而不得出任何结论， 因为一颗拥有结论的心无法理智地运作。 从你自己身上学习——通过观察你自己，通过观察人类生存的这两个因 素：恐惧和快乐。恐惧是什么，快乐又是什么？为什么快乐变得如此异乎寻常 的重要？它以如此众多的微妙方式来表达自己：自我重要性、声誉、名望、成 功、知识和博学，它们都绽放在快乐之路上。虽然你可能会去寺庙，聆听所有 寺庙的敲钟声，但是你真正崇拜的其实是快乐和金钱。一个真正深刻、极其认 真的人不得不了解这一点，就像了解恐惧一样。。恐惧会滋生暴力。在一个人口趋于过剩的国家，每年都有越来越多的数 以百万计的人来到这里，恐惧程度必然会自然而然地加深，因为失业、缺少食 物、无法解决的贫困以及腐败的政府，你没有注意到吗？ ？一个星期之前，你经历过一次身体上的疼痛，你不想 再次疼痛。某人伤害了你，于是你就产生了对于那次伤害的恐惧。恐惧会滋生 暴力。所以，除非你真正地摆脱了恐惧，否则你一定会在这个世界上制造混 乱。恐惧无法被理想压制，比如勇气这一理想。看看其中发生了什么。你感到 害怕，你想象自己可以通过发展勇气来摆脱恐惧，这实际上是避开现状而希 望通过勇气来摆脱恐惧。如果你有一个理想，它就会阻碍你了解现状。
---去弄清楚死亡意味着什么；这里说的“死亡”不是指身体的死亡——那是 无法避免的——而是对每一件已知之事——对你的家庭，对你的依附，对你 积累起来的一切（已知：已知的快乐，已知的恐惧）——死去。每分钟都对那一 切死去，你就会明白死亡意味着什么，由此心灵变得新鲜和年轻，从而纯真； 由此你明天就会重生，而不是在来世——明天就重生比将来才重生远远重要 得多，由此你的心变得极其天真。 “天真”一词意味着一颗不会受伤的心。你了解它的美吗？一颗永远都不 会受伤的心是一颗天真的心。因此，曾经受过伤的心必须每天对伤害死去，以 至于第二天早晨它就是新鲜和清晰的，没有污点和伤痕。那就是生活的方式。 那不是一个理论；你要去活出它。
--你让死亡远离你，但是你非常清楚地知道它总有一天会到来。所以，你发 明轮回一类的理论。存在来世吗？如果你真的信仰轮回，真的相信根据你今 生所做的你会在来世出生，那么今生就比来世重要得多；那意味着你现在做 什么很重要，你现在怎样表现很重要。但是，你其实不信仰轮回；它对你来说 完全没有意义；它仅仅只是一个给你暂时安慰的理论，所以你说事实肯定是 这样。但是，如果你真的在你的内心深处相信它，那么每一天的每一分钟都是 有价值的，每一个行动都具有重要性；因此，现在就是变得正直的时刻，而不 是在来生。你拥有无数的关于死亡的“冒牌”理论，你从来都没有直面过死亡。 所以，我们要去看，以便在我们活着的时候——在我们充满活力和能量 的时候——就弄清楚死亡的本质，而不是当我们生病、没有意识、陷入痛苦和 不幸或者残废的时候——那不是弄清楚死亡是什么的时刻。而是当你能够行 走，看，观察，意识到外在和内在世界时；当你理解了什么是生活以及爱意味 着什么时——不管是爱一棵树、一只狗、一个女人，还��某个夜晚的美丽星空 ——这才是弄清楚死亡的时刻。，死亡意味着什么？不是已知的结束，这会引发恐惧。结束已知就是 你惧怕的一切，而不是死亡，对此你一无所知。你害怕结束已知。那么，什么是 已知呢？请和我一起来。什么是已知？它是你所有的记忆——你聚集的烦��， 家具，房子，累积的侮辱、担心、冲突和悲伤——你紧抓那些不放，并且说：“拜 托，我不想死。”那不就是你所害怕的吗？你害怕放下已知，而不是害怕死亡。 现在，如果你放下已知，放下你拥有的某些回忆，放下快乐、累积的记忆、遗憾 和焦虑，彻底让它们死去，以至于你的心完全是新鲜的——就是死亡的意义， 以至于你没有携带所有的记忆——即卑劣的经验或快乐的经验，而是每天都 和每一个积累一起结束，那么，你将会知道“如此彻底地死亡以至于明天你的 心是新鲜、年轻和天真的，并且充满了能量”意味着什么。没有那种经历，没有 爱，没有对于这种死亡之美的了解，无论你做什么，你将永远都不会走近那不 可名状之物。
----。我们多数人都经历过悲伤，不仅是身体上的疼痛而且包括 我们生活中的极大的悲伤——深刻的、持久的悲伤，眼泪，心痛和绝望。我们 都经历过被称为悲伤的事情；我们都知道它；我们逃避它。请务必听到这一 点，请听，这就是你的生活。你逃避它：你说它是你过去的因果报应，或者你试 图找出它的原因，或者你试图通过去庙里、教堂、祈祷或集会来逃避它。你知 道我们为逃避这种被称为悲伤的可怕之事所做的一切。那么，发生了什么 呢？悲伤就在那里，而你通过听收音机，通过性、上帝或任何其他方式来逃避 它。在那种逃避中——在那种从现状的逃跑中——有着矛盾，进而有着冲突。 在那个过程中，有着能量的浪费。然而，如果心灵独立无依地与悲伤共处，孑 然独立，不试图逃离，也不试图抵制它，而是完全独立地与它共处，那么你就会 看到，从那种“独立的”觉察之中产生了巨大的能量，这种能量把悲伤转化为 激情——不是性欲，而是激情、强度和巨大的能量——这种能量没有任何书 籍、任何上师、任何老师能够给予你。因此，你不得不从你自己身上学习和观 察，然后你就有了无尽的能量。
----。我们必须要 智慧地生活。我们必须要过一种非凡而又美丽的生活，而不是生活在恐惧中 ——也就是焦虑、愧疚和失败感中。你知道恐惧：对黑暗的恐惧，对死亡的恐 惧，对失去你的钱的恐惧，对没有成为大人物的恐惧；存在很多很多种形式的 恐惧，但这都是以不同的形式表达出来的同一种恐惧。思想喂养与维持着恐 惧和快乐，并使它们得以延续。思想，它已经在世界上制造了如此不可思议的 东西——技术，所有了不起的医药和科学——正是那种思想维持着恐惧和快 乐。所以，接下来的问题就是，思想能够结束吗？
---一颗正在学习的心才是一颗智慧的心——而不是那颗说“我已经学到 了，我知道什么是恐惧”的心。那颗说“噢，你知道，告诉我关于它的一切。你是 我的上师，我会追随”的心是一颗愚蠢的心。它无法学习；它是一颗已死的心； 它是一颗神经质的心。而一颗正在学习的心说：“我不知道，这一次我要看看 恐惧，这一次我要看看依附，这一次我要发现什么是真正的快乐。”我已经把 这些当作习惯来接受，因此我从来都没有学习过。正相反，我变得越来越沉浸 在恐惧当中，变得越来越迟钝和愚蠢。 当你在学习时，你的心是清醒的。一颗清醒的心是一颗智慧的心，并且正 是这种智慧告诉你，你应该何时使用知识、何时不用。你必须亲自发现这一切 的真相。真相不是二手的；你无法通过某位上师、某本书获得它。你必须学习 它。而学习之美就在于你不知道。你不知道真相是什么。你真的不知道，所以
学习它。而要学习它，一个人必须要有一种激情、一种强度以便去发现。一颗 正在学习的心是一颗智慧的心，而不是一颗重复或受困于习惯的心。学习产 生智慧，就像当你是一名一流的工程师或一流的科学家时拥有智慧那样。如 果你真的在学习，不是向我学习，那么，你就拥有了这种你无法在任何书籍中 得到的超凡的智慧品质。 现在，我们要一起来学习什么是爱——学习，因为你不知道它意味着什 么。你曾使用过那个词；你曾反复重复过那个词，并且让它承载了各种各样的 公式：爱是神圣的，爱是庄严的，爱不是世俗的。你让它承载了许许多多的字 词，并且你认为你已经了解了它。你知道什么是爱吗？你知道吗？如果你是真 正诚实的、不虚伪的，你就会说：“真的，我不知道。我知道什么是嫉妒，我知道 我称之为爱的性快感是什么，我知道一个人经历的他称之为爱的所有苦 恼。”但你其实不知道它的本质、它的美和它的真相，对吗？因此，让我们去发 现，让我们去学习它。 当你在学习的时候，你拥有一颗新鲜的心，不是一颗老的、枯萎的、衰退 的心。当你学习时，你拥有一颗新鲜的心，这和你的年龄多大并没有关系。那 就是为什么传统是一个如此没有生机的东西。它阻碍了你学习。 那么，什么是爱？不要形成关于它的某种见解，不要有任何准则；那样的 话你就已经停止学习了。现在，我们要去发现。你必须发现，绝对不要仅仅只 是说“好了，我已经从字面上学到了它意味着什么”；那根本就不是爱。想要去 发现的迫切渴望必须在你内心沸腾。什么是爱？它是不是快乐，它是不是欲 望，它是不是思想的产物，它是不是对上帝的爱和对人类的恨？那就是你所做 的，不是吗？
---你在你的生活中拥有美吗？你知道美意味着什么吗？不是在建筑和空间
设计中，不是在绘画中，也不是在一张美丽的脸或一块漂亮的纱巾中的美；而 是那种当不存在任何“我”的运动，当不存在意志的运动，当不存在时间的运 动时才存在的美。在伸手寻求中——向外或向内运动——没有美。只有当意 志、“我”完全缺席时，才会有美。然后，就会有激情，在那种激情中有着巨大的 美。一颗处于冥想中的心只是关心冥想，而不关心冥想者。冥想者就是观察 者、审查者和体验者。当存在体验者和思想者时，那么他就是在关心寻求、获 得、实现和体验。而那个超越时间之物无法被体验。根本就不存在体验。存在 的只有那不可名状之物。
------。你需要一颗良好的、理智的、符合逻辑 和理性的心，而不是一颗愚蠢的心。一颗迟钝的心可以持续几个世纪一直坐 在那儿呼吸，把注意力集中在它各个不同的脉轮上，玩弄着昆达里尼，但是它 永远都不会偶遇那超越时间之物，也就是真正的美、真理和爱。所以，要把所 有上师和书籍提供给你的烛光全都放置于一旁；对于你自己还没有看到的真 相，你自己还没有试验过的东西，不要重复一个字。不是其他人的说法，而是 要试验你自身的想法，质疑它，并找出其中的真相。那样的话你将不会是一个 二手人类。
October 20, 2021
Inward revolution by J. Krishnamurti mainly treats the theme of freedom of ideas while one is doing a spiritual quest. In fact, if you are conditioned by religion, any religion, by a guru, or by your stock of knowledge, you cannot see yourself and reality as they are. You see things as you have been taught. By doing so, you give rise to a conflict between what it actually is and what it should be.
According to Krishnamurti, such conflict must be avoided not only when you do meditation but also in your ordinary daily life. In other words, the mind must be free of prejudices and preconceived ideas.
Throughout the book, from the first to the last page, the author insists on the theme of freedom from conditioning.
I have found some similarities between Osho's teachings and Krishnamurti's. On the other hand, all great masters and superior minds are closer to the truth than we can imagine.
Ettore Grillo author of these books:
– November 2: The Day of the Dead in Sicily
– A Hidden Sicilian History
– The Vibrations of Words
– Travels of the Mind
http://www.amazon.com/author/ettoregr...
According to Krishnamurti, such conflict must be avoided not only when you do meditation but also in your ordinary daily life. In other words, the mind must be free of prejudices and preconceived ideas.
Throughout the book, from the first to the last page, the author insists on the theme of freedom from conditioning.
I have found some similarities between Osho's teachings and Krishnamurti's. On the other hand, all great masters and superior minds are closer to the truth than we can imagine.
Ettore Grillo author of these books:
– November 2: The Day of the Dead in Sicily
– A Hidden Sicilian History
– The Vibrations of Words
– Travels of the Mind
http://www.amazon.com/author/ettoregr...
January 21, 2021
A good book which is basically a transcript from several lectures. 'Observer is the Observed' is the central theme that runs through the book. Krishnamurti was without doubt one of the greatest spiritual speakers and philosophers of the 20th century. Through the book, he constantly reiterates that this is a discussion and not a discourse from a guru. The series of lectures which constitute the book are aimed at helping understand what awareness means and how self observation can help negate the misery and confusion that exist within us. To quote J.Krishnamurti -
"For everybody to be happy means that they must live a different kind of life, a life in which there is no conflict, with a total change in the very structure of the brain cells, in their hearts, in their minds. You have to do it, not your environment. Nobody else can do it except you. You are the world and the world is you. You alone can do it, nobody else. Haven't you put your faith in the temples, in the gods, in the gurus, in the systems? And where are you; after these thousands of years, where are you? Still in dark ness, still in misery, confused, aren't you? So why do you have faith in somebody else? All that you have to do is observe yourself, which anybody can do who wants to. To observe yourself, to know yourself actually as you are, and not say, "I am not beautiful; I am ugly"--just observe your ugliness. To observe, don't call it "ugly," just observe. Don't name it, don't condemn it, don't justify it. Just observe. And out of that observation comes joy, which you cannot possibly invite."
"For everybody to be happy means that they must live a different kind of life, a life in which there is no conflict, with a total change in the very structure of the brain cells, in their hearts, in their minds. You have to do it, not your environment. Nobody else can do it except you. You are the world and the world is you. You alone can do it, nobody else. Haven't you put your faith in the temples, in the gods, in the gurus, in the systems? And where are you; after these thousands of years, where are you? Still in dark ness, still in misery, confused, aren't you? So why do you have faith in somebody else? All that you have to do is observe yourself, which anybody can do who wants to. To observe yourself, to know yourself actually as you are, and not say, "I am not beautiful; I am ugly"--just observe your ugliness. To observe, don't call it "ugly," just observe. Don't name it, don't condemn it, don't justify it. Just observe. And out of that observation comes joy, which you cannot possibly invite."
This entire review has been hidden because of spoilers.
August 22, 2022
Adı ve tanıtım yazısını okuduğumda büyük bir beklenti ve heyecanla kitabın kapağını açtım. Çünkü ele aldığı konu oldukça ilgi çekici ve benim de kafamı kurcalayan sorulara yönelik bir konuydu fakat hayal kırıklığı yaşadım.
Öncelikle kendini tekrar eden dilini hiç sevmedim. Konuşmacı ve soru soran kişiler bütün bir kitap boyunca aynı kavramlar üzerinde aynı/benzer cümleler kuruyorlar.
Ek olarak değerli öğretiler hakkında konuşulduğu su götürmez bir gerçek olsa da çok uç noktalara vardığını düşünüyorum ve bu hoşuma gitmiyor. İmgeyi, inancı, bilgiyi gözlemlemek ve kendini anda tutmak, kendini ana teslim etmek kesinlikle özgürleştirici bir eylem fakat bütün ikilikleri, çatışmaları, düşünceleri, inançları reddetmek aşırı geliyor. Sonuçta hepimiz maddi dünyada yaşayan insanlarız ve bütün maddî şeyleri reddedip birer Buda'ya dönüşemeyiz.
Bu nedenle benim için beklentilerimin altında bir okuma oldu.
Öncelikle kendini tekrar eden dilini hiç sevmedim. Konuşmacı ve soru soran kişiler bütün bir kitap boyunca aynı kavramlar üzerinde aynı/benzer cümleler kuruyorlar.
Ek olarak değerli öğretiler hakkında konuşulduğu su götürmez bir gerçek olsa da çok uç noktalara vardığını düşünüyorum ve bu hoşuma gitmiyor. İmgeyi, inancı, bilgiyi gözlemlemek ve kendini anda tutmak, kendini ana teslim etmek kesinlikle özgürleştirici bir eylem fakat bütün ikilikleri, çatışmaları, düşünceleri, inançları reddetmek aşırı geliyor. Sonuçta hepimiz maddi dünyada yaşayan insanlarız ve bütün maddî şeyleri reddedip birer Buda'ya dönüşemeyiz.
Bu nedenle benim için beklentilerimin altında bir okuma oldu.
November 29, 2017
La tesi di base è semplice e ripresa anhe da filosofi occidentali. Ossia partire da sè stessi per cambiare il mondo: senza cambiare il nostro modo di comportarci, di vedere le cose, di esprimerlo in rapporti sociali non è possibile nessuna rivoluzione duratura.
Cambia il metodo: conoscersi, ascoltarsi, fare spazio al silenzio e all'attimo presente.
Cambia il metodo: conoscersi, ascoltarsi, fare spazio al silenzio e all'attimo presente.
February 2, 2025
Inarticulate, incoherent - perhaps the speeches weren't transcribed well. But hard to read - too repetitive, without any great insights in the first 30% of the book where I stopped. Only notable thing is his passionate opposition to gurus and teachings of all religions and cultures - "do your thinking yourself, don't repeat what you heard form others"
June 8, 2017
DNF @ page 43
November 12, 2018
Olan ve olmasi gereken farkliysa catisma cikar ve catismayi cozmenin yolu sadece ve sadece GOZLEMdir❤️
August 15, 2016
It is said that J. Krishnamurti is one of the greatest philosophers of the 20th century and I feel this book, one of many which transcribe his many talks, serves to further solidify that as fact. Those not interested much in organized religion, spirituality or deism can perhaps look to Jiddu as an appropriate source of contemplation beyond the machinations of routine everyday life. Those interested in, or practitioners of the previously stated will ALSO find Krishnamurti's talks extremely interesting. Or, at least I did. Jiddu advocates a rigorous contemplation of the mind, the nature and sources of its conditioning from external and internal factors such as school, work, religion, memories, biases, government, etc. Jiddu asks that we think about these systems of control and their impact on what may or may not be ultimate truth. To stand outside the realm of any conditioning the mind has been enslaved to, or to at least recognize it, is a step toward ultimate freedom of thought. He doesn't state you must agree with him, this too is a condition placed upon the mind, but rather to think logically in the investigation of oneself and the society and psyche in which we operate. This is some deep shit, yo. And I find his ideas incredibly challenging and thus appealing. However don't get any ideas that you can follow this philosophy as some kind of road map to enlightenment - Krishnamurti emphatically rejects "guruism" in all its forms. Rather, we must start with the realization we have a mind, that's it, and go from there. It's seems the ultimate in the idea of total self sufficiency of thought which is perhaps why many find it so appealing. I have only scratched the surface here of the concepts he presents.
Further lectures can be found in a plethora of books and YouTube videos as well as iTunes and Amazon Prime Music.
Further lectures can be found in a plethora of books and YouTube videos as well as iTunes and Amazon Prime Music.
November 24, 2013
A collection of transcripts of 14 lectures given between December 1970 and February 1971.
Krishnamurti, the Punk rock, Kung fu, anti-guru, continues his attack on the misuse of, thought, meditation and authority, whilst promoting self-observation as the only way out of the horrors of inward and outward human existence. Intelligence has been annihilated by thought, he posits, which wastes energy through fragmenting the inner and outer world for utility and pleasure and is permanently engaged in chasing the illusion of security and permanence. The same themes as most of his books, from what I can gather, although he does find new ways of communicating the same messages, you find yourself knowing which direction the script is going most of the time, which is fine if you need his ideas reinforcing or you haven't just finished one of his other books...which I had.
As I've only read three of his books I'm not really in a position to comment on how this volume compares with the multitude of others. It’s shorter than "The Awakening of Intelligence" but less diverse and it still takes considerable effort to read for no apparent reason, which may be you’re dull thought based habituated mind protesting at the usurping of its authority...I don’t know. Anyway the pattern that is emerging is that the transcripts of his lectures are very loosely grouped around a common theme but as the root of most problems have the same cause the conversations inevitably end on the same ground, albeit via different paths.
Krishnamurti, the Punk rock, Kung fu, anti-guru, continues his attack on the misuse of, thought, meditation and authority, whilst promoting self-observation as the only way out of the horrors of inward and outward human existence. Intelligence has been annihilated by thought, he posits, which wastes energy through fragmenting the inner and outer world for utility and pleasure and is permanently engaged in chasing the illusion of security and permanence. The same themes as most of his books, from what I can gather, although he does find new ways of communicating the same messages, you find yourself knowing which direction the script is going most of the time, which is fine if you need his ideas reinforcing or you haven't just finished one of his other books...which I had.
As I've only read three of his books I'm not really in a position to comment on how this volume compares with the multitude of others. It’s shorter than "The Awakening of Intelligence" but less diverse and it still takes considerable effort to read for no apparent reason, which may be you’re dull thought based habituated mind protesting at the usurping of its authority...I don’t know. Anyway the pattern that is emerging is that the transcripts of his lectures are very loosely grouped around a common theme but as the root of most problems have the same cause the conversations inevitably end on the same ground, albeit via different paths.
February 3, 2009
This book seems to take various talks from different time periods. You're really not focused on a topic perse, but seems to be scattered in different genres. The information is still good, but does not flow together well. I've read only 3 new chapters from this book, the rest of it I've read before in other Krishnamurti's books.
Kind of reminded me of a mini Bible which is a let down. But the thoughts in it are still very good.
Kind of reminded me of a mini Bible which is a let down. But the thoughts in it are still very good.
September 29, 2014
Leggere Krishnamurti è, come sempre, un'esperienza al limite tra il fastidio e l'apertura totale della mente. All'inizio può generare un moto di rifiuto, ma proseguendo nella lettura ci si rende conto pian piano che quello di cui parla non è semplice snobbismo, ma ciò che davvero passa anche per la nostra mente.
April 8, 2015
Hayatı, kendini değiştirmeye istekli her kim var ise krishnamurti nin sorularını düşünmesi gerekli gibi geliyo bana...
http://en.wikipedia.org/wiki/Jiddu_Kr...
Hernevi otorite red edilmeden bi cacık olmucak bu dünyada. Olan cacıklarda da, insanlık* denilen şey kıyılmış hıyar olacak. Cacığı da otorite hüpletecek.
*insanlık lafı da çok sorunlu ama anlayın siz onu...
http://en.wikipedia.org/wiki/Jiddu_Kr...
Hernevi otorite red edilmeden bi cacık olmucak bu dünyada. Olan cacıklarda da, insanlık* denilen şey kıyılmış hıyar olacak. Cacığı da otorite hüpletecek.
*insanlık lafı da çok sorunlu ama anlayın siz onu...
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August 9, 2018I don't have words to describe the profound teachings from this book. You are awakened to see how we live our life through memories and how we can bring the freshness into life. How our mind tricks us into believing separateness of thinker and thought or experiencer and experience. The teachings help you understand and quieten the mind naturally.
September 10, 2009
Some interesting enough ideas for me to keep reading, albeit rather quickly, but not good enough to stick. Too much contradiction and detachment to be a realistic manifesto for living in the world. I much prefer Ramacharaka.
August 28, 2012
This guy probably gave me the best advice ever: don't trust authority. Learn from yourself. I keep letting this important maxim slip me by.. but I will get it (er, shouldn't say that. I get it now!..). His tone was kind of harsh...and I did not like it much. XD
September 14, 2008
Goes hand in hand with Ekhart Tolle's new book. Read one after another if you can-this first preferably.
September 26, 2011
It's not an easy read... but it makes one go beyond what she/he is "conditioned" to think.
June 14, 2012
Read this book when I first became a Yoga Teacher in 2007 and loved how it brought me to a deeper understanding of my nature outside of conditioning.
November 26, 2013
Truly a beautiful, transformative challenge, a challenged to look into ourselves and break the millenary forms of conflict and fragmentation that run our lives as individuals in society.
September 9, 2013
He gets a little redundant in the later chapters, must have something to do with having a live audience that doesn't quite get what he's getting at.
August 28, 2016
Il s'agit d'extraits de discussions publiques (indes années 70), ce qui rend la lecture assez pénble (redites et interjections).
December 10, 2023
Fierce.
K. at his most irascible (& humorous imho). Repetitive, useful-- these talks from 1969-1970 really hammer home some of K.s most challenging topics.
K. at his most irascible (& humorous imho). Repetitive, useful-- these talks from 1969-1970 really hammer home some of K.s most challenging topics.
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April 15, 2019Çok severek ama bir o kadar da sıkılarak okudum. Sürekli tekrar eden cümleler, kalıplar çok sıkıyor maalesef. Yine de özü güzel.
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