Maa Anandmayi's book collection
J. KRISHNAMURTI
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Rajghat, the last of the five tirthas or spiritual fords that lead the pilgrim to the sacred of the Ganga at Varanasi, lies outside the relatively modern heart of the city. Green, with open spaces in the centre where Krishnamurti’s educational institutions are located & a river bank that today draws sannyasis, pilgrims, fishermen, wrestlers, musicians, weavers, students & tourists to its shore, this beautiful ghat has truly a timeless quality. Myth & history, the sacred & the profane, the past & the present, are telescoped here. Much of Varana that is Rajghat. Two archaeological excavations have uncovered the evidence of a flourishing city dating back to the 6th & 7th centuries B.C. described by the Buddhist texts: beads made of lapis lazuli & carnelian, toy carts & rattles, part of a city wall, coins. The city was a manufacturing centre then, famed for its perfumes; it lay along the uttarapatha, the ancient trade route that connected Magadha in the east with Gandhara in the north-west. Even now, when the foundations for new buildings are to be Rajghat, the spade occasionally will turn up a headless god or a smiling yaksi. Myth places Rajghat outside the framework of time; it is Siva’s place, never forsaken by him. Even pralaya, when all of creation is swallowed by the rising waters, Siva holds this piece of land on the tips of his trident, high above the flood waters. The ancient temple of Adikesava at symbol of the gods eternal covenant with the place. Myth & history coalesce on the pligrim’s paths & in the ashramas. The ancient Panchakrosi path extends today beyond the village Kapiladhara to connect Rajghat with Sarnath, where the Buddha delivered his first sermon. Buddhist texts describe the Buddha fording the bridge across the Varana at Rajghat, before giving his first sermon. Buddhist texts describe the Buddha fording the bridge across the Varana at Rajghat, before giving his first sermon. There are numerous temples, small shrines & ashramas that attest to the many religious figures who left behind some token of their historical associations with Kasi.
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This book is an inquiry into the meaning & significance of “insight” in the teachings of Jiddu Krishnamurti (1895-1986), the eminent Indian religious philosopher & teacher. The inquiry reveals that in Krishnamurti’s teachings “insight” is a pivotal event which transforms the human mind from a fragmented entity into wholeness. The fragmented mind is self-centered, liteally constructed by thought, andenmeshed in the illusion of these thought constructions.Krishnamurti refers toit as the conditioned mind.The non-fragmented or whole mind.Thus this inquiry into insight is actually an exploration of the meaning of religion in Krishnamurti’s teachings on the nature of consciousness.
Krishnamurti did not present his teaching in expository lectures.Instead, he utilise forms of discourse and dialouge intented to facilitate”insight” in others. It is not easy to uncover structures within his teaching. I consingh a substential part of this study to the uncovering of one significant structure. Even people who have had considerable exposure to Krishnamurt’s teaching may feel that no such structure exist, particularly since Krishnamurti himself strongly critisized method and system.To invalidate such critisism,I have examined a wide varity of original talks and dialogues,and have used direct quatation of Krishnamurti’s own words to substantiate the exposed structural element.I cannot clain with certainty that the structure uncovered is the central one in the entire,rather vast, corpus of Krishnamurti’s teachings because I chose to focus only on the teachinga concerning “insight,” & the states of mind prior to & following that event. I did not digress to Krishnamurti’s extensive. However, since I have read extensively in those areas, & due to the holistic nature of Krishnamurti’s observations on human nature, I am confident that the analysis will pwove applicable in virtually all areas of his teachings. I most certainly do not wish to imply that Krisknamurti taught from such a preconceived structure. Rather, I argue that although they may at times appear to be enigmatic, Krish anmurti’s teachings are, in fact, logically consistent, coherent, &, within the criteria of his philosophy, complete. {PILGRIMS PUBLIAHING VARANSI}
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J.Krishnamurti (1895-1986), the revoiutionary mystic, iconoclastic author,& speaker had a profound impact on vast numbers of people for more then half the 20th Century. He counted as closest to him the nameless millions of serious & questioning people worid-wide who strove to break the bounds of religious & psychological suffering. Krishnamurti nephew, Giddu Naratan, has written a gentle memoir, As the River Joins the Ocean, that illuminates Krishnamurti in ways that more foral biographies have not. The family genealogy shows the humble origins of the great teacher. His touching lifelong concern & compassion for people, & for his own family, reveal him to be devoted student of the teaching is an important historical document for scholars & others concerned with Krishnamurti unique approach to the perennial issues that perplex humanity. In 1947 I was a student at Loyola College, located on Sterling Road in Madras. I was cycling after a game of tennis & saw a billboard which announced forthcoming talks by J. Krisknamurti at Vasanta Vihar. I found out that he was staying in a house on the Sterling Road. My father, Dr. Sivaram, who was a physician then working in Nellore as a district medical officer, had told me that Kriahnamurti was his younger brother & that they had not met for many years. I want to the house where Krishnamurti was staying in my tennis kit & had to wait for some time as he had gone for a walk.
Mony can smell a flower that has perfume, or only one can smell it, but the flower does not care: it is there. And that is the beauty of love: it can give to one or to mony. That is only possible when there is compassion...
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Aldous Huxley encouraged J. Krishnamurti to write these commentaries on life, which consist of a series of dialogues with ordinary human being whom Krishnamurti met in different parts of the world.
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In these discussions, Krishnamurti goes deeply into the question of human problems, drawing, in the process, amost interesting distinction between the 'professional' and the 'human being'.He aske whether we do not regard ourselves as professionals first and as humanbeings afterwards.
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Introspection & awareness are entirely different. Introspection leads to frustration, to further conflict, for in it is implied the desire for change, & change is merely a modified continuity. Awareness is a state in which there is no condemnation, no justification or identification, & therefore there is understanding...Introspection, which is a form of self-improvement, of self-expansion, can never lead to truth, because it is always a process of self-enclosure; whereas awareness is a state in which truth can come into being truth of whot is, the simple truth of daily existence. It is only when we understand the truth of daily existence that ew can go far.--- J.Krishnsmurti.
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THE present-day civilization, with its clear accent on science and technology, has displayed a str-ange spectacle of tragic failures in the midst of glorious achievements.It is hardly necessary to recount the achievements of modern science and technology.They proclaim their existence so loudly and so persistently that none can fail to recognise their power and influence on the day-to day livjng of the modern man.
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The book contemplates our search for sacred. ‘Sometimes you think life is mechanical, & at other times when there is sorrow & confusion, you revert to faith, looking to a supreme being for guidance & help.’ Krishnamurti explores fully the futility of seeking knowledge of the ‘unknowable’ & shows that it is only when we have ceased seeking with our intellects that we may be ‘radically free’ to experience Reality, Truth, or bliss. He presents the ‘religious mind’ as one that directly perceives the sacred rather than adhering to religious dogma.
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This book presents the oral teachings of the twentieth century’s great Kashmir Shaivite master. The last of his long lineage,Swami Lakshmanjoo preserved, as did his perdecessors, the pral knowledge that illuminates this ancient philosophy—that clarifies the often deliberately obscure tantric texts. Swami lakshmanjoo reveals the essence of the way & the means to self realization. Here in his own original discourese, as well as his English renderings of Abhinavagupta & Kshemaraja, he unveils the essential teachings of this yoga philosophy. Swami Lakshmanjoo reveals the tantric understanding of the purpose & reason for creation. He offers instruction on the greatness & importance of the supreme mantra sauh. In his presention of effective practice, he explains why meditation is both effortless &, at the same time, difficult. In his discussion of discipline he clarifies why personal habits habits & dispositions of discipline he clarifies why personal habits & dispositions play an important part in spiritual growth. Finally, in his unveiling of the path of Kundalini yoga, he is intent on exposing & thereby preserving this hidden elevated process while warning of its pitfalls.
Kashmir Saivism is a magnificent system of spiriuality which, since its inception, has emphasized not only the understanding of its concepts but the direct realization of its truth. According to its devotees, truth connot be grasped by mere intellect; can only be apprehended through direct experience. Because Kashmir Saivismregards itself as a practical syatem of spiritual realization, it has come to place great emphasison its oral tradition, preserving, presrving &passing on the understanding that is indispensable as aguide to the direct, living apprehension of its truth.
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This book contains unusual aspects of Krishnamurti’s teaching. The first section explores the reasons why mankind has lived for thousands of years in chaos & misery. The first section explores the reasons why mankind has lived for thousands of years in chaos & misery. The discussions, with well-known physicist David Bohm & psychiatrist David Shainberg. Bring to light, as the chief cause, the fragmentation of the mind that is deeply conditioned. The second section of Krishnamurti’s public talks, where he points out mind is almost unceasingly occupied with thinking so that it has lost touch with its original unconditioned freedom. The third section is concerned with answering the question: How is it possible to ascertain whether Krishanmurti’s teachings are true—whether he is talking out of the ‘silence of truth’ or out of the ‘noise of illusion’? KRISHNAMURTI: Can we talk about the wholeness of life? Can one be aware of that wholeness if the fragmented? You can’t be aware of the whole if you are only looking through a small hole. Dr Ssainberg: Right. But on the other hand in actuality you are the whole.
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That Benediction is where you are consists of the last series of four public talks that Krishnamurti gave in Bombay, in February 1985 . the talks are remarkable for the unusual perspectives and nuances that Krishnamurti offers on the psuchological issues he deals with.
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These discussions between agreat religions teacher and a leading physicist ask the question : Has humanity taken a weong turn which has brought about endless divsion, conflict and destruction?' J. Krisnamurti suggests that the wrong turn lies in our inability to face what we actually are and our need to impose instead an illusry goal of what we must become.
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This book falls into parts- Krishnamurti's reflections on life, &answers to questions put to him by his audiences. It covers a wide range of themes, from boredom & gossip to self-knowledge & God, & thus provides a good starting point for those wishing to familiarze themselves with Krishnamurti's teachings.
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“What of the boy Krishna?” :- The most remarkable thing about Krishnamurti’s life was that the prophecies made about him in his youth were fulfilled, yet in a very different way from what had been expected. For an understanding of his development it is essential to have at least a slight knowledge of the Theosophical mysticism that nurtured him. The Theosophical Society, whose object was ‘to form the nucleus of a Universal Brotherhood of Humanity’, was founded in America in 1875 by that extraordinary Russian mystic, clairvoyamte & miracle worker, Madame Helena Petrovna Blavatsky, & Colonel Henry Steel Olcott, a veteran of the American Civil War who was deeply interested in spiritualism & also calimed clairvoyance. This odd couple, who remained close ‘chums’, as Olcott put it, for the rest of their lives, adopted as their occult creed so many of the ancient traditions of the East that, in 1882, they moved their headquarters to a large compound at Adyar, a suburdb south of Madras, a most beautiful spot where the Adyar river joins the Bay of Bengal, with one of the largest banyan trees in India & a mile of river frontage stretching to an empty, sandy beach. There the International Headqarters of the Society has remained ever since, with more houses built & more land acquired, & from there the movement soon spread all over the world.
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