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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