By Padmanabhan Krishna with a Foreword by Ravi Ravindra.

417 Pages | First printing Spring 2015 | Hardcover | Peepal Leaves Publisher | ISBN: 9781312903333.

This book gives an intimate portrayal of the philosopher sage Jiddu Krishnamurti by several of his colleagues, who knew him over many decades and interacted with him closely. It reveals several aspects of the man and investigates his teachings in depth.

The author, Padmanabhan Krishna, was a Professor of Physics and was closely associated with him for nearly three decades. He has lectured all over the world and conducted dialogues about Krishnamurti’s teachings.

From Chapter 20 – ‘What is Right Action’? (p. 351):

” So the Buddha’s action in leaving his wife and children and going into the forest would be right if he did it out of love and compassion for humanity; and the same action would be wrong if he did it for egoistic reasons, because he wanted to get away from his responsibilities. The quality of the mind taking that decision determines whether it is a right or a wrong decision. […] Because there is no self-interest in that consciousness, there is no partiality for the ‘me’ and the ‘mine’. Krishnamurti expressed it in another way; he said: ‘Come upon love, then do what you will’. Then one does not have to think and calculate and so on. But we must understand what he means by ‘love’. To him, ‘Love is where the self is not’. He is not talking about romance or attachment or sentiment as love. Only when self-interest is not the motivation, is there love. “

By Jiddu Krishnamurti (1895 – 1986).

171 Pages | Published in 1977, first published in Gollancz Paperbacks 1985; this edition was first published in 1991 | Softcover | Victor Gollancz Ltd., London | ISBN: 0575037652.

Truth and Actuality consists of both talks and dialogues by J. Krishnamurti. It opens with three discussions taken from a longer series with the eminent theoretical physicist Dr. David Bohm; these deal with the problem of truth, the actuality in which we live as perceived by the senses, reality as appears to our consciousness, and the relationship between them.

In the main part of the book, Krishnamurti considers how man’s consciousness is made up of all sorts of misconceptions about the ‘me’, or the ego centre; he also points out how solidly conditioned it is. ‘You cannot go through reality to come to truth; you must understand the limitation of reality, which is the whole process of thought’, he says. The book ends with some questions and answers which throw light on certain issues previously touched upon.

From Chapter 9 – ‘The Sacred, Religion, Meditation’ (p. 144 & 145):

” The many religions throughout the world have said that there is an enduring, everlasting truth, but the mere assertion of truth has little significance. One has to discover it for oneself, not theoretically, intellectually or sentimentally, but actually find out if one can live in a world that is completely truthful. We mean by religion the gathering together of all energy to investigate into something: to investigate if there is anything sacred. That is the meaning we are giving it, not the religion of belief, dogma, tradition or rituals with their hierarchical outlook. But we are using the word ‘religion’ in the sense: to gather together all energy, which will then be capable of investigating if there is a truth, which is not controlled, shaped, or polluted by thought. “

By Jiddu Krishnamurti (1895 – 1986).

171 Pages | Published in 1977, reprinted in 1992, 1995, 2000 & 2003 | Krishnamurti Foundation India | Softcover | ISBN: 8187326182.

Truth and Actuality consists of both talks and dialogues by J. Krishnamurti. It opens with three discussions taken from a longer series with the eminent theoretical physicist Dr. David Bohm; these deal with the problem of truth, the actuality in which we live as perceived by the senses, reality as appears to our consciousness, and the relationship between them.

In the main part of the book, Krishnamurti considers how man’s consciousness is made up of all sorts of misconceptions about the ‘me’, or the ego centre; he also points out how solidly conditioned it is. ‘You cannot go through reality to come to truth; you must understand the limitation of reality, which is the whole process of thought’, he says. The book ends with some questions and answers which throw light on certain issues previously touched upon.

From Chapter 9 – ‘The Sacred, Religion, Meditation’ (p. 144 & 145):

” The many religions throughout the world have said that there is an enduring, everlasting truth, but the mere assertion of truth has little significance. One has to discover it for oneself, not theoretically, intellectually or sentimentally, but actually find out if one can live in a world that is completely truthful. We mean by religion the gathering together of all energy to investigate into something: to investigate if there is anything sacred. That is the meaning we are giving it, not the religion of belief, dogma, tradition or rituals with their hierarchical outlook. But we are using the word ‘religion’ in the sense: to gather together all energy, which will then be capable of investigating if there is a truth, which is not controlled, shaped, or polluted by thought. “

By Jiddu Krishnamurti (1895 – 1986), edited by Rajagopalacharya Desikacharya (commonly D. Rajagopal) (1900–1993).

258 Pages | Copyright 1964, first Perennial Library Edition 1970, reissued 1989 | Sofcover | Harper Perennial – A Division of Harper Collins Publishers, New York | ISBN: 0060916095.

Whether writing about a conversation with someone, or describing a sunset, or giving a public talk, Krishnamurti seems to have a way of addressing his remarks, not just to his immediate audience, but to anyone, anywhere, who will listen; and there are many, all over the world, who are eager to listen. For what he says is without bias, and universal, and in a strangely moving way reveals te very roots of our human problems.

The material contained in this Volume Think on These Things (Dutch translation: Denk daar maar eens over) was originally presented in the form of talks to students, teachers and parents in India, but its keen penetration and lucid simplicity will be deeply meaningful to thoughtful people everywhere, of all ages, and in every walk of life. Krishnamurti examines with characteristic objectivity and insight the expressions of what we are pleased to call our culture, our education, religion, politics and tradition; and he throws much light on such basic motivations as ambition, greed and envy, the desire for security and the lust for power – all of which he shows to be deteriorating factors in human society.

From Chapter 3 – ‘Freedom and Love’ (p. 19):

” To be free we have to revolt against all inward dependence and we cannot revolt if we don’t understand why we are dependent. Until we understand and really break away from all inward dependence we can never be free, for only in that understanding can there be freedom. But freedom is not a mere reaction. Do you know what a reaction is? If I say something that hurts you, if I call you an ugly name and you get angry with me, that is a reaction – a reaction born of dependence; and independence is a further reaction. But freedom is not a reaction, and until we understand reaction and go beyond it, we are never free. “

By Jiddu Krishnamurti (1895–1986).

205 Pages | Copyright 1993 | Softcover | Mirananda, Den Haag | ISBN: 9062718299.

Many educators and parents have found Krishnamurti’s insights into the human condition and the nature of learning especially relevant to the education of children. For them and for others, who wish to live sanely and wisely in a world of growing confusion and who wish their children to do the same, this book will be a valued addition to his previous works.

In discussions with teachers at Brockwood Park School, which he founded in England in 1969, Krishnamurti assumes the role of a person coming to teach in such as school. Frankly and directly, he explores the new teacher’s relationship with the school, with his colleagues and especially with students, questioning the nature of freedom and authority, the place of motive and self-interest, the source of fear and violence, and the possiblity of awakening intelligence and sensitivity to order. In the course of the exploration, they go into the nature of investigation itself, and consider the necessity for the clarity of observation and communication.

Above all, Krishnamurti challenges the teachers – and the reader – to look at the need for radical psychological change, and to consider the possibility of such change in all human beings.

” My concern . . . is to awaken this intelligence in my students, so that they will be free. “

By Jiddu Krishnamurti (1895 – 1986).

Softcover | First edition 1979, reprints 1982, 1986, 1990, 1991, 1993, 1996 & 1997. This edition was published in 2001| Krishnamurti Foundation Trust Ltd., Hampshire. With permission of the Krishnamurti Foundation India | ISBN: 8187326328.

Exploration into Insight is a series of dialogues that Krishnamurti held in India over many decades with friends and serious enquirers. Among them were Achyut Patwardhan, Pupul Jayakar, Maurice Friedman and others, who had gathered around him since the forties. The dialogues cover a wide range of subjects. The concern in these dialogues is the freedom of the mind from the bondages of memory and time, a mutation in consciousness and the arising of insight that gives deep roots of steadiness to the mind. The processes of self-knowing are investigated with rare vigour and intensity. There is in these dialogues a relentless questioning, probing, a ‘listening’ and a ‘seeing’. The way in which these dialogues unfold is unique in itself. They are not questions and answers or even just an exhange of opinion. They form a new genre of communication typical of Krishnamurti – that of a deep listening, a tentative beginning and an exploration that leads to fresh perceptions. For those interested in delving into the processes of self-understanding, this is an extraordinary book.

From Chapter ‘How Deep Can One Travel?’ (p. 37 & 38):

” Krishnamurti: I live a very, very superficial life and I want to found out for myself if there is any depth which is not measurable and I see thought cannot reach it because thought is a measure, thought is time, thought is the response of the past; therefore thought cannot possibly touch it. Then, what will bring this about? If thought cannot touch it and that is the only instrument man has, then, what is he to do? Thought, in its movement, in its function, has created this world which is superficial in which I live, of which I am. That is obvious. Now, is it possible for the mind without the usage of thought, to touch something which is fathomless? Not just some moments in my sleep of when I am walking by myself, but to live there. My mind says the depth must be discovered, to let the mind be of the quality of that – I must be aware of that strange fathomless depth of something which is unnamed. ” 

Door Jiddu Krishnamurti (1895 – 1986).

224 Pages | Published in 2005 | Softcover | Krishnamurti Foundation, India | ISBN: 8187326573.

Many have considered Buddhism to be the religion closest in sprit to J.Krishnamurti’s spiritual teaching– even though the great teacher was famous for urging students to seek truth outside organized religion. This record of an historic encounter between Krishnamurti and a group of Buddhist scholars provides a unique opportunity to see what the great teacher had to say himself about Buddhist teachings. The conversations, which took place at Brockwood Park in England in the late 1970s, focus on human consciousness and its potential for transformation. Participants include Walpola Rahula, the renowned Sri Lankan Buddhist monk and scholar, author of the classic introductory text What the Buddha Taught.

From Chapter – ‘Are You Not Saying What The Buddha Said’? (p. 7):

” Walhula Rahula: Scriptures and all our knowledge condition human beings, there is no doubt about that. But I should say that knowledge is not absolutely unnecessary. Buddha has pointed out very clearly that if you want to cross the river and there is no bridge, you build a boat and cross with its help. But if, on the other shore, you think, Oh this boat has been very useful, very helpful to me, I can’t leave it here, I will carry it on shoulders, that is a wrong action. What you should say is: Of course this boat was very helpful to me, but I have crossed the river, it is no more use to me, so I’ll leave it here for somebody else. That is the attitude toward knowledge and learning. Buddha says that even the teachings, not only that, even the virtues, the so-called moral virtues, are also like the boat and have a relative and conditioned value. “

Door Jiddu Krishnamurti (1895 – 1986).

269 Pages | Published in 1991 | Softcover | Krishnamurti Foundation India, Chennai | ISBN: 818732614X.

At a time of unprecedented outer change in the political and social spheres, is there a fundamental inner change that is demanded of each one of us? In the eighteen dialogues with Professor Allan W. Anderson, Emeritus Professor of Religious Studies at San Diego State University, J. Krishnamurti indicates that pinning our hopes on organized religion, science, political idealogy or the market economy not only fails to address basic human problems but actually creates them.

The way out of our difficulties, Krishnamurti states, can only start in the mind of each one of us, in an awareness of the way we actually perceive life, ourselves and others. Professor Anderson, throughout these dialogues, refers to many passages of Western and Eastern religious scriptures that he believes have been misunderstood and which in fact support Krishnamurti’s statements. The dialogues reproduced in an edited and slightly abridged version in this book, took place at San Diego State University from 18 to 28 February 1974.

From Dialogue XIV – ‘Death, Life and Love are Indivisible – The Nature of Immortality’ (p. 193):

Krishnamurti:

” That’s the most absurd thing. Now what we are discussing, sir, is the understanding of death, its relation to living and this thing called love. One cannot possibly understand the immensity – and it is immense – of this thing called death unless there is real freedom from fear. That’s why we talked sometime ago about the problem of fear. Unless the mind really frees itself from fear there is no possibility of understanding the extraordinary beauty, strength, and vitality of death. “

By William Elliott.

267 Pages | First Quest Edition 1995 | Hardcover | Quest Books, U.S.A. | ISBN: 0835607089.

An ordinary person seeks the meaning of life in meetings with extraordinary people.

With intrepid good spirits Elliott interviews world’s foremost spiritual figures, acquainting us with their exuberant earthly charms as well as their insight and intelligence. Along with Elliott, meet Mother Theresa, His Holiness the Dalai Lama, Norman Vincent Peale, Elisabeth Kübler-Ross, Ram Dass, Rabbi Harold Kushner, B.F. Skinner, Pir Vilayat Khan and a dozen other contemporary sages.

From page 266 & 267:

” I have seen cosmic beings and other worlds,
yet without seeing a flower it is nothing.
I have stopped my breath and been at one,
yet without the love of two is nothing.
I have felt pure joy and all that it brings,
yet the greatest is to feel the pain of others.
I have predicted the future and the thoughts of others,
yet my own honesty eludes me.
I have been angelic, virtuous, and of pure heart,
yet without being human it is nothing.
Why do I crave other worlds
when the needy are here?
Why am I content with the joy of my world
when other cry?
What does this mean?
After communing with God and defeating the Devil,
Jesus simply said, ‘I am a man.’
Though he had the power to see all and everything,
the Buddha was accidentally poisoned and died.
We live side by side with paradox and illusion.
Of these things it is hard to speak.
To tie a rock to a cloud –
is this possible?
And if it is,
does the cloud descend to meet the rock
or does the rock rise to meet the cloud? “