2020.06.27–2020.06.28

Contents

Krishnamurti J & Rajagopal D (ed.) (1964) Think on These Things

Editor’s Note

01. The Function of Education: Education is not just about imparting knowledge but also about shaping the whole person. It should help us understand ourselves and the world around us.

02. The Problem of Freedom: Freedom is a complex concept. We often think we are free, but are we really? True freedom comes from within, not from external circumstances.

03. Freedom and Love: Love and freedom are intertwined. Without love, there can be no true freedom. And without freedom, love cannot flourish.

04. Listening: Listening is an important skill. We should learn to listen not only to others but also to our own inner voice.

05. Creative Discontent: Discontent can be a driving force for change. We should not be satisfied with the status quo but should always strive for something better.

06. The Wholeness of Life: Life is not just about work or study. It is about the whole experience, including our relationships, our hobbies, and our spiritual growth.

07. Ambition: Ambition can be good or bad. It depends on what we are ambitious for. If our ambition is to serve others and make the world a better place, then it is a positive force.

08. Orderly Thinking: Orderly thinking helps us to make sense of the world. We should learn to think clearly and logically, without being influenced by our emotions or prejudices.

09. An Open Mind: An open mind is essential for learning and growth. We should be willing to consider new ideas and perspectives, even if they challenge our existing beliefs.

10. Inward Beauty: True beauty comes from within. It is not just about physical appearance but also about our character, our values, and our spirit.

11. Conformity and Revolt: Conformity and revolt are two sides of the same coin. We should not blindly conform to the norms and values of society, but neither should we revolt for the sake of revolt.

12. The Confidence of Innocence: Innocence gives us confidence. When we are innocent, we are not afraid to take risks and try new things.

13. Equality and Freedom: Equality and freedom are two fundamental human rights. We should strive for a society where everyone is equal and free, regardless of their race, gender, or social status.

14. Self Discipline: Self discipline is necessary for achieving our goals. We should learn to control our impulses and desires and focus on what is important.

15. Cooperation and Sharing: Cooperation and sharing are essential for building a harmonious society. We should learn to work together and share our resources with others.

16. Renewing the Mind: The mind needs to be renewed regularly. We should engage in activities that stimulate our thinking and expand our horizons.

17. The River of Life: Life is like a river, constantly flowing and changing. We should learn to go with the flow and adapt to the changes around us.

18. The Attentive Mind: An attentive mind helps us to be more aware of our surroundings and our inner experiences. We should learn to pay attention to the present moment and not get distracted by the past or the future.

19. Knowledge and Tradition: Knowledge and tradition are important, but they should not limit our thinking. We should learn from the past but also be open to new ideas and ways of doing things.

20. To Be Religious Is to Be Sensitive to Reality: Religion is not just about going to church or temple. It is about being sensitive to the reality around us and living a life of compassion and love.

21. The Purpose of Learning: The purpose of learning is not just to pass exams or get a good job. It is about developing our skills, expanding our knowledge, and becoming better human beings.

22. The Simplicity of Love: Love is a simple thing. It does not require complicated explanations or gestures. It is about being kind, caring, and understanding towards others.

23. The Need to Be Alone: We all need some time alone to think, reflect, and recharge. Solitude can help us to better understand ourselves and our place in the world.

24. The Energy of Life: Life is full of energy. We should learn to harness this energy and use it to achieve our goals and make a positive impact on the world.

25. To Live Effortlessly: Living effortlessly does not mean being lazy or irresponsible. It means living in a state of balance and harmony, where we are able to do what we need to do without getting stressed or exhausted.

26. The Mind Is Not Everything: The mind is an important part of us, but it is not everything. We also have our emotions, our intuition, and our spirit, which are equally important.

27. To Seek God: Seeking God is a personal journey. It is about finding meaning and purpose in life and connecting with something greater than ourselves.

Index to Question

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We all have the tendency to show off. The wealthy flaunt their expensive cars, the girls enhance their beauty, and the boys strive to appear smart, all aiming to display what they possess. It's a rather strange world, isn't it? Consider a lily or a rose; it never pretends, and its beauty lies in being true to itself.

In biology, there's a phenomenon called the sport, which is a sudden and spontaneous deviation from the norm. If you have a garden and cultivate a particular flower species, one morning you might discover something entirely new emerging from that species. This new thing is the sport. Being novel, it stands out, and the gardener takes a special interest in it. Life is similar. The moment you take risks, something happens within and around you. Life comes to your aid in various forms, which may not always be pleasant, such as misery, struggle, or starvation. However, when you embrace life, things start to unfold. But we often don't want to invite life; instead, we prefer to play it safe, and those who do so end up living and dying uneventfully. Isn't that the case?

The question arises: is there a perceiver, or only perception? Is there a thinker, or only thinking? Surely, the thinker doesn't exist first. First, there is thinking, and then thinking creates the thinker, which means a separation occurs within thinking. It is when this separation takes place that the watcher and the watched, the perceiver and the object of perception, come into being. As the questioner points out, if you observe your mind, if you watch a thought, that thought disappears, it fades away. In reality, there is only perception, not a perceiver. When you look at a flower and simply see it, at that moment, is there an entity that sees? Or is there only seeing? Seeing the flower makes you say, "How nice it is, I want it," and thus the "I" is created through desire, fear, greed, ambition, which follow in the wake of seeing. It is these that give rise to the "I," and without them, the "I" does not exist.

If you delve deeper into this whole question, you will discover that when the mind is extremely quiet, completely still, without a movement of thought and therefore no experiencer, no observer, then that very stillness has its own creative understanding. In that stillness, the mind is transformed into something else. However, the mind cannot achieve that stillness through any means, any discipline, or any practice. It doesn't come about by sitting in a corner and trying to concentrate. That stillness arrives when you understand the ways of the mind. It is the mind that has created the stone images that people worship, the Gita, the organized religions, and countless beliefs. To discover what is real, you must go beyond the creations of the mind.

We accept sorrow as an inevitable part of life and construct philosophies around it. We justify sorrow and claim that it is necessary to find God. On the contrary, I say that there is sorrow because man is cruel to man. Also, we don't understand many things in life that bring sorrow, such as death, unemployment, and seeing the poor in their misery. We don't understand all this, so we suffer. The more sensitive one is, the more one endures. Instead of understanding these things, we justify sorrow. Instead of rebelling against this entire rotten system and breaking free from it, we merely adjust ourselves to it. To be free from sorrow, one must be free from the desire to cause harm and also from the desire to do "good," the so-called good that is equally a result of our conditioning.

Knowledge has a peculiar aspect. You may possess a great deal of knowledge and accumulate vast amounts of information. However, a mind clouded by knowledge and burdened with information is incapable of discovery. It may utilize a discovery through knowledge and technique, but the discovery itself is something original that suddenly dawns on the mind regardless of knowledge, and it is this explosion of discovery that is essential. Most people, especially in this country, are so suffocated by knowledge, tradition, opinion, and the fear of what their parents or neighbors will say that they lack confidence. They are like the living dead, and that is the effect of the burden of knowledge on the mind. Knowledge is useful, but without something else, it can also be highly destructive, as is being demonstrated by world events at present.

Listen to the question: Why do I hate myself when I don't study as I should? Why do I hate myself when I'm not nice as I ought to be? In other words, why don't I live up to my ideals? Wouldn't it be much simpler not to have ideals at all? If you had no ideals, would you then have any reason to hate yourself? So, why do you say, "I must be kind, I must be generous, I must pay attention, I must study"? If you can figure out why and be free from ideals, perhaps you will act quite differently, which I will discuss shortly. Why do you have ideals? Firstly, because people have always told you that if you don't have ideals, you're a worthless person. Society, whether following the communist or capitalist model, says, "This is the ideal," and you accept it and try to live up to it, don't you? Now, before you attempt to live up to any ideal, shouldn't you find out if it's necessary to have ideals at all? Surely, that would make much more sense. You have the ideals of Rama and Sita, and many other ideals that society has given you or that you've invented for yourself. Do you know why you have them? Because you're afraid to be who you are.

Let's keep it simple and not complicate matters. You're afraid to be who you are, which means you lack confidence in yourself. That's why you try to be what society, your parents, and your religion tell you to be. Now, why are you afraid to be who you are? Why don't you start with who you are instead of who you should be? Without understanding who you are, merely trying to change into what you think you should be has no meaning. Therefore, discard all ideals. I know the older generation won't like this, but it doesn't matter. Scrap all ideals, drown them in the river, throw them into the wastepaper basket, and start with who you are. What are you? You're lazy, you don't want to study, you want to play games, you want to have a good time, like all young people. Begin with that. Use your mind to examine what you mean when you talk about having a good time. Find out what's actually involved in it, not what your parents or your ideals say. Use your mind to discover why you don't want to study. Use your mind to figure out what you want to do in life, not what society or some ideal tells you to do. If you dedicate your entire being to this inquiry, then you're a revolutionary. Then you have the confidence to create, to be who you are, and in that, there is an ever-renewing vitality. But the other way, you're dissipating your energy in trying to be like someone else.

Don't you see that it's truly an extraordinary thing that you're so afraid to be who you are? Because beauty lies in being who you are. If you recognize that you're lazy, that you're stupid, and if you understand laziness and face stupidity without trying to change it into something else, then in that state, you'll find there's an enormous release, great beauty, and great intelligence.

Why is it that we're always asking, begging, wanting, stealing? Because within ourselves, there's nothing. Inwardly, psychologically, we're like an empty drum. Being empty, we try to fill ourselves, not only by stealing things but also by imitating others. Imitation is a form of stealing: you're nothing, but he is someone, so you try to get some of his glory by copying him. This corruption pervades human life, and very few are free from it. So, what's important is to find out if the inward emptiness can ever be filled. As long as the mind is seeking to fill itself, it will always be empty. When the mind is no longer concerned with filling its own emptiness, only then does that emptiness cease to exist.

Do you think that your fellow beings are full of confidence? They may strut around and put on airs, but you'll find that behind the show of confidence, most people are empty, dull, mediocre, and they have no real confidence at all. And why do we want to be loved? Don't you want to be loved by your parents, teachers, friends? And if you're an adult, you want to be loved by your wife, husband, children, or your guru. Why is there this constant craving to be loved? Listen carefully. You want to be loved because you don't love, but the moment you love, it's over. You're no longer wondering whether someone loves you or not. As long as you demand to be loved, there's no love in you. And if you feel no love, you're ugly, brutish, so why should you be loved? Without love, you're a dead thing, and when the dead thing asks for love, it's still dead. Whereas, if your heart is full of love, then you never ask to be loved. You never hold out your begging bowl for someone to fill it. It's only the empty who ask to be filled, and an empty heart can never be filled by chasing after gurus or seeking love in a hundred other ways.

Is there any fundamental difference between us? Obviously, there are differences in form, speech, knowledge, manners, tradition, and culture. But whether we're Brahmins or non-Brahmins, whether we're Americans, Russians, Japanese, Chinese, or whatever, isn't there a great similarity between us all? We're all afraid, we all want security, we all want to be loved, we all want to eat and be happy. But you see, the superficial differences destroy our awareness of the fundamental similarity between us as human beings. To understand and be free from that similarity brings about great love and great thoughtfulness. Unfortunately, most of us are caught up in and divided by the superficial differences of race, culture, and belief. Beliefs are a curse; they divide people and create antagonism. It's only by going beyond all beliefs, beyond all differences and similarities, that the mind can be free to discover what is true.

Like most people, you have ideals, don't you? And the ideal is not real, not factual; it's what should be, something in the future. Now, what I'm saying is this: forget the ideal and be aware of who you are. Don't pursue what should be but understand what is. The understanding of who you actually are is far more important than the pursuit of who you should be. Why? Because in understanding who you are, a spontaneous process of transformation begins, whereas in becoming who you think you should be, there's no change at all, only a continuation of the same old thing in a different form. If the mind, realizing that it's stupid, tries to change its stupidity into intelligence, which is what should be, that's silly. It has no meaning, no reality; it's only the pursuit of a self-projection, a postponement of the understanding of what is. As long as the mind tries to change its stupidity into something else, it remains stupid. But if the mind says, "I realize that I'm stupid, and I want to understand what stupidity is, so I'll go into it, I'll observe how it comes into being," then that very process of inquiry brings about a fundamental transformation.

"What is the significance of the word 'progress'?" Is there such a thing as progress? You see the bullock cart moving at two miles an hour, and that extraordinary thing called the jet plane traveling at 600 or more miles per hour. That's progress, isn't it? There's technological progress: better means of communication, better health, and so on. But is there any other form of progress? Is there psychological progress in the sense of spiritual advancement through time? Is the idea of progress in spirituality really spiritual, or merely an invention of the mind?

You know, it's very important to ask fundamental questions, but unfortunately, we find very easy answers to fundamental questions. We think the easy answer is a solution, but it's not. We must ask a fundamental question and let that question operate, let it work within us to find out what the truth is. Progress implies time, doesn't it? After all, it has taken us centuries to progress from the bullock cart to the jet plane. Now, we think that we can find reality or God in the same way, through time. We're here, and we think of God as being over there or somewhere far away, and to cover that distance, that intervening space, we say we need time. But God or reality is not fixed, and neither are we fixed. There's no fixed point from which to start and no fixed point towards which to move. For reasons of psychological security, we cling to the idea that there's a fixed point in each of us and that reality is also fixed, but this is an illusion, it's not true. The moment we want time in which to evolve or progress inwardly, spiritually, what we're doing is no longer spiritual because truth is not of time. A mind that is caught up in time demands time to find reality. But reality is beyond time; it has no fixed point. The mind must be free of all its accumulations, conscious as well as unconscious, and only then is it capable of finding out what is truth, what is God.

You hear something that you think is right and you want to carry it out in your everyday life, so there's a gap between what you think and what you do, isn't there? You think one thing and do something else. But you want to put into practice what you think, so there's this gap between action and thought, and then you ask how to bridge the gap, how to link your thinking to your action. Now, when you really want to do something, you do it, don't you? When you want to go and play cricket or do some other thing that you're really interested in, you find ways and means of doing it. You never ask how to put it into practice. You do it because you're eager, because your whole being, your mind and heart, are in it.

But in this other matter, you've become very cunning. You think one thing and do another. You say, "That's an excellent idea, and intellectually I approve, but I don't know what to do about it, so please tell me how to put it into practice," which means you don't want to do it at all. What you really want is to postpone action because you like to be a little bit envious or whatever it is. You say, "Everybody else is envious, so why not I?" and you just carry on as before. But if you really don't want to be envious and you see the truth of envy as you see the truth of a cobra, then you cease to be envious, and that's the end of it. You never ask how to be free of envy. So, what's important is to see the truth of something and not ask how to carry it out, which really means you don't see the truth of it. When you meet a cobra on the road, you don't ask, "What am I to do?" You understand very well the danger of a cobra and you stay away from it. But you've never really examined all the implications of envy. Nobody has ever talked to you about it, gone into it very deeply with you. You've been told that you mustn't be envious, but you've never looked into the nature of envy. You've never observed how society and all the organized religions are built on it, on the desire to become something. But the moment you go into envy and really see the truth of it, envy disappears.

To ask, "How am I to do it?" is a thoughtless question because when you're really interested in something that you don't know how to do, you go at it and soon begin to find out. If you sit back and say, "Please tell me a practical way to get rid of greed," you'll continue to be greedy. But if you inquire into greed with an alert mind, without any prejudice, and if you put your whole being into it, you'll discover for yourself the truth of greed, and it is the truth that frees you, not your looking for a way to be free.

Now, why does the mind deteriorate? Have you ever thought about it? Being still very young, and if you haven't already been made dull by society, by your parents, by circumstances, you have a fresh, eager, curious mind. You want to know why the stars exist, why the birds die, why the leaves fall, how the jet plane flies. You want to know so many things. But that vital urge to inquire, to find out, is soon smothered, isn't it? It's smothered by fear, by the weight of tradition, by our own inability to face this extraordinary thing called life. Haven't you noticed how quickly your eagerness is destroyed by a sharp word, by a disparaging gesture, by the fear of an examination or the threat of a parent, which means that sensitivity is already being pushed aside and the mind is being made dull?

Another cause of dullness is imitation. You're made to imitate by tradition. The weight of the past forces you to conform, to toe the line, and through conformity, the mind feels safe, secure. It establishes itself in a well-oiled groove so that it can run smoothly without disturbance, without a quiver of doubt. Watch the grown-up people around you, and you'll see that their minds don't want to be disturbed. They want peace, even though it's the peace of death, but real peace is something entirely different. When the mind establishes itself in a groove, in a pattern, haven't you noticed that it's always prompted by the desire to be secure? That's why it follows an ideal, an example, a guru. It wants to be safe, undisturbed, so it imitates. When you read in your history books about great leaders, saints, warriors, don't you find yourself wanting to copy them? Not that there aren't great people in the world, but the instinct is to imitate great people, to try to become like them, and that is one of the factors of deterioration because the mind then sets itself in a mould.

Furthermore, society doesn't want individuals who are alert, keen

A completely original book awaits you, one that is not only universal but also will never lose its relevance. It has the power to force you to think originally, to break free from the shackles of conventional thought. This book has a complete grammar to its philosophy, and every word is specifically defined with such precision that by the end of the book, you will have a clear understanding of the concepts that the author is going to reiterate. It is a literary masterpiece that challenges your intellect and broadens your perspective. You will find yourself engaged from the very first page, as the author takes you on a journey through his unique philosophical world. Prepare to be amazed, enlightened, and transformed by this extraordinary book.

The key message of this series of talks and Q&A sessions is: question everything; don't just live as you've been told to - wake up and mindfully examine the status quo.

There are several passages that, without any counterbalancing, could be taken to recommend tearing everything in “society” down and starting over from scratch. I'm not sure if Krishnamurti really intends this or if he's just hitting the note of revolution the hardest because he feels his audience is out of balance in the direction of order and tradition. But if he really believes we should tear it all down and start over, I'm afraid he's blind to the dangers of zealous, radical, and arrogant “reform” projects. For example, we can look at Dostoevsky's The Possessed.

The counterbalancing needed here is neatly summarized in this quote attributed to G. K. Chesterton: “The more modern type of reformer goes gaily up to [the fence across the road] and says, ‘I don't see the use of this; let us clear it away.’ To which the more intelligent type of reformer will do well to answer: ‘If you don't see the use of it, I certainly won't let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it.’” Paraphrased more succinctly, this is often rendered as: “Don't ever take a fence down until you know the reason it was put up.”

Many could read this book and conclude, “he's right, let's burn it all down.” Hopefully there's enough in here to lead readers to the better conclusion, “he's right, let's figure out why things are the way they are and decide for ourselves which actions we should take to make them better.”

Potent Quotables:

The traditions to which you conform unthinkingly—to understand all these and become free from them requires deep insight; but you generally give in to them because inwardly you are frightened.

Freedom is really a state of mind in which there is no fear or compulsion, no urge to be secure.

Surely, order comes into being only through virtue; for unless you are virtuous, not merely in the little things, but in all things, your life becomes chaotic… When a man tries to be orderly, his life may be very precise, but it has lost that quality of gentleness which comes into being only when, like with the flower, there is no effort. So our difficulty is to be precise, clear and expansive without effort.

Life never comes to the aid of those who merely yield to some demand out of fear. But if you say, “This is what I really want to do and I am going to pursue it,” then you will find that something miraculous takes place. You may have to go hungry, struggle to get through, but you will be a worthwhile human being, not a mere copy, and that is the miracle of it.

To seek reality requires immense energy; and, if man is not doing that, he dissipates his energy in ways which create mischief, and therefore society has to control him.

The function of education is to bring about a release of energy in the pursuit of goodness, truth, or God, which in turn makes the individual a true human being and therefore the right kind of citizen. But mere discipline, without full comprehension of all this, has no meaning, it is a most destructive thing.

Most of us are afraid. We are afraid of our parents, of our teachers, of the priest, of the government, of the boss; we are afraid of ourselves. So life becomes a thing of fear, of darkness, and that is why man is callous.

Krishnamurti's ideas are thought-provoking, but we must approach them with a balanced and rational mind. We should question the status quo, but also be cautious about blindly tearing down everything. We need to understand the reasons behind the existing systems and traditions before deciding whether to change them. Education should play a crucial role in helping us develop the ability to think independently and make wise decisions. By facing our fears and pursuing what we truly believe in, we can become better individuals and contribute to a more harmonious society.

In conclusion, while Krishnamurti's message has its merits, we must not forget the importance of counterbalancing and critical thinking. We should strive to find a middle ground between revolution and conservation, between questioning and respecting the established order. Only in this way can we hope to create a better world for ourselves and future generations.

Let us not be swayed by extreme views or hasty judgments. Instead, let us take the time to understand the complex issues at hand and make informed decisions based on our own insights and values. As we move forward on this journey of self-discovery and social transformation, may we always remember the words of Chesterton and approach every “fence” with curiosity and wisdom.

After all, it is only by understanding the past that we can build a better future.

This passage is from one of the books by Krishnamurti that I like the most.

It emphasizes that real life involves engaging in activities that one loves wholeheartedly, without inner contradictions or conflicts between actions and what one believes one should do. When this happens, life becomes a completely integrated process filled with tremendous joy. However, this can only occur when there is no psychological dependence on anyone or any society, and when there is complete inner detachment. Only then is there a possibility of truly loving what one does. It doesn't matter if one gardens, becomes a prime minister, or does something else; the key is to love the activity, and from that love comes an extraordinary sense of creativity.

J. Krishnamurti's words in "Think on These Things" chap. 8 offer profound insights into the nature of a fulfilling life and the importance of following one's passion with authenticity and freedom from external dependencies.

This is the first book by Krishnamurti that I’ve read. I purchased it based on the recommendation of an elder whom I hold in deep respect.

At first, I had the impression that Krishnamurti was a religious leader. However, once I began reading the book, I came to realize that he is quite the contrary.

Just like OSHO, he has a significant following around the world. But unlike others, I learned that he is vehemently opposed to being regarded as a religious leader, a guru, or having any kind of cult-like following.

Even though he doesn't ascribe any title to himself, I firmly believe that he is one of the philosophers of the last century. He was an individual who had developed himself in numerous areas.

Although I don't entirely concur with him on some topics, I am convinced that the book is most definitely worth reading.

It offers unique perspectives and profound insights that can stimulate our thinking and broaden our horizons.

His ideas challenge the status quo and encourage us to question our beliefs and assumptions.

Overall, reading this book has been a thought-provoking and enriching experience for me.

I would highly recommend it to anyone who is interested in exploring different philosophical and spiritual ideas.

I have read several Krishnamurti books.

Among them, there have been a few that have had a significant impact on my perception of many things and have resonated with me in a very profound way.

This is one of them. Krishnamurti's works are like a guiding light, leading me to explore the depths of my inner self and the nature of the world around me.

His profound insights and unique perspectives have made me question many of my long-held beliefs and assumptions, and have opened my eyes to new ways of seeing and understanding.

Each time I pick up one of his books, I am transported into a world of thought and reflection, where I am challenged to think deeply and critically about my life and the choices I make.

This particular book has been especially meaningful to me, as it has addressed some of the most pressing issues and concerns in my life, and has provided me with valuable guidance and inspiration on my journey of self-discovery.

I am truly grateful to Krishnamurti for his remarkable body of work, and I look forward to continuing to explore his ideas and teachings in the years to come.

One can never have enough Krishnamurti. His teachings have a profound impact on our lives.

He encourages us to think deeply about various aspects of life, not because he dictates it, but because it is a matter of sanity.

If we live and love honestly, we will realize the importance of self-reflection and understanding.

Krishnamurti's ideas challenge us to question our beliefs, values, and assumptions.

He makes us aware of the conditioning that we have received from society, family, and education.

By doing so, we can break free from the limitations and prejudices that hold us back.

His teachings also emphasize the significance of living in the present moment and being fully aware of our thoughts, emotions, and actions.

When we are truly present, we can experience life in its fullness and find true happiness and fulfillment.

In conclusion, Krishnamurti's teachings are a source of inspiration and guidance for those who seek to live a more meaningful and purposeful life.

We should continue to study and reflect on his ideas, and apply them to our daily lives.

Spiritual-esque Type Shit: A Q&A and Teachings in India

Heh. Yeah, so you might be wondering what it would be like to live in Cali and be Buddha. Well, here's a little insight based on the Q&A and teachings he gave in India.

People would come to him with all sorts of questions. Some about love, some about suffering, and others about finding inner peace. He would patiently listen and then offer his profound wisdom.

He taught that true happiness comes from within, not from external possessions or achievements. That we should learn to let go of our attachments and embrace the present moment.

He also emphasized the importance of compassion and kindness towards others. That by helping those in need, we are actually helping ourselves.

These teachings, although simple, have the power to transform our lives. So, if you ever find yourself in Cali or anywhere else, remember the words of the Buddha and strive to live a more spiritual and fulfilling life.

Wow! Krishnamurti is truly one of my most cherished Indian philosophers.

His insights into the world around us are simply penetrating. He delves deep into a plethora of subjects such as education, life, love, freedom, discipline, and the mind.

His ability to offer profound understanding stems from a delicate equilibrium of the mind, heart, and soul.

Even today, when I read some of his passages, they send shivers down my spine, awakening a sense of realization within me.

I have perused numerous books from his extensive library, yet this particular one stands out as the most profound for me.

Although it is written in an accessible style, the messages within its pages are weighty with truth and love.

It may require considerable time and reflection to fully contemplate and absorb the depth of its teachings.

Namaste...