G criticizes everything there is under the spiritual business - be it Gurus or Gods but I see U. G as necessary balance which equalizes the rosy picture presented by the mainstream Gurus.
Bottom Line : Not for faint hearted. Jul 16, Phil rated it it was ok. Serves as a good biography to U.
G, the questions asked here are pretty redundant and much so annoying and in my view not worth the read, since it is just U. G having to repeatedly repeat himself. Feb 10, Anup Shivarkar rated it it was amazing. This book can lead you to depression. UG is brutally honest and tears down all the institutions we have built in our mind.
Leave no hope, nothing to cling to. Be forewarned. May 28, Holly rated it really liked it Shelves: metaphysics-and-spirituality. Very much reminiscent of "Psychology of Man's Evolution". Krishnmurti has an intriguing approach to communicating knowing, being present, or listening. However, I believe possibly due to the linguistic limitations of the translation or the translator is n Very much reminiscent of "Psychology of Man's Evolution". However, I believe possibly due to the linguistic limitations of the translation or the translator is not fully communicated.
This is a book translated from a series of interviews with Krishnmurti. The questions are posed and the question is re framed in traditional personal growth teaching style to use the question to relens the light of the question to create the answer through an optical shift.
Monty would love this fella. Sep 02, Brad Goins rated it it was amazing. Like all of U. As the title indicates, if the pursuit of enlightenment is idealized, it actually becomes a hindrance to the person involved. So, this is not Like all of U.
So, this is not a happy happy read. But if you're interested in tearing down your ideas about the importance of your self or ego, this book could very well do the trick.
An engaging read. Warning: don't confuse U. Sep 13, Ashwin rated it really liked it Shelves: spirituality-and-psychology , favorites. A must read for all the seekers wasting their lives, seeking something that does not exist. Krishnamurti's style is pretty brash, yet the content he delivers can't b e missed. If you're expecting to get motivated, i'd recommend you to not read this, cuz this book is only gonna demotivate you. I also realized where UG differs from his contemporary JK after reading this book.
JK can motivate you, but its just a palliative. UG will shatter you views, but he's honest A must read for all the seekers wasting their lives, seeking something that does not exist. UG will shatter you views, but he's honest Mar 27, Steven Atkinson rated it it was amazing. You are probably reading this book because you seek enlightenment, let me save you some time and bother, there is no such thing as enlightenment, you are wasting your time, so please give up now and go be yourself, that is all you can do.
But if being you is to seek enlightenment then please carry on, read this book and enjoy, namaste Jul 06, Sidd rated it really liked it. Dheeraj Mishra rated it really liked it Oct 21, Andrew rated it it was amazing Aug 08, Adrian Scurtu rated it liked it Nov 14, Shivanand Shahapur rated it really liked it Jul 07, Jagvir rated it liked it Aug 14, Peter rated it it was amazing Mar 22, Matt Sherman rated it really liked it Jan 17, Malina Malina rated it it was amazing Aug 10, Nicolas C Grey rated it it was amazing Apr 15, Sajan P Roy rated it it was amazing Oct 24, Ivan Vitas rated it liked it Jun 28, Rogier rated it it was amazing May 26, Nishant Singh rated it it was amazing Sep 30, There are no discussion topics on this book yet.
Be the first to start one ». Readers also enjoyed. About U. Uppaluri Gopala Krishnamurti also known as U. Krishnamurti, was an Indian thinker who said that there is no "enlightenment".
Although necessary for day to day functioning of the individual, in terms of the Ultimate Reality or Truth he rejected the very basis of thought and in doing so negated all systems of thought and knowledge in reference to It. G was born on July 9, in Machilipatnam, a town in coastal Andhra Pradesh, India, and raised in the nearby town of Gudivada. His mother died seven days after he was born, and he was brought up by his maternal grandfather, a wealthy Brahmin lawyer, who was also involved in the Theosophical Society.
During the same period of his life, U. To that end, between the ages of fourteen and twenty-one, he undertook all kinds of spiritual exercise, determined to find out whether moksha was possible.
Wanting to achieve that state, he had also resolved to prove that if there were people who have thus "realized" themselves, they could not be hypocritical. As part of this endeavor, he searched for a person who was an embodiment of such "realization".
These assertions, he stated, cannot be considered as a "teaching", that is, something intended to be used to bring about a change. He insisted that the body and its actions are already perfect, and he considered attempts to change or mold the body as violations of the peace and the harmony that is already there. The psyche or self or mind, an entity which he denied as having any being, is composed of nothing but the "demand" to bring about change in the world, in itself, or in both.
Furthermore, human self-consciousness is not a thing, but a movement, one characterized by "perpetual malcontent" and a "fascist insistence" on its own importance and survival. However, he accepted the concept of a world mind, which according to him contained the accumulation of the totality of man's knowledge and experience.
He also used 'thought sphere' atmosphere of thoughts synonymously with the term 'world mind'. He stated that human beings inhabit this thought realm or thought sphere and that the human brain acts like an antenna, picking and choosing thoughts according to its needs. The self-consciousness or 'I' in human beings is born out the need to give oneself continuity through the constant utilization of thought.
When this continuity is broken, even for a split second, its hold on the body is broken and the body falls into its natural rhythm. Thought also falls into its natural place — then it can no longer interfere or influence the working of the human body.
In the absence of any continuity the arising thoughts combust. He stated that we inhabit a thought realm. When the continuity of thought is broken, even for a split second, its hold on the body is broken and the body falls into its natural rhythm.
In its natural state, the senses of the body take on independent existences uncoordinated by any 'inner self' and the ductless glands that correspond to the locations of the Hindu chakras become reactivated.
UG described how it is the pineal gland Ajna Chakra that takes over the functioning of the body in the natural state, as opposed to thought. Books by U. When Dana Schwartz started writing about a 19th-century pandemic ravaging Edinburgh in her latest book, Anatomy: A Love Story, she had no idea Read more It is ten o'clock in the night.
He won't see you; he won't see anybody at all. Somehow he came. Then I put this scrapbook before him — this was me: my lectures, The New York Times' comments on my lectures, my background. Somehow I had kept that book with me, the scrapbook which my manager had prepared in America. We have a policy not to let anybody use the meditation room after eight o'clock. Stay in the hotel tonight, and come back. Next day I went there at twelve o'clock, tired. They were eating. They gave me lunch.
For the first time I had a real meal. I had lost even the appetite for food; I didn't know what hunger was or what thirst was. After lunch the Swami called me and said "I am looking for a man exactly like you. My assistant who was doing the editorial work is mentally ill — he has ended up in the hospital. I have to bring out this Vivekananda Centenary number. You are the right man for me to have at this time.
You can help me. Maybe I did editing in those days, but now I can't do anything. I'm a finished man. I can't be of any help in that direction.
He could have had anybody he wanted, but he said "No, no, no, it is all right. Rest for some time, stay here, I'll take care of you. Give me a room, and I will wash your dishes or do something, but that kind of work I am singularly incapable of.
He was also giving me money, five pounds, like all the other swamis. For the first time I had five pounds to spend, so, "What to do with this? There was a time when I could write a cheque for one hundred thousand rupees; after some time, not even one paisa in my pocket; now five pounds.
I used to stay at the mission and do work in the morning, eat there at one o'clock and go off to a movie. There came a time when I could not find any movie to see. In the London outskirts they used to show three movies for one shilling, or something like that, so I exhausted all the movies and spent all that money. I used to sit there in the meditation room, wondering at these people meditating: "Why are they doing all those silly things?
But I had a very strange experience in that meditation center. Whatever it was — my own projection or something — the facts are there: for the first time I felt some peculiar I was sitting, doing nothing, looking at all those people, pitying them: "These people are meditating. Why do they want to go in for samadhi? They are not going to get anything — I have been through all that — they are kidding themselves. What can I do to save them from wasting all their lives doing all that kind of thing?
It is not going to lead them anywhere. Suddenly I found something was moving: some energy was coming out from the penis and through this head as if there was a hole. It was moving like this in circles in the clockwise direction, and then in the anticlockwise direction. It was such a funny thing for me, but I didn't relate this to anything at all.
I was a finished man. Somebody was feeding me, somebody was taking care of me, there was no thought of the morrow, yet inside of me there was some kind of a thing: "It is a perverse way of living. It is perversity carried to its extremity. This is not anything. After three months I said "I'm going. I can't do this kind of thing. Then I decided You see, I still had an airline ticket to return to India, so I went to Paris, turned in the ticket and made some money because it was paid in dollars.
With this thirty-five pounds I think I had about a hundred and fifty pounds. For three months I lived in Paris in some hotel, wandering in the streets as I had done before. The only difference was that now I had some money in my pocket. But slowly this money disappeared. After three months I decided I must go, but I resisted returning to India. Somehow I didn't want to go to India.
Because of my family, the children, I was frightened of returning to India — that would complicate matters — all of them would come to me.
I didn't want to go at all; I resisted that. I had had a bank account in Switzerland for years and years — I thought I still had some money there. The last resort was to go to Switzerland and take the money out and then see what happened. So I came out of the hotel and got into a taxi and said "Take me to the Gare de Lyon. So, he dropped me at the Gare de Lyon, and I got into the train going to Geneva. I landed in Geneva with a hundred and fifty francs, or something to spend.
I continued to stay in a hotel though I had no money to pay the bill. After two weeks they produced the bill: "Come on, money! What about the bill? I threw up my hands. The only thing left to me was to go to the Indian Consulate and say "Send me to India.
I am finished, you see. What do you think? Try and get some money from India, and in the meantime come and stay with me. There I met this Swiss lady Valentine de Kerven.
She was the translator at the Indian Consulate, but that day she happened to be there at the reception desk because the receptionist was absent or something. We started talking, and then we became close friends. She said "If you want to stay, I can arrange for you to stay in Switzerland. If you don't want to go to India, don't go.
She gave up her job. She is not rich; she has just a little money, her pension, but we can live on this money. So, we went to Saanen. That place has some significance to me. I had been there in '53 while travelling through that area, and when I saw this place, Saanen, something in me said "Get off the train and spend some time here," so I spent one week there.
I said to myself "This is the place where I must spend the rest of my life. So this unfulfilled dream materialized. We went to Saanen because I had always wanted to live there, so I continue to live there. Then J. Krishnamurti chose Saanen, for some reason or the other, for his meetings every summer — this chap started coming to Saanen.
I lived there; I was not interested in Krishnamurti or anything. I was not interested in anything. For example, Valentine lived with me for a few years before my forty-ninth year. She can tell you that I never talked of this at all to her — my interest in truth, reality — nothing. I never discussed this subject with her at all, nor with anybody else. There was no search in me, no seeking after something, but something funny was going on. During that time I call it the 'incubation' all kinds of things were happening to me inside — headaches, constant headaches, terrible pains here in the brain.
I swallowed I don't know how many tens of thousands of aspirins. Nothing gave me relief. It was not migraine or any of those known headaches, but tremendous headaches. Those aspirin pills and fifteen to twenty cups of coffee every day to free myself!
One day Valentine said "What! You are taking fifteen cups of coffee every day. Do you know what it means in terms of money? It is three or four hundred francs per month. What is this? All kinds of funny things happened to me. I remember when I rubbed my body like this, there was a sparkle, like a phosphorous glow, on the body. She used to run out of her bedroom to see — she thought there were cars going that way in the middle of the night.
Every time I rolled in my bed there was a sparkling of light, Laughs and it was so funny for me —"What is this? At first I thought it was because of my nylon clothes and static electricity; but then I stopped using nylon. I was a very skeptical heretic, to the tips of my toes; I never believed in anything; even if I saw some miracle happen before me, I didn't accept that at all — such was the make-up of this man.
It never occurred to me that anything of that sort was in the making for me. Very strange things happened to me, but I never related those things to liberation or freedom or moksha, because by that time the whole thing had gone out of my system. I had arrived at a point where I said to myself "Buddha deluded himself and deluded others.
All those teachers and saviors of mankind were damned fools — they fooled themselves — so I'm not interested in this kind of thing anymore," so it went out of my system completely. It went on and on in its own way — peculiar things — but never did I say to myself "Well, Laughs I am getting there, I am nearer to that. Nobody is nearer to that because he is different, he is prepared.
There's no readiness for that; it just hits you like a ton of bricks. Then April I happened to be in Paris when J. Krishnamurti also happened to be there. Some of my friends suggested "Why don't you go and listen to your old friend? He is here giving a talk. I said "I am not ready to pay two francs to listen to J. No, come on, let us go and do something foolish. Let's go to a strip-tease joint, the 'Folies Bergere' or the 'Casino de Paris'.
Come on, let us go there for twenty francs. I had a very strange experience at that time: I didn't know whether I was the dancer or whether there was some other dancer dancing on the stage. A very strange experience for me: a peculiar kind of movement here, inside of me. This is now something natural for me. There was no division: there was nobody who was looking at the dancer. The question of whether I was the dancer, or whether there was a dancer out there on the stage, puzzled me.
This kind of peculiar experience of the absence of division between me and the dancer, puzzled me and bothered me for some time — then we came out. The question "What is that state? It's like I always give this simile rice chaff. If a heap of rice chaff is ignited, it continues burning inside; you don't see any fire outside, but when you touch it, it burns you of course. In exactly the same way the question was going on and on and on: "What is that state?
I want it. Krishnamurti said "You have no way," but still I want to know what that state is, the state in which Buddha was, Sankara was, and all those teachers were.
Then July there arrived another phase. Krishnamurti was again there in Saanen giving talks. My friends dragged me there and said "Now at least it is a free business. Why don't you come and listen? Why did I want to know his state? He was describing something, some movements, some awareness, some silence — "In that silence there is no mind; there is action" — all kinds of things.
So, "I am in that state. What the hell have I been doing these thirty or forty years, listening to all these people and struggling, wanting to understand his state or the state of somebody else, Buddha or Jesus?
I am in that state. Now I am in that state. Then — very strange — that question "What is that state? I am in that state, but how do I know?
The next day UG's forty-ninth birthday I was sitting on a bench under a tree overlooking one of the most beautiful spots in the whole world, the seven hills and seven valleys of Saanenland. I was sitting there. Not that the question was there; the whole of my being was that question: "How do I know that I am in that state?
There is some kind of peculiar division inside of me: there is somebody who knows that he is in that state. The knowledge of that state — what I have read, what I have experienced, what they have talked about — it is this knowledge that is looking at that state, so it is only this knowledge that has projected that state.
It is the same knowledge that projected your mind there when you asked this question. You are in the same situation asking the same question, "How do I know? You are kidding yourself. You are a damned fool. But still there was some kind of a peculiar feeling that this was the state. The second question "How do I know that this is the state? Then suddenly the question disappeared. Nothing happened; the question just disappeared. I didn't say to myself "Oh, my God!
Now I have found the answer. The question has disappeared. The whole thing is finished for me, and that's all, you see. From then on, never did I say to myself "Now I have the answer to all those questions. The question disappeared. Finished, you see. It is not emptiness, it is not blankness, it is not the void, it is not any of those things; the question disappeared suddenly, and that is all.
The disappearance of his fundamental question, on discovering that it had no answer, was a physiological phenomenon, UG says, "a sudden 'explosion' inside, blasting, as it were, every cell, every nerve and every gland in my body.
Then thought cannot link up. The linking gets broken, and once it is broken it is finished. Then it is not once that thought explodes; every time a thought arises, it explodes. So, this continuity comes to an end, and thought falls into its natural rhythm.
Since then I have no questions of any kind, because the questions cannot stay there any more. The only questions I have are very simple questions "How do I go to Hyderabad? For those questions, nobody has any answers — so there are no questions any more. Everything in the head has tightened — there was no room for anything there inside of my brain.
For the first time I became conscious of my head with everything 'tight' inside of it. So, these vasanas past impressions or whatever you call them — they do try to show their heads sometimes, but then the brain cells are so 'tight' that it has no opportunity to fool around there any more. The division cannot stay there — it's a physical impossibility; you don't have to do a thing about it, you see, That is why I say that when this 'explosion' takes place I use the word 'explosion' because it's like a nuclear explosion it leaves behind chain- reactions.
Every cell in your body, the cells in the very marrow of your bones, have to undergo this 'change' — I don't want to use that word — it's an irreversible change.
There's no question of your going back. Irreversible: an alchemy of some sort. It is like a nuclear explosion, you see — it shatters the whole body. It is not an easy thing; it is the end of the man — such a shattering thing that it blasts every cell, every nerve in your body. I went through terrible physical torture at that moment. Not that you experience the 'explosion'; you can't experience the 'explosion' — but it's after-effects, the 'fall-out', is the thing that changes the whole chemistry of your body.
UG: You are talking of planes? There are no planes — no planes, no levels. You see, there is one very strange thing that happens as a result of this 'explosion' or whatever you want to call it: at no time does the thought that I am different from you come into this consciousness.
Never does that thought come into my consciousness and tell me that you are different from me or I am different from you, because there is no point here, there is no center here. Only with reference to this center do you create all the other points.
Q: You said that tremendous chemical changes have taken place in you. How do you know this? Were you ever examined, or is this an inference? UG: The after-effects of that 'explosion' , the way the senses are operating now without any co-ordinator or center — that's all I can say. Another thing: the chemistry has changed — I can say that because unless that alchemy or change in the whole chemistry takes place, there is no way of freeing this organism from thought, from the continuity of thought.
So, since there is no continuity of thought, you can very easily say that something has happened, but what actually has happened?
I have no way of experiencing this at all. Q: It may be that the mind is playing games and that I merely think I am an "exploded man.
UG: I am not trying to sell anything here. It is impossible for you to simulate this. This is a thing that has happened outside the field, the area, in which I expected, dreamed and wanted change, so I don't call this a 'change'.
I really don't know what has happened to me. What I am telling you is the way I am functioning. There seems to be some difference between the way you are functioning and the way I am functioning, but basically there can't be any difference. How can there be any difference between you and me? There can't be; but from the way we are trying to express ourselves, there seems to be. I have the feeling that there is some difference, and what that difference is is all that I am trying to understand.
So, this is the way I am functioning. UG noticed, during the week following the 'explosion', fundamental changes in the functioning of his senses. On the last day his body went through 'a process of physical death' Nirvikalpa samadhi , and the changes became permanent features. Then began the changes — from the next day onwards, for seven days — every day one change. First I discovered the softness of the skin, the blinking of the eyes stopped, and then changes in taste, smell and hearing — these five changes I noticed.
Maybe they were there even before, and I only noticed them for the first time. On the first day I noticed that my skin was soft like silk and had a peculiar kind of glow, a golden color.
I was shaving, and each time I tried to shave, the razor slipped. I changed blades, but it was no use. I touched my face. My sense of touch was different, you see, also the way I held the razor. Especially my skin — my skin was soft as silk and had this golden glow. I didn't relate this to anything at all; I just observed it. On the second day I became aware for the first time that my mind was in what I call a 'declutched state'. I was upstairs in the kitchen and Valentine had prepared tomato soup.
I looked at it, and I didn't know what it was. She told me it was tomato soup, and I tasted it, and I recognized "This is how tomato soup tastes.
I asked again "What is that? Again I tasted it. Again I swallowed and forgot. I played with this for some time. It was such a funny business for me then, this 'declutched state'; now it has become normal.
I no longer spend time in reverie, worry, conceptualization and the other kinds of thinking that most people do when they're alone. My mind is only engaged when it's needed, for instance when you ask questions, or when I have to fix the tape-recorder or something like that. The rest of the time my mind is in the 'declutched state'. Of course now I have my memory back — I lost it at first, but now I have it back — but my memory is in the background and only comes into play when it's needed, automatically.
When it's not needed, there is no mind here, there is no thought, there is only life. On the third day some friends invited themselves over for dinner, and I said "All right, I'll prepare something.
I became gradually aware that these two senses had been transformed. Every time some odor entered my nostrils it irritated my olfactory center in just about the same way — whether it came from the most expensive scent or from cow dung, it was the same irritation. And then, every time I tasted something, I tasted the dominant ingredient only — the taste of the other ingredients came slowly after. From that moment perfume made no sense to me, and spicy food had no appeal for me.
I could taste only the dominant spice, the chili or whatever it was. On the fourth day something happened to the eyes. We were sitting in the 'Rialto' restaurant, and I became aware of a tremendous sort of 'vistavision', like a concave mirror. Things coming towards me, moved into me, as it were; and things going away from me, seemed to move from inside me.
It was such a puzzle to me — it was as if my eyes were a gigantic camera, changing focus without my doing anything. Now I am used to the puzzle. Nowadays that is how I see. When you drive me around in your Mini, I am like a cameraman dollying along, and the cars in the other direction go into me, and the cars that pass us come out of me, and when my eyes fix on something they fix on it with total attention, like a camera.
Another thing about my eyes: when we came back from the restaurant I came home and looked in the mirror to see what was odd about my eyes, to see how they were 'fixed'. I looked in the mirror for a long time, and then I observed that my eyelids were not blinking.
For half an hour or forty-five minutes I looked into the mirror — still no blinking of the eyes. Instinctive blinking was over for me, and it still is. On the fifth day I noticed a change in hearing. When I heard the barking of a dog, the barking originated inside me. And the same with the mooing of the cow, the whistle of the train — suddenly all sounds originated inside me, as it were - coming from within, and not from outside — they still do.
Five senses changed in five days, and on the sixth day I was lying down on a sofa — Valentine was there in the kitchen — and suddenly my body disappeared. There was no body there. I looked at my hand. Crazy thing — you would certainly put me in the mental hospital.
I looked at it — "Is this my hand? So I touched this body — nothing — I didn't feel there was anything there except the touch, you see, the point of contact. Then I called Valentine: "Do you see my body on this sofa? Nothing inside of me says that this is my body. My body is missing. The points of contact are all that is there for the body — nothing else is there for me — because the seeing is altogether independent of the sense of touch here.
So it is not possible for me to create a complete image of my body even, because where there's no sense of touch there are missing points here in the consciousness. On the seventh day I was again lying on the same sofa, relaxing, enjoying the 'declutched state'.
Valentine would come in, I would recognize her as Valentine; she would go out of the room — finish, blank, no Valentine — "What is this? I can't even imagine what Valentine looks like. I had discovered that all my senses were without any coordinating thing inside: the co- ordinator was missing.
I felt something happening inside of me: the life energy drawing to a focal point from different parts of my body. I said to myself "Now you have come to the end of your life. You are going to die. Hand it over to the doctors — maybe they will use it. I don't believe in burning or burial or any of those things. In your own interest you have to dispose of this body — one day it will stink — so, why not give it away?
The Swiss government won't take your body. Forget about it," then she went away. And then this whole business of the frightening movement of the life force coming to a point, as it were.
I was lying down on the sofa. Her bed was empty, so I moved over to that bed and stretched myself, getting ready. She ignored me and went away. She said "One day you say this thing has changed, another day this thing has changed, a third day this thing has changed. What is this whole business? You are not going to die.
You are all right, hale and healthy. Then I stretched myself, and this was going on and on and on. The whole life energy was moving to some focal point — where it was, I don't know. Then a point arrived where the whole thing looked as if the aperture of a camera was trying to close itself. It is the only simile that I can think of. The way I am describing this is quite different from the way things happened at that time, because there was nobody there thinking in such terms.
All this was part of my experience, otherwise I wouldn't be able to talk about it. So, the aperture was trying to close itself, and something was there trying to keep it open. Get access to thousands of forms. USLegal fulfills industry-leading security and compliance standards. Ensures that a website is free of malware attacks. Highest customer reviews on one of the most highly-trusted product review platforms.
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