A Collection of Reference Materials


Rishi Valley Study Centre

Reference Materials on Krishnamurti's Teachings

available at :

Working Paper #5

Edited by Hans and Radhika Herzberger

July 1997


1. Background. Krishnamurti noted that many people, having suffered in their lives, seek comfort and peace of mind in religion. But, throughout his public talks he roundly criticised the flight from disturbance as a destructive and "dangerous" tendency -- settling for pacifiers in the absence of peace (6Aug49), settling for tranquillisers in the absence of tranquillity (7Jul55).

Flight from disturbance is a rather natural impulse, especially for those who feel exhausted by the burdens they have carried. One might well expect a compassionate teacher to offer comfort to those in such a situation. But that was not Krishnamurti's way. Instead he sounded a warning to beware of those who offer comfort -- "a snare in which you are caught like a fish in a net" (13Apr35). This is one of many vivid metaphors he used to convey the urgency of facing reality in a more robust spirit. From early to late, he counselled against putting up "Please Do Not Disturb" signs when the house we live in is burning. (11Jul48, 27Jul77).

We have collected below a number of passages from public talks in which Krishnamurti examines in detail the longing for shelter, and explores the strategies man has invented to avoid discomfort. Through these passages the reader can see Krishnamurti in action, analysing the causes and destructive consequences of flight from disturbance, and see him responding to it with acute poignancy: "We carry on; and the beauty of life passes by." (21Jan54). These passages also explain how flight from disturbance can actually increase insecurity. After carefully building protective walls around ourselves, we may naturally fear the day when those walls break down ("Something will Crack" 27Jul77). The remedy he offers is to learn the vitality that comes from being "entirely vulnerable to life". (26Jun35)

2. The Documentary Record For the present study, we canvassed nearly two thousand contexts from Krishnamurti's public talks between 1926 and 1985. From this vast material we selected nearly one hundred passages to introduce several aspects of this rather subtle theme.

We have not so far found any single term in common usage or in Krishnamurti's special vocabulary, to capture this particular topic. It might well be explored through any chosen terms from a background set of more than sixty alternatives that we initially looked at. We chose to focus on three main keywords: disturbance, comfort and vulnerability. These three terms provided more than sufficient material to illustrate some central issues and, we hope, to give readers a useful starting point for their own inquiries in this field.

3. Arrangement of the Source Material. We have organised our selections under seven headings (1) Beware of Those Who Offer Comfort (2) I am Afraid of Losing What I Have (3) I Have Built My Own Prison (4) Security or Awareness? (5) No Escape From Life (6) Entirely Vulnerable (7) That is the Moment to Inquire.

For the present study, we have not adhered to any chronological arrangement of selections within each section. After experimenting with several arrangements, it is our sense that this particular topic lends itself better to a thematic arrangement. We have aimed for a sequence of passages which could help readers to identify an important but perhaps somewhat neglected thread that runs through many contexts in Krishnamurti's public talks.

4. Its Destructive Consequences. We have already noted one major consequence that Krishnamurti drew out of the flight from disturbance -- that it creates artificial fears and new anxieties. In this respect it may be a self-defeating impulse, which begins in weariness and ends in even more suffering. Gradually we bind ourselves by commitments and vested interests and then we fear to lose what was gained in these ways. Krishnamurti noted how this promotes conservative attitudes -- "we want to live an undisturbed, respectable, bourgeois life" (7Sep61). Here and elsewhere Krishnamurti wryly treated material and spiritual comfort as two sides of the same debased coin -- "I want a comfortable chair or ... a comfortable, secure idea which can never be shaken" (30Aug77; see also 31Dec33). He warned that all these attitudes encourage disengagement, and we let things drift, even when that entails complicity in "world catastrophe" (11Jul48). What is more, flight from disturbance is ultimately self-destructive: "your thoughts and feelings become shallow, barren, trivial, and life becomes an empty shell" (1Jan34).

5. It Blocks Free Inquiry. Krishnamurti's critique of authority as a hindrance to free inquiry, is well-known. His critique of the flight from disturbance as another major hindrance to free inquiry, is considerably more subtle and probably less widely recognised. One of the deepest and most destructive consequences that he saw in flight from disturbance is the way it makes one insensitive and closes the doors to the "laboratory of life" in which we learn (22Nov59). It makes one run away from many of those learning opportunities which present themselves precisely at moments of disturbance and engagement in a crisis. Because of the cardinal importance he attached to completely free inquiry, it would seem to follow that one must choose between comfort and awareness, or as he sometimes puts it, one must choose between security and truth. While leaving this choice to the individual, there is no mistaking where he positions himself on this issue. These themes are developed fully in Section 7 ("That is The Moment to Inquire").

6. Strength Through Vulnerability Vulnerability as a source of strength is a characteristic twist for Krishnamurti, who held the search for comfort to be an illusion that weakens the spirit and very much aggravates the unavoidable insecurities of life. In many passages he puts forward an invitation to find the vitality and strength that come from facing uncomfortable facts directly and engaging fully with the challenges of life. "To live greatly, to think creatively, one must be completely open to life, without any self-protective reaction ... in love with life" (15Mar35).

7. A Difficult Message to Convey Once, Krishnamurti hinted that the impulse toward security might be part of our conditioning (22Mar72). And, there are indications in his talks that flight from disturbance is a field where resistance is high and self-deception is rampant. Over a long period of time, Krishnamurti expounded his treatment of the problem. And he sometimes prefaced his remarks with cautionary words that indicate a steady resistance on the part of his audience. In one of the earliest passages in this study he remarked: "What I am saying today I have said innumerable times; I have said it again and again. But you don't feel these things because you have explained away your suffering" (31Dec33). Twenty-six years later his words suggest a continuing stalemate in the discourse: "Probably you will say, 'Well, I have heard this before, he is on his favourite subject', and go away. I wish you [could] listen as if for the first time ... [and] discover freedom for yourself" (22Nov59). Another twenty-six years passed, and he was still remarking how walls, even "soft walls", hinder free inquiry (29Aug85). We have already noted how flight from disturbance encourages us to let things drift. Now, after the passage of yet another decade in which drifting has become very much more dangerous, readers may be left to ponder the question as to how widely this particular aspect of Krishnamurti's teaching has been recognised and fully absorbed in action.


All My Life I Have Been Hurt (1972)

I have been hurt all my life, I am sensitive -- you know what hurt is, the wounds that one receives, and what effect it has in later life. I have been hurt. I can deal with superficial hurts fairly intelligently. I know what to do. I either resist, build a wall around myself, so isolate myself so that I will never be hurt, grow a thick skin -- which most people do. But behind that they are wounded deeply. (Saanen 23Jul72)

Looking For Peace (1955)

Essentially you are seeking a state of mind which will never be disturbed and which you call peace + Our life is disturbed, anxious, full of fear, darkness, upheaval, confusion, and we want to escape from all that; but when a confused man seeks ... what he finds is further confusion + I may want perfect bliss, which means an undisturbed state of mind in which there will be complete quietness, no conflict, no pain, no inquiry, no doubt + I might just as well take a drug, a pill, which will have the same effect - only that's not respectable, whereas the other is. (Laughter). Please, it is not a laughing matter, this is what we are actually doing. (Ojai 7Jul55)

We Want To Be Enclosed (1948)

Love is the most dangerous thing, because when we love somebody, we are vulnerable, we are open; and we do not want to be open. We do not want to be vulnerable. We want to be enclosed, we want to be more at ease within ourselves. (Bangalore 11Jul48)


The Protective Walls We Build (1936)

Awareness is discernment, without judgement, of the process of creating self-protecting walls and limitations behind which the mind takes shelter and comfort + If you begin to be aware, to discern how you have created this process through fear, how you are constantly taking shelter, whenever there is any reaction, behind these ideals, concepts and values, then you will perceive that awareness is not occupation with your own thoughts and feelings, but deep comprehension of the folly of creating these values behind which the mind takes shelter. (Eddington 12Jun36)

Even Soft Walls Are Limitations (1985)

I can build a wall round myself and say "Sorry", and be polite about it, soft about it, and very affectionate; but it is still a wall, and that means limitation. Is it possible for me to live vulnerably? Go on, think it out Sirs. And yet not be wounded. Highly sensitive, not in any way responding according to my attachment -- you understand? Go on Sirs, think it out. (Brockwod 29Aug85)

You Want Comfort (1935-77)

Many will say that they are seeking truth; but if they were to analyse their longing, their search, it would be seen that they are really looking for comfort, security, an escape from conflict and suffering (Rio de Janeiro 13Apr35); After all, what is it we all want? We want gratification, comfort, inward security, peace -- and that is what we are seeking. We call it truth, we give it a name. What we are seeking in different forms, at different levels, is gratification. (London 16Oct49); It is a fact that none of us wants to be disturbed. We have fallen into a rut, a narrow groove, intellectual, emotional or ideological, and we do not want to be disturbed. All we want, in our relationships and everything else, is to live a comfortable, undisturbed, respectable, bourgeois life. (Paris 7Sep61); Because I am insufficient, I want comfort. I want a comfortable chair or a comfortable woman or man or a comfortable idea. I think most of us [want] a comfortable, secure idea which can never be shaken, and to that we are deadly attached; and [when] anybody says "nonsense" to that I get angry, I get upset because he is shaking my house. (Brockwood 30Aug77)

You Are Running Away (1934)

Where there is a search for comfort, there is no understanding + To me, there is a living reality. There is something eternally becoming, fundamental, real, lasting, but it cannot be preconceived; it demands no belief, it demands a mind that is not tethered to an ideal as an animal is tied to a post, but on the contrary, demands a mind that is continually moving, experimenting, never staying + You are running away -- there is escape, desire for comfort, security. When religions are based as they are, on the giving of securities, there must be exploitation. To me religions as they are exist on nothing but a series of exploitations. (Auckland 28Mar34)

It is All Smoke (1950)

Habit is a means of forgetting and being at peace so that you won't be disturbed + This process ... is all smoke + Sometimes we do have the flame, rich, full, complete; but the smoke returns because we cannot live long with the flame + We are inwardly poor, insufficient ... lonely (Madras 5Feb50)

Don't Expect Comfort From Me (1949)

I am not giving you comfort. This is not something to be believed or thought about, or intellectually examined and accepted -- for then you will make it into another comfort (London 16Oct49)

A Disturber of the Peace (1935-61)

Then there is the man who, with his ideas, disturbs the vested interest of religion or of worldly power. You call him dangerous and get rid of him. + If he says that acquisition leads to exploitation, to sorrow and cruelty, you call him a criminal or an idealist ...a disturber of the peace. (Argentina 2Aug35); I do not see why one should not be disturbed; what is wrong with being disturbed? (Paris 7Sep61)

Beware of Those Who Offer Comfort (1935)

Beware of the person who offers you comfort, for in this there must be exploitation; he creates a snare in which you are caught like a fish in a net. (Rio de Janeiro 13Apr35) Because there is so much suffering, we think that by giving comfort to people we are helping them. This giving of comfort is nothing but putting them to sleep; thus the comforter becomes the exploiter. (Montevideo 26Jun35)

Slowly Dying From That Poison

You can know yourself only in relationship in your daily life. Don't you know that you are in conflict? And what is the good of going away from it, of avoiding it, like a man who has a poison in his system which he does not reject and who is therefore slowly dying? (4Dec49)



Why Not Look Into This Fear? (1950)

The actual question is the desire to escape. What do you fear, why are you afraid of the unknown, that insufficiency in yourself, that emptiness? If you are afraid, why do you not look into it? Why should you be afraid of losing what you have, of losing association, contact? + You don't know the living, you know the past -- dead and decadent things. So, is it not our trouble that we never find what is? We never face the conflict of our insufficiency -- we keep smothering it down and suppressing it, running away from it, and we don't know what is. When we approach it without any fear or condemnation, then, we come to find the truth of it; and it may be extraordinarily more significant than the significance we give it through fear. (Colombo 22Jan50)

Commitments Made and Benefits Accepted (1933-36)

If my talk is to be of any value to you, try to think for yourself + Don't think along the lines to which you have already committed yourself, for they are merely subtle forms of comfort. You say, "I belong to a certain group. I have given that group certain promises and accepted from it certain benefits. How can I think apart from these conditions and promises? What am I to do?" I say, do not think in terms of commitments, for they prevent you from thinking creatively. (Adyar 29Dec33) We have innumerable commitments. We have organisations to keep up. We have committed ourselves to certain ideas, to certain beliefs. And economics play a large part in our lives. We say, "If I think differently from my associates, from my neighbours, I may lose my job + So we go on as before ... not facing facts directly. (Adyar 3Jan34) Once we have committed ourselves to a particular society, to its leaders and their friends, we begin to develop those loyalties and responsibilities which prevent us from being wholly honest with ourselves. (Ojai 10May36)

Heavy in That Which We Have Accepted (1953)

In my youth, I see the inequality of rich and poor ... appalling misery, strife. I am discontented with all that and I begin to enquire. I join a party,, or become a very devout religious person. The moment I have joined ... my discontent is gone + When you look back to your youth, that is what happens to most of us. + When we have become crystallised, heavy in that which we have accepted, we have destroyed our discontent + The moment we have found someone who can give us a way to act, a way to live, our dissatisfaction comes to an end, and we pursue that particular pattern of thought for years and years (Madras 13Dec53)

Vested Interests (1955-61)

If you and I approach our human problems, not with commitments ... and self-interest, but with clarity, then I think these problems can very easily be solved. I must know that I am confused, that I am committed, that I have a vested interest (New Delhi 8Mar59)

We Are Weary, We Let Things Drift (1948)

You don't see that the house is burning and you are living in it + You are afraid, you are comfortable, you are weary + You let things drift, and therefore the world's catastrophe is approaching + That is an actual fact + After all, what affects another affects you. You are responsible ... you cannot shut your eyes and say, "I am secure in Bangalore". That is very short-sighted and stupid. (Bangalore 11Jul48)

We Compromise Our Freedom (1959)

We have lost our dignity as human beings. There is dignity as a human being only when one has tasted, smelt, known this extraordinary thing called freedom + If we do not know this freedom, we are enslaved. That is what is happening in the world, is it not? + Probably you will say, "Well, I have heard this before, he is on his favourite subject", and go away. I wish it were possible for you to listen as if you were listening for the first time -- like seeing the sunset, or the face of your friend for the first time. Then you would learn, and thus learning, you would discover freedom for yourself + If your mind is tethered, held by some commitment, whether political, religious, social, or economic, then that very commitment will prevent you from inquiring; for you there is no freedom. Do please listen to what is being said, and see for yourself the fact that the very first movement of inquiry must be born of freedom. You cannot be committed, and from there inquire, any more than an animal tied to a tree can wander far. + We cannot proceed together unless we comprehend from the very beginning, from now on, that to inquire there must be freedom. There must be abandonment of the past ...a complete letting go. + If you commune with yourself, you will know why ... you have committed yourself; and if you push further, you will see the slavery, the cutting down of freedom, the lack of human dignity which that commitment entails. When you perceive all this instantaneously, you are free. People who are committed to something, are not serious at all. They have given themselves over to something in order to achieve their own ends. (Madras 22Nov59)

We Become Dull (1960)

I do not know if we have ever asked ourselves ... why we lose our sensitivity + [One way in which] dullness comes about is ... when one belongs to a particular group and must act within the framework of that commitment. (New Delhi 9Mar60)

Why Are We Not Free of All That? (1955)

Must not our minds be free of all commitments as Hindus, Theosophists, or whatever it be, before we can inquire? Why are we not free of all that? + If you are serious, this must actually take place. (Banaras 18Dec55)

Drawing A Line (1985)

If one is dependent on another financially, that becomes rather dangerous. Most of us are in this position. Do you want me to go on with this? If I am dependent financially on you, God forbid ... what happens between us? You then have the whip in your hand + For myself I won't depend on anybody, or on anything, or on any past experience and all the rest of that rubbish + But if one is dependent financially where do I draw the line? + How far, how deep is that line? You understand my question? + I must be very clear on this + Oh Lord! (Brockwod 29Aug85)


We Can Discard It Completely (1953-61)

Can you completely discard this whole idea of ...the giver of comfort? + I say you can completely wipe it away (Bombay 25Feb53) From the beginning to the end, destroy your Masters, your Society, your commitments ...completely wipe them away and stand alone. (Madras 13Dec61)



Trying to Avoid Crises (1933)

When you realise with your whole mind and heart the condition of the prison in which you live ... then are you free, naturally and without effort. This realisation can come only when you are in a great crisis, but most of you try to avoid crises. + If you really confront the crisis before you, if you realise the futility of escape ... then in that awareness is born the flower of discernment + When you are trying to escape, your attempt to be aware is futile. You don't really want to be aware, you don't want to discover the cause of suffering; your whole concern is with escape. (Alpino 6Jul33)

We Don't Want to be Disturbed (1950)

The awakening of intelligence is a most difficult task. The mind is so timorous that it is ever creating shelters to protect itself ... moving from one prison to another (La Plata Argentina 2Aug35); We don't want to be disturbed. That is our whole process of thinking, is it not? We want to be self-enclosed, without any disturbance + In his search for God, the so-called religious person is really seeking complete isolation in which he will never be disturbed; but such a person is not really religious. The truly religious are those who understand relationship completely, fully, and therefore have no problems, no conflict. Not that they are not disturbed; but because they are not seeking certainty, they understand disturbance and therefore there is no self-enclosing process created by the desire for security. (New York 18Jun50)

Self-Imposed Limitations (1936)

The true experience of reality is not some fantastic, imaginative experience, but that which comes into being when the mind is free from ... [those] restrictions and limitations which we accept in our search for self-protection, security and comfort. (Eddington 12Jun36)

A Thousand Escapes (1933-85)

The very idea of comfort is a hindrance; that very conception from which we derive consolation is but a flight from the conflict of everyday life. For centuries we have been building avenues of escape + We do not understand the real movement of suffering; we merely become more and more cunning and subtle in our dealings with it + Wisdom, life itself can be understood only when the mind is free from this search for comfort, this imitation. These are but the ways of escape that we have been cultivating for centuries. (Oslo 10Sep33) One man rationalises away suffering, so as to live as undisturbed as possible; another in his belief, in his postponement, takes shelter and comfort so as not to suffer in the present. These two are fundamentally the same. Neither wants to suffer, it is only their explanations that differ. (Ommen 5Aug37) I am afraid that is ... difficult, not to seek comfort .... some way [of] escaping from the fact. We have cultivated a thousand escapes, it is part of our life. So K says to his friend, who is you, he says: "Don't escape. That is the first thing to realise." Do you understand? See the fact, the truth of it, the implications of escaping. (Madras 5Jan85)

Seeking Comfort in Illusions (1949-72)

Most of us are disinclined to be disturbed, we prefer to follow the easy way of existence; and whether it leads to misery, to turmoil and conflict, is apparently of very little importance. All that we want is an easy life - not too much trouble, not too much disturbance, not too much thinking (Rajahumundry 4Dec49) The mind wants comfort + And the man who seeks comfort will find it in an illusion, not in reality. For him it is more important to be comfortable, not to be disturbed, not to break down the habits which he has built for so many centuries. (Brockwood 16Sep72)

Building on Sand (1933)

We entrench ourselves continually; through possessiveness we build around ourselves securities, comforts, and try to feel assured, safe, certain. That is what we are constantly doing. But though we entrench ourselves behind [these] securities ... though we build up many certainties, we are but building on sand, for the waves of life are constantly beating against their foundations, laying open the structures that we have so carefully and sedulously built. Experiences come, one after another ... and all our securities are swept away, scattered like chaff before the wind. So, though we may think that we are secure, we live in continual fear of death, fear of change and loss, fear of revolution, fear of gnawing uncertainty. (Adyar 31Dec33)

From One Cage to Another (1933)

I know many who daily practise certain ideals, but they become only more and more withered in their understanding + They have merely transferred themselves from one cage to another. If you do not seek comfort, if you continually question -- and you can question only when you are in revolt -- then you establish freedom from all teachers and all religions; then you are supremely human, belonging neither to a party nor to a religion nor to a cage. (Oslo 5Sep33)

Looking for Quick Relief (1933-49)

Most of you are seeking temporary relief, temporary shelter, and you call that the search for truth + As long as you merely want to relieve conflict ... you are like a doctor who deals only with the symptoms of a disease. As long as you are merely concerned with finding comfort, you are not really seeking. Now let us be quite frank. We can go far if we are really frank. Let us admit that all that you are seeking is security, relief; you are seeking security from constant change, relief from pain + [That] has nothing to do with reality. In such things we are like children + Now you may agree with my words, saying, "You are quite right; we are not seeking truth, but relief, and that relief is satisfactory for the moment." If you are satisfied with this, there is nothing more to be said. If you hold that attitude, I may as well say no more. But, thank heaven! not all human beings hold that attitude. Not all have reached the state of being satisfied (Adyar 29Dec33); Find out how to meet the problem anew. Every problem, whether political, economic, religious, social, or personal ... is ever new + We would like to sit back and be comfortable. We would like to shelter ourselves + We would like not to be disturbed; but life, which is ever changing, ever new, is always disturbing to the old. So, our question is, how to meet the challenge afresh + Most of us ... want quick relief, a panacea + We are searching not for truth but for comfort. The man who gives us comfort, enslaves us. (Colombo 25Dec49)

The Misery It Brings (1935)

You want to know how and why evils, miserable conditions, exploitation exist in the world. We have created them. Each individual, through his intense desire to be secure, to be safe, to be certain, has created a society, a religion, in whose shelter he takes comfort. We as individuals have created this system, and as individuals we will have to awaken to our creation and destroy all the things that are false in it; then in that freedom there will be love, truth. Instead of escaping from the objective world of confusion and misery into the subjective, in which you hope to find God, let there be harmony between the subjective and the objective. (Mexico City 2Nov35)

We Haven't Got the Intensity of It (1977)

What I am seeking is comfort, not the truth of anything, but comfort. If I do not seek comfort in any form -- which is the fact -- if I have lived a shoddy narrow life and petty, jealous, anxieties, like millions and millions and millions of people do, what is the importance of me? I am like the vast ocean of people. I die. You follow? But I cling to my little life, I want it to continue hoping that at some future date I will be happy. And with that idea I die. And I am like a million others in a vast ocean of existence, without meaning, without significance, without beauty, without any real thing. + The whole process of living is to move away from this vast current of ugliness and brutality. Because we can't do it, we haven't got the energy, the vitality, the intensity, the love of it, we move along. Right sir. (Saanen 20Jul77)

How Destructive It Is (1961-78)

The feeling of security is the most destructive thing on God's earth, (New Delhi 20Jan61) See the consequences of building this structure + If you like it, if it pleases you, if it gives you comfort, know in that comfort there is tremendous danger, that you suffer, that you go through all kinds of neuroticisms, you know what is happening. If you say that gives me comfort, stay with it. (Brockwood 29Aug78)

The Tragedy of It (1958)

Please believe me, you will not have that sense of beauty and love even if you sit cross-legged for meditation, holding your breath for the next ten thousand years + You do not see the tragedy of it. We are not in that sensitive state of mind which receives, which sees immediately something which is true. You know a sensitive mind is a defenceless mind, it is a vulnerable mind, and the mind must be vulnerable for truth to enter (Poona 21Sep58)

It Creates Fear and Conformity (1934)

Religions as they are, not as you would like them to be ... are based on comfort, giving you comfort when you are suffering. The human mind is continually seeking security, a position of certainty, either in a belief or an ideal, or in a concept, and so you are continually seeking a certainty, security, in which the mind takes shelter as comfort. Now what happens when you are continually seeking security, safety, certainty? Naturally that creates fear, and when there is fear there must be conformity. (Auckland 28Mar34)

It Postpones Change (1936)

Change involves not only physical discomfort but mental uncertainty, and we dislike to be uncertain. Because this uncertainty creates disturbance, we postpone change, thus exaggerating the gap. So we go on creating conflict and misery, from which we desire to escape. (Eddington 12Jun36)

It Puts Us to Sleep (1945)

A mind that is well anchored, which feels safe in some refuge, can never understand Reality. The craving for security breeds slothfulness; it makes the mind-heart unpliable and insensitive, fearful and dull; it hinders the vulnerability to Reality. In deep insecurity is Truth realised. (Ojai 8Jul45)

It Destroys That Which You Are Seeking (1933)

You have created this vast machine which you call religion, this intellectual machine which has no validity, and you have also created the machine that is called society, for in your social as well as in your religious life you want comfort, shelter + You talk of searching for truth, but your search is merely a search for substitution, the desire for greater security and greater certainty. Your search is destroying that which you are seeking, which is peace, not the peace of stagnation, but of understanding, of life, of ecstasy. You are denied that very thing because you are looking for something that will help you to escape. (Adyar 3Jan34)

One Day Something is Going to Crack (1977)

I have never questioned because I am afraid I might not be comfortable. So I see I want to be comfortable, that's why I can't look. So why do I want comfort? Where am I to find it? I want it, but where am I to find it? + One day something is going to crack, so I am frightened. You follow how far I have moved away. I want to observe and I find I am really afraid to observe. Right? Are you following this? I am going to find out why am I afraid. What am I afraid about? Losing my comfort, losing my security, losing my conditioning? It is this conditioning that is creating the misery in the world. Right? So the house is burning, I want to put out that fire, but ... I am frightened. Right? Are you doing this? So in other words, sir, you want to remain mediocre which means -- I am not condemning you, I am just pointing out -- mediocrity means climbing half way up the hill; excellence means going right to the top of it. Most of us would rather remain in our stagnant pools of little conditioning, and knowing that very conditioning is destroying the world. Right? So look how far I have gone into it. I find I am conditioned, I question why I am conditioned and in questioning that I find I want comfort, I want the easiest way. (Saanen 27Jul77)

Disaster Just Around The Corner (1959)

There are problems of which, perhaps, many of you are unaware -- and probably you do not care to be aware of them, because you want to live an easy, indolent life + We are surrounded by many things, both ugly and beautiful. Most of us are not sensitive to any of this, because we want to lead a safe, secure, undisturbed life. But disaster is always just around the corner. (Bombay 27Dec59)



The Time Has Come to Choose (1926)

Every one of you is frightened; you dare not come out of your little path, your little window, and walk with him. You want him to walk with you, with your ideas, your idiosyncrasies and your particular fancies. + Now the time has come when you must choose whether you are going to follow him, to breathe the same air, to climb the same mountain, along the same path, or whether you are going to try to bend him to your particular will, to your particular temperament. (Eerde Talk #3 1926)

Are You Interested in This? (1933)

The majority of people are not interested in what I am talking about. Why are they not interested? Because ... they want security, comfort, pleasure. Not that I am saying that you must not have these things; don't jump to the opposite. Those things take minor importance when you are complete. I don't mean that you must not have clothes, food, shelter, but they are not the first things; they have their right place. So please first find out ... if you want to pursue [awareness] with all your being. If you want security, comfort (etc) approach it wholly; not with a tired, wearisome feeling, wanting and not wanting, seeing the absurdity of it intellectually and at the same time emotionally running after it. You cannot know awareness, nor can you maintain it if you are not interested enough to act wholly with both mind and heart, with your whole being. When you are interested, then out of that comes the flame of awareness. (Ommen 30Jul33)

I Have Chosen Truth (1949)

A mind that seeks security ... a mind that is seeking safety, comfort, can never find truth, even in the smallest things + I am not seeking comfort, I am trying to find out what is true. Are you in that position? (Bangalore 18Jul48)

Do You Want Comfort or Understanding? (1933)

You must find out whether you are seeking comfort and security, or whether you are seeking understanding. If you really examine your own hearts, most of you will find that you are seeking security, comfort, places of safety + You can have understanding, I assure you, only when you begin to question the very shelters in which you are taking refuge + You are not children, monkeys imitating someone else's action + You are supposed to be creatively intelligent + But you don't feel these things because you have explained away your suffering + You are concerned only with yourselves, with your own security, comfort, like men who struggle for government titles. You do the same thing in different ways. (Adyar 31Dec33)

You Can't Have Both (1933)

You come here and listen to my telling you that to escape from conflict is futile. Yet you desire to escape. So you really mean, "How can we do both?" Surreptitiously, cunningly, in the back of your minds you want the religions, the gods, the means of escape that you have cleverly invented and built up through the centuries. Yet you listen to me when I say that you will never find truth through the guidance of another, through escape, through the search for security, which results only in eternal loneliness. Then you ask, "How are we to attain both? How are we to compromise between escape and awareness?" You have confused the two and you seek a compromise + I can tell you that from dependence on another, from the search for comfort, results eternal loneliness + What I say is very simple. I say that authority is created when the mind seeks comfort in security. (Alpino 6Jul33)

Your So-Called Search for Truth (1933)

Those people who are always proclaiming that they are searching for truth are in reality missing it. They have found their lives to be insufficient, incomplete, lacking in love, and think that by trying to seek truth they will find satisfaction and comfort. If you frankly say to yourself that you are seeking only consolation and compensation for the difficulties of life, you will be able to grapple with the problem intelligently. But as long as you pretend to yourself that you are seeking something more than mere compensation, you cannot see the matter clearly. The first thing to find out, then, is whether you are really seeking, fundamentally seeking truth. (Alpino 1Jul33) Your so-called search for truth becomes merely a search for more permanent securities + That is how it is with most people + The securities which we know are steadily being eaten away, corroded, by the experience of life. (Adyar 31Dec33)

You Don't Want to See (1949)

We don't see, because we don't want to see; it is too imminent, too dangerous, too vital. To see would upset our whole process of thinking and living. (Ojai 14Aug49)

Drugged into Contentment (1935)

Don't merely laugh at the question and pass it by, saying that it does not apply to you. What is it that you are seeking? If you are seeking comfort, then you will find comforters and be drugged into contentment. (Montevideo 26Jun35)

Plumb The Full Depths (1933)

If you emotionally think security is essential for your well-being, pursue it, don't try to dominate it. Investigate it, try to plumb its full depths and in the discovery, in the penetration, you will discover its futility + I am afraid it is simple and you will miss it. If you want a thing, approach it wholly both with your mind and heart; look at it intellectually and emotionally. If you want comfort with all its implications of power, domination, take it with both your whole heart and mind. (Ommen 30Jul33)

Crisis Ignites the Flame (1933)

As long as your mind is carefully, surreptitiously avoiding conflict, as long as it is searching for comfort through escape, no one can help you to complete action, no one can push you into a crisis that will resolve your conflict. When you once realise this -- not see it merely intellectually, but also feel the truth of it -- then your conflict will create the flame which will consume it. (Alpino 9Jul33)



From Sensitivity to Insensitivity (1935-47)

You feel disturbed because you are sensitive. When you attempt to cut off anything that causes disturbance to you, it means you want to be 'insensitive' or 'dull'. If there is complete cutting off of disturbances, you will be in a sleepy state. Then, the result of all your further activities in the same direction will be either to put you to sleep, or else to enable you to realise that cutting-off is a wrong process as it has led you to this sate of insensitivity. (Madras 26Dec47) Our own desire for security, certainty ... is continually perverting and twisting discernment. + Gradually in your search for comfort, you put yourself to sleep through your own effort. What another can do is merely to point out how you are doing this. You put yourself to sleep by seeking comfort, which you call the search for God, for truth. (Montevideo 26Jun35)

Seeking Palliatives (1933)

When you feel momentary physical pain, you obtain a palliative at the nearest drug store to lessen your suffering. So also, when you experience momentary mental or emotional anguish, you seek consolation, and you imagine that trying to find relief from pain is the search for truth. In that way you are continually seeking a compensation for your pains, a compensation for the effort you are thus forced to make. You evade the main cause of suffering and thereby live an illusory life. (Alpino 1Jul33)

Another Illusion (1933)

Suffering seems to be ever the common lot of man, and he tries to overcome that suffering through the search for comfort; he thinks that by searching for consolation, by seeking comfort, he will free himself from this continual battle, from his problems of conflict and suffering + Through the process of time, he gradually sets up innumerable securities, shelters, to which he runs when he experiences intense suffering + [But] there is no such thing as comfort in life, no such thing as security. (Oslo 5Sep33)

There is No Such Thing in Life (1933)

The search for comfort is an utter delusion. There is no such thing in life as comfort and security. The first thing to understand is that you must be absolutely frank. But you yourself are not certain what you really want: you want comfort ... and, at the same time, you want something that is infinitely greater. You are so confused in your own mind that one moment you look to an authority who offers you comfort, and the next moment you turn to another who denies you comfort. Your life becomes ... a life of confusion. (Alpino 1Jul33

See How False It Is (1933)

When you understand the falsity of the security which you seek, then that security ceases to have any value; then you realise that although there must be a minimum of physical security, even that can have but little value + To me there is no such thing as security, a shelter in which your mind and emotion can take comfort. When you realise this, when your mind is free from the idea of comfort, then you will not cling to security as you do now. (Stresa 8Jul33)

Uncomfortable Truths (1948)

Relationship is a process of self-revelation ... in [which] there are many unpleasant things, disquieting, uncomfortable thoughts, activities. Since I do not like what I discover I run away from a relationship which is not pleasant to one which is pleasant. + Because we do not want to be revealed to ourselves, we hide in comfort and then relationship loses its extraordinary depth, significance and beauty. (Madras 7Dec47) Truth may be one of the most devastating, discomforting things + A man who is seeking truth must invite disturbances, tribulations. There alertness, watchfulness, action only in moments of crisis. Then only that which is, is discovered and understood. (Bangalore 18Jul48)

Disturbance in the Atmosphere (1954)

We do not want to be disturbed, we want our thoughts to run in easy grooves. We set up habits of easy thought, easy existence, have a comfortable job and there stagnate + For most of us, that is peace -- having a clear sky. But in this clarity there are great many things going on, a great disturbance in the atmosphere, which we do not see. What we see is very superficial, is just on the surface. The kind of tranquillity we want, is a superficial calm, an easy existence + But peace is not so easy to come by. We can only understand peace when we understand the great disturbance, the discontent in which each one of us is caught, when the mind is free from easy thought easy grooves of pattern of action, when we are really disturbed -- which we all avoid + Most of us do not want to be disturbed + But life does not leave you. Life is very disturbed, life being the poor people, the rich people, the camel that suffers with so much weight on its back, the politician, the revolution, the war, the quarrels, the bitterness, the unhappiness, the joy and the dark shadows of life + We carry on; and the beauty of life passes by. (Benares 21Jan54)

Explaining Away Your Disturbances (1954)

You see how the mind wants to be secure. It does not want to be disturbed. It wants forever to be completely safe; and a mind that wants to be completely safe, to get over all difficulties for ever and for ever is going to find a way + You have disturbances, but you explain them away by your habitual thinking, so that your mind is never thoughtful, never alert, never questioning, never uncertain, always half asleep (Banaras 8Jan54)

It is a Burden (1933)

Man's mind and heart are burdened with the unquestioned desire for comfort, which must necessarily bring about authority. Through authority he meets life, and hence he is incapable of understanding the full significance of experience, which alone can release him from suffering. He consoles himself with the false values of life and becomes merely a machine, a cog in the social structure or the religious system. (Oslo 5Sep33)

Perceive Its Emptiness (1934)

For yourself you want ... safety, security, comfort + You have to decide to do one thing or the other; you cannot do both. If frankly, honestly, you pursue security and comfort, then you will find out their emptiness. (Adyar 3Jan34)

It Brings Fears and Defensive Reactions (1935)

When the mind dwells in an accustomed groove of thought, then there is no conflict, then there is no suffering, no awakened interest in life. But when you have an experience of some kind that gives you a shock, which is called suffering and which awakens you from habit, then your immediate reaction is to seek another comfort to which thought can again become accustomed. The mind is searching constantly for certainties so that it shall be secure and not be disturbed, and hence life becomes full of fears and defensive reactions. Experience is continually destroying our certainties, and yet subtly we seek to create others. So life becomes a continual process of struggle and suffering, creation and destruction. But if the mind did not seek finalities, conclusions and securities, then it would find that there is constant adjustment, an understanding of the significance of the movement of life; and in that alone is there lasting reality, in that alone is there happiness. (Montevideo 26Jun35)

Entering A Cave of Darkness (1954)

If I can understand the process that brings about disturbance in me, in my relationships, in my values, and therefore in society -- if I can understand the whole process of disturbance, then in freeing myself from that, there is peace. But to seek peace without understanding the total process of myself, which is the cause of disturbance, merely becomes an illusion. + You see, for most of us peace is a withdrawal, it means entering into a cave of darkness (New York 24May54)

Unable to Face Life (1937-54)

Because of the sharpness of misery, you desire comfort, alleviation, and you seek a refuge, hoping that it is enduring and real. Is it not for this fundamental reason that we seek refuge, shelter? (Ommen 5Aug37) When there is fear in our hearts, without understanding that, without understanding what that disturbance is, we run away from it in order to find peace + The problem is not how to attain peace, but what is preventing us from understanding the causes that bring about disturbance, chaos, misery, struggle, pain, both in us and outside of us + If we seek peace, we are running away from what is. In the understanding of what is, the actual, there is peace. A: We are not able to face life. (New York 28May54)

Security As The Ultimate Danger (1977)

One has to move in a field which is full of danger, full of snakes and pitfalls + Are you prepared to do that? One's whole being says "Be secure" + Can the mind -- which has been conditioned for centuries to be secure -- abandon that, and say, "I will walk into danger"? Q: Security becomes the ultimate danger. JK: I see that where I walk is full of pitfalls + I have learnt to be aware of the dangers around me and to face them all the time + I have to be tremendously aware. (Ojai 22Mar77)

The Importance of Being Disturbed (1949)

I am trying to find a way in which I shall never be disturbed. And why should I not be disturbed? I must be disturbed, to find out, must I not? I must go through tremendous upheavals, turmoil, anxiety, to find out, must I not? If I am not disturbed, I shall go to sleep; and perhaps that is what most of us do want -- to be pacified, put to sleep, to get away from any disturbance, to find isolation, seclusion, security. + Please, experiment with this. One must be disturbed; and it is obvious that most of us do not like that. We think we have found a pattern of life ... and there we settle down. It is like having a good bureaucratic job, and functioning there for the rest of one's life. With that same mentality we approach various qualities of which we want to be rid. We do not see the importance of being disturbed, of being inwardly insecure, of not being dependent. It is only in insecurity that you discover, that you see, that you understand. We want to be like a man with plenty of money, at ease. He will not be disturbed; he doesn't want to be disturbed. + So, disturbance is essential for understanding; and any attempt to find security is a hindrance to understanding (Ojai 6Aug49)



Like A Leaf in the Wind (1935-72)

Man can understand [the beauty of truth] only when his mind and heart are completely naked and vulnerable. Most people are afraid of being vulnerable to life, so they develop protective walls (Mexico City 3Nov35) Are you entirely vulnerable to life, without any self-protective wall? (Montevideo 26Jun35) Have you ever noticed a spring leaf? A new leaf just coming out after a heavy winter with the bright sun, and light and warmth -- that leaf is so tender, so alive, the breeze and winds can never tear it. That leaf is vulnerable -- you understand? (Saanen 23Jul72)

When Illusions Cease (1936-80)

Plenitude of life is possible only when the mind-heart is wholly vulnerable to the movement of life, without any self-created and artificial hindrances. Richness of life comes when want, with its illusions and values, has ceased. (Ommen 2Aug36) All religions offer various kinds of comfort. Comfort is not truth, comfort is not the understanding of a mind that penetrates through all kinds of illusions (Sri Lanka 15Nov80)

True Intelligence (1935)

Though there are many forms of fear, social economic and religious, there is only one cause, which is the search for security. When we individually destroy the walls and forms that the mind has created in order to protect itself, thus engendering fear, then there comes true intelligence which will bring about order and happiness in this world of chaos and suffering. (La Plata Argentina 2Aug35)

Facing Life as it Is (1933)

When you realise that there is no such thing as comfort, no such thing as security ... then you face life as it is, not with the background of intense longing for comfort. Then you become aware + You give up seeking an escape, you are able to meet life completely, nakedly, wholly, and in that there is understanding, which alone gives you that ecstasy of life. (Oslo 5Sep33)

A Flame Without Smoke (1950)

When the mind is simple and vulnerable, it is possible to see things clearly, in their true proportion. Simplicity of mind is essential for simplicity of life + That comes when the mind is not attached, when it is not acquiring, when the mind accepts what is + Only then is the mind simple, and then only is it possible to be free. + To be simple inwardly, to be clear, to be vulnerable, is to be like a flame without smoke (Colombo 22Jan50)

Coming to It With No Desire for Security (1936)

What is important is that you shall find out for yourself what is true, what is the actual, not what you want the actual to be; and to comprehend the actual, the real, the true, without any doubt, you must come to it completely denuded of all want, of all desire for security or comfort. Then only is there a possibility of discerning that which is. But as most people are conditioned by want, by craving for security, for comfort ... they are utterly incapable of true perception. (Eddington 16Jun36)

No Defences and No Masks (1966)

When there are no defences, no pretensions, no masks then there is a totally different kind of action + There is a mind which is always fresh, young and innocent. Innocency has no mask, no defence. It is totally vulnerable, and out of that innocency and vulnerability there is an action which is really an extraordinary thing (Saanen 21Jul66)

Being Open to Life (1935)

What I am saying is that to live greatly, to think creatively, one must be completely open to life, without any self-protective reaction, as you are when you are in love. So you must be in love with life. This requires great intelligence, not information or knowledge, but that great intelligence which is awakened when you meet life openly, completely, when the mind and heart are utterly vulnerable to life. (New York 15Mar35)

Facing "What Is" (1949)

If you observe, you will see how we use people -- how we use our husbands and wives, or groups, or nationalities -- to escape from ourselves. We seek comfort in relationship. Such a search for comfort in relationship brings certain experiences and to those experiences we cling. + When one realises that this is not the way to reality, then one comes to that state when the mind is no longer seeking comfort, when the mind is completely content with what is. (London 23Oct49) If you are innocent, you can live in this world, in another world, in any world. If you are not innocent you try to compromise with this world and then all hell is let loose. But learn about this sense of innocency; don't try to get it + Then you will live in this world, totally differently. (Saanen 21Jul66)

It Can Awaken Us (1935)

It is only when the unburdened and vulnerable mind and heart meet life, the unknown, the immeasurable, that there is the ecstasy of truth. When the mind is ... able to meet the unknown, in that meeting there is born wisdom, the bliss of the present. Conflict is the very process of awakening man to full consciousness; and if we are not continually aware, we create a series of escapes (New York 15Mar35)

When Our Minds and Hearts are Burning (1948)

We can question only when our minds and hearts are burning with intense suffering. And everyone does suffer; suffering is not the gift of a few. But when we suffer we seek immediate consolation, comfort, and therefore there is no longer questioning; there is no longer doubt, but mere acceptance. (Oslo 5Sep33)

The Vitality of Insecurity (1935-65)

Instead of being completely vulnerable to life ... mind has become a machine of warning, of guiding, to protect and defend itself + In the vitality of insecurity, there is the eternal + In protecting yourselves, you have built up cunning securities, certainties, subtle memories. It requires great intelligence to free yourselves from them. (New York 13Mar35) The essence of sensitivity is to be vulnerable + To be vulnerable inwardly means not having any resistance, not having any image, any formula + Fear of any kind -- one of the most difficult things to be free from -- makes the mind ... dull and insensitive + The mind that is sensitive ... has an extraordinary strength and vitality, because it is not battling with life (Saanen 8Aug65)


Our Laboratory is Life Itself (1959)

The scientists who got together to tackle the problem of going to the moon, were free to inquire, however much they may have been slaves to their country, and all the rest of it. I am only referring to that peculiar freedom of the scientist at a research station. In his laboratory, he is free to inquire. But our laboratory is our living, it is the whole span of life from day to day, from month to month, from year to year, and our freedom to inquire must be total + If we are to learn and understand what freedom is, if we are to delve deeply into its unfathomable dimensions, we must from the very start abandon all our commitments, and stand alone. (Madras 22Nov59)

Disturbance as a Positive Factor (1949-57)

The mind ... is our only instrument of inquiry, of search, of discovery, and to allow it to settle down and function in a groove seems to me a heinous crime. It is of the utmost importance that we should be disturbed (23Jan57) If I am not disturbed, I shall go to sleep + I must go through upheavals, turmoil, anxiety, to find out. + Most of us do not like to be disturbed. We think we have found a pattern of life -- the Master, the belief, whatever it is -- and there we settle down + We do not see the importance of being disturbed + In insecurity you discover, you see, you understand + Disturbance is essential for understanding; and any attempt to find security is a hindrance to understanding (Ojai 6Aug49); The mind is our only instrument of inquiry, of search, of discovery, and to allow it to settle down and function in a groove seems to me a heinous crime. It is of the utmost importance that we should be disturbed (Colombo 23Jan57)

That is the Mirror (1935-53)

When the mind is awakened through a shock, which you call suffering, that is the true moment to inquire into the cause of suffering, without seeking comfort. If you observe, you will see that when there is acute suffering, your thought is searching out a remedy, a comfort. And you do find a remedy, which dulls the mind and turns it away from the cause of suffering, thus creating an illusion. (Montevideo 26Jun35) Life is a process of relationship in which there is disturbance. There must be disturbance; that is the mirror in which you discover the state of your mind, of your heart; you see how it moves, how it functions. But if you condemn it, then you put a hindrance to it. You cannot go beyond it. (Poona 25Jan53)

Seizing The Moment (1948)

The moment you want comfort, security, a haven in which you are protected, you will have what you want, but that will not be the truth. + You have been driven from one refuge to another by your own desire to be comfortable, to be secure. A man who would seek the truth in relationship must be free of the destructive and limiting desire to be comfortable + In the moment of crisis, in the moment of pressure, we want comfort, alleviation, we want to put our head on somebody's lap; in moments of anxiety we want to be lulled to sleep. I say, on the contrary, the moment of anxiety is the right moment to enquire and to find the truth (Bangalore 18Jul48)

The Value of Inward Discontent (1956)

Truth ... is not for the man who is seeking comfort, but rather for those who have a deep inward discontent which is not easily canalised or assuaged ... but which is steadily intensified, so that the mind rejects reasonably the comforting illusions which churches, so-called religious organisations, and one's own crippling desires have projected + Such a mind is aware of ... the illusions, the hopes to which it clings; and it is only when all these things are set aside that the mind can find out whether or not there is a reality beyond its own projections. It is only when the mind is discontented, in revolt, when it is not merely accepting or trying to find some new form of comfort -- it is only then that a truly religious man comes into being. [He] is the true revolutionary (Brussels 16Jun56)

A More Robust Compassion (1929)

I have heard over and over again … hat members who listen to me think that the real Teacher cannot be as harsh as I am, that he must be really compassionate, and that, as I am so harsh, so direct, I cannot be the real Teacher. This is so absolutely childish that I do not want even to discuss it. but I will do so this once, to make it absolutely clear. You have an idea that to be compassionate one must be weak, and you attribute that weakness to those great Teachers whom you think you know. I have heard this from some of your leaders too; therefore I want to make this clear. As I said the other day, if you go to a surgeon because you are suffering from a disease, you must bear the pain of the operation. It is exactly the same with me. It is not a question of directness or harshness, but you need to be shaken and, since you do not like that shaking, you attribute your ideas of compassion and love, which are essentially weak, to someone who is not weak, and you say that such a Teacher cannot be direct, strong and emphatic. This is not a question of compassion or lack of compassion, but a question of Truth, and you must face that question irrespective of your petty fears. I have been repeating over and over again that you must approach Truth unburdened (Ommen 5Aug29)

Throw Away Your Crutches (1929)

Friends, why don't you worship a cloud? Why don't you pray to the man who is labouring in the fields, or take delight in shadows cast on tranquil waters? + While you are worshipping in an enclosed shrine, Life dances in the street and escapes you + If you do not test your strength by throwing away your crutches, how can you know your integrity, your vitality? + I have done all these things and so I know that ... these things are shadows. + If you are burning for Truth you must come out of your shadows ... and enjoy that which creates all things. (Ommen 5Aug29)

Stand Alone (1934-61)

If you deny every form of ... clinging to something that will give you comfort, not knowing where it is going to lead you in that state of uncertainty, in that state of danger, that is denial. It requires a very clear perception that any religious organisation ... holds man in bondage. When you [see] that ... you will have to stand alone + to be a complete outsider (Paris 17Sep61) In this search for contentment, comfort, your thoughts and feelings become shallow, barren, trivial, and life becomes an empty shell + The human mind is lethargic; it has been so dulled by authority, so shaped, controlled, conditioned, that it cannot stand by itself. But to stand by oneself is the only way to understand truth. Are you really, fundamentally interested in understanding truth? No, most of you are not. You are only interested in supporting the system that you now hold, in finding substitutes, in seeking comfort and security; and in that search you are exploiting others and being exploited yourselves. In that there is no happiness, no richness, no fullness + You are not living; you are merely acting as a cog in a machine. And woe to such a person! For him life holds no happiness, no richness, but only shallowness, emptiness. This seems so clear to me that I am surprised that the question arises again and again. (Adyar 1Jan34)

Be Disturbed for The Rest of Your Life (1962)

The questioner says her whole mind is disturbed. I am very glad. Be disturbed for the rest of your life. Disturbance is only the beginning of it + When we say we are disturbed, what does it mean? Disturbed at what depth? When the river is disturbed by a passing wind, you see the ripples; but deep down, there is no disturbance, it is deadly quiet. And perhaps, it is the same with us + Have you ever seen a tree being uprooted? You know what it goes through? Everything is shaken. It dies to everything that it has known. (Varanasi 3Jan62)



Note: These materials have been edited in ways that suit the special purposes of this series and may not be copied or quoted in their present form in any other publications.
Please see Notes for details on editing and for abbreviations.
Sources: For talks given between 1933 and 1968, see Collected Works; for later talks,
see Text Collection on CD-ROM; for books, see Catalogue.


Krishnamurti’s writings are protected under International Copyright Laws and may not be reproduced in any form without prior permission from the copyright holders, and only as quoted in full from published sources. For materials prior to 1968: Copyright 1998 by Krishnamurti Foundation of America, P.O. Box 1560, Ojai, CA, USA 93024. All rights reserved. For materials from 1968 onwards: Copyright 1998 by Krishnamurti Foundation Trust Ltd, Brockwood Park, Bramdean, Hampshire, SO24 OLQ UK. All rights reserved.

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