3. Self-Knowledge according to Krishnamurti

According to Krishnamurti, self-knowledge is the understanding of the process of oneself, the process of the mind. It is to be aware of all the intricacies of person and their pursuits, and as one knows oneself more and more deeply and widely, extensively and profoundly there comes a freedom, a liberation from the entanglements of fear. The fear which brings about beliefs, dogmas, nationalism, castes and all the hideous inventions of the mind to keep itself isolated in fear. And when there is freedom there is the discovery of eternal. Without that freedom merely asking what is the eternal has no value at all. Eternity, reality and God could be discovered only by us. It comes into being only when the mind is free, untrammeled by beliefs, by prejudice, not caught in the net of passion, ill will and worldliness. But a mind that is entangled in nationalism or in beliefs and rituals is caught in its own desire, ambitions and pursuits. And obviously such a mind cannot possibly understand. It is not prepared to receive.^[1]

Krishnamurti’s quest for self-knowledge or self-discovery does not take a person very far from oneself. It is in this sense Krishnamurti often said that teachings are necessary within an individual. There is no culmination of this process of self-discovery but is only a journey. There is no total knowing of oneself, but it is rather an unending process.

Self-knowledge is obviously a process, not an end in itself, but to know oneself in action, which is relationship. Krishnamurti used the word relationship in a different sense unlike a girl and a boy type relationship. To him, a relationship is how one interacts with people and things around us such as a job, house, neighbor, car, parents, and so forth. The only way a person could know how he or she is, is his/her interaction with people, ideas or things. This according to Krishnamurti is the only way one could see oneself. To him, a relation is how we see ourselves in relation to things and people. Kirshnamurti gave so much importance to relationship, because relationship to him is the mirror in which one discovers oneself.

He clearly says,

‘Without relationship you are not; to be is to be related; to be related is existence.’^[2]

That is, one exists only in relationship, or else existence has no meaning. It is in relationships that one can ever see what one is whether greedy, honest, jealous, envious etc.

According to Krishnamurti,

‘Only in relationship can you know yourself, not in abstraction and certainly not in isolation.’^[3]

One exists because one is related to something, and it is the lack of understanding of relationship that causes conflict.

Self-knowledge is not possible without knowing the self in relations to the world that is not only with the world of ideas and people but also nature, including the things that we possess. So, that is our life, a life being in relationship to the whole. A true understanding of the relationship demands awareness to meet life as a whole, that is, understanding of the total process of the wholeness of living and not with a particular problem of life. In other words, life as a whole means the understanding of the whole movement of life as one single unitary activity. To Krishnamurti, this single unitary activity is possible only when in the whole of one’s consciousness there is the ending of one’s conception, ideas and principles, division as the ‘me and not me.’

If an individual is clear about this problem of fragmentation, one can proceed to find out what living life as a whole is. In order to be aware of it and meets life as a whole, Krishnamurti said that:

‘There is no life without relationship. And to understand this relationship does not mean isolation. On the contrary, it demands a full recognition or awareness of the total process of relationship.’^[4]

In order to explain the process of awareness Krishnamurti projects couple of questions. He asked whether one becomes aware of anything and whether one gets awareness of one’s relationship with persons, trees, and the call of birds. He responds to these questions with an insight of a psychologist.

Krishnamurti explains in his own words:

‘First we are aware, are we not? Of a response to a stimulus, which is an obvious fact; I see the trees, and there is a response, then sensation, contact, identification and desire. That is the ordinary process isn’t it?’^[5]

In the process of awareness, it is identification that plays an important role. It is through identification that one has pleasure or pain. One’s capacity increases or decreases according to one’s experience of pleasure and pain. If one is interested in something as it gives pleasure, one’s capacity of awareness develops immediately. If one dislikes something as it is painful, one’s capacity to avoid that pain will surely develop. Krishnamurti contends that to increase or decrease the capacity in respect to pleasure or pain is not a technique to cultivate awareness.

Awareness of a person can easily be tested in the action of relationship. It can be tested in the way one talks, the way one behaves. If one watches oneself without any identification, without any condemnation and without any comparison, one will easily understand the motives behind one’s actions. Thus, awareness is certainly different from activity. It is rather a process that involves clear observation and understanding. To Krishnamurti, awareness simply means silent observation of a fact. That kind of awareness needs to be cultivated from moment to moment. Therefore, it cannot be practiced.

When one observes without comparison or condemnation, there is total awareness. In that observation the observer and the observed are in complete communion. Thus, there is a vast difference between awareness and introspection. Introspection may lead to frustration and consequently create conflict. But awareness is a process of release from the action of the self. That kind of action in which individual acts without identification is free from preconceived motives. Therefore, awareness is a process of release.

When one is aware, one can see the whole process of thinking as well as action. If one wants to understand something clearly, one needs to be in a passive mood. What Krishnamurti means by ‘passive mood’ is to keep one’s mind free from preconceived beliefs or ideas about the object of study. In order to understand something when one goes on thinking or questioning about it, Krishnamurti compares such passivity of mind with a photographic plate. If one wants to understand completely, one needs to be like a sensitive photographic plate and passively aware of the thing under observation. When one is sensitive and passively aware, in that process understanding gradually increases. When the understanding increases, one begins to comprehend not only the superficial layers of consciousness, but also the deeper ones.

In the quest for self-knowledge, Krishnamurti rejects to follow any authority, specialist or philosopher. He holds that investigations made by the teachers and philosophers in the past, have created impressions on our minds from the very beginning. All those impressions, consciously or unconsciously, leads us to think that way. Thus, step by step, Krishnamurti explains the simple procedure to understand the self. In fact, he doesn’t prescribe any system to know the self. He simply enlightens us by indicating and unfolding the layers of deep conditioning engulfing us since our birth. Krishnamurti explains that our minds are the results of what our gurus, teachers and philosophers have been telling us. The individual or the self is the result of all that. But if one desires to know the self in the right perspective, one has to observe oneself without any colored vision.

According to Krishnamurti, there is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result–and that is what we all want. We follow authority and authority prevents the understanding of oneself. We want to be inwardly secure. So, we are constantly seeking methods and systems. But to him, the desire to be secure and the search for methods and systems to be secure creates authority and the worship of another. This in turn destroys one’s comprehension and that spontaneous tranquility of mind in which alone there can be a state of creativeness.^[6] As authority prevents awareness of an individual, it therefore, ultimately destroys freedom. But in freedom alone there could be creativeness. There could be creativeness only through self-knowledge. Krishnamurti argues that most of the individuals are not creative and are like a repetitive machines or records, playing over and over again certain songs of experience, certain conclusions and memories. To him, such repetition is not creative being, but is what one wishes to.

It is very important to note that self-knowledge is not to be sought as an intellectual pursuit, as a thing of mere academic interest. There should be no desire to achieve this or that result or to seek security in some form or the other. One would have to give up one’s usual habit of following what is said by a person or a book or by any authority and being guided by one’s preferences, likes and dislikes. Krishnamurti himself is not to be followed as an authority, and ideal, or a guru. What he says or insists upon is not to be looked upon as something sacrosanct. It is that, there comes a state of tranquility when a person understands himself or herself as he or she is. So long as that state of tranquility does not arrive, there can be no self-knowledge. Most of the individual are far away from that state.

As Krishnamurti stated that, we always look at things partially. Firstly, we are inattentive, secondly, because we look at things from prejudices, from verbal and psychological images about what we see. So, we never see anything completely. To observe ourselves without the image–which is the past accumulated experience and knowledge–happens very rarely. We have an image about ourselves. We think we ought to be this and not that. We have built a previous idea about ourselves and through it we look at ourselves. Our perception is not only with the eyes, with the senses, but also with the mind, and obviously the mind is heavily conditioned. So, intellectual perception is only partial perception.^[7]

But we are accustomed to look at the things and events only with our baggage of images, pre-conceived notions, and opinions of others accepted by us. The ‘me,’ the ‘observer,’ the ‘perceiver’ is always present in our perceptions. And, as long as our perception is influenced by the known, it is partial.

Krishnamurti repeatedly stressed the importance of observing without the observer. When one observe without the observer, without the past, without the image, the actual, ‘what is’ is a living thing and not recognized by the past knowledge. To observe completely without recording it is to give total attention.

Here, the observer means the ‘me’, the ego-feeling, which constitutes one’s consciousness, one’s awareness of oneself and of the external world. It consists of one’s knowledge, thoughts, memories, images, ideas, of all that is registered in the brain since childhood, including one’s likes and dislikes, habits, attitudes, emotions, passions, and dispositions. Freedom from all these contents of our consciousness is freedom from the known. Krishnamurti has explained the act of observing without the observer and the silence of the mind. Krishnamurti believes that, silence of the mind comes naturally, without any effort if man can know ‘how to observe,’ ‘how to look.’ When one can look without the observer, without the image, the conclusion, the opinion, the judgments, the goodness and the badness, one will find that the mind, the brain becomes extraordinarily quiet. And, this quietness is not a thing to be cultivated; it can happen only if one is attentive. Krishnamurti said that silence comes only when there is profound attention.

In our daily life we pay only partial attention of the happenings around us, which is why we fail to achieve the state of silence. We try to attain that state through knowledge and erudition.

But Krishnamurti has pointed out that deep silence does not come in that way. He said,

‘The treasure is not in books but buried in your own mind, and the mind alone can discover this treasure. To have self-knowledge is to know the ways of your mind, to be aware of its subtleties with all their implications, and for that you don’t have to read a single book. As a matter of fact, I have not read any of these things. Perhaps as a boy, or a young man, I casually looked at some of the sacred books, but I have never studied them. I do not want to study them; they are tiresome because the treasure is somewhere else. The treasure is not in the books, nor in your gurus; it is in yourself and the key to it is the understanding of your own mind.’^[8]

But our habit of paying only partial attention always comes in the way of understanding of our mind. Moreover, we lack the necessary intention to understand. The intention is usually meager, and fades away under the exigencies of daily life. This point is explained by Krishnamurti by saying that our life, our existence is fragmentary. We live in fragments.

Literally speaking, fragmentation means breaking away a whole into parts, classes and categories, i.e. fragments. It is a process of separation according to Krishnamurti. Traditional Hindu society provides the best example of fragmentation. Since time immemorial, ancient society has been divided into castes, creeds, and sects, never forming a united whole. And, in spite of countless invasions by barbaric plunderers for several centuries, fragmentation endures as its most outstanding characteristic mark.

By fragmentation, Krishnamurti denotes the state of the human individual all over the world where the wholeness of life is forgotten and replaced by the role-behavior of human beings, conditioned by culture, tradition and learning.

He said,

‘Look what is happening in the world—we are being conditioned by the society, by the culture, and that culture is the product of man.… We live within a very small fragment of the vast field of the mind… Unless we bring about a radical change in this fragmentation there can be no revolution at all. Culture and society have hypnotized us. When you say I am a Hindu, etc., you are being mesmerized, hypnotized. Technology is doing exactly the same thing. You can be a clever lawyer, a first class engineer, or an artist, or a great scientist, but always within a fragment of the whole.’^[9]

Measuring oneself all the time against something or someone is one of the primary causes of conflict. This comparison has been taught from childhood. When one does not compare at all, when there is no ideal, no opposite and no factor of duality, and when one no longer struggles to be different from what one is, one’s mind has ceased to create the opposite and has become highly intelligent, highly sensitive, which is capable of immense passion. If one does not compare oneself with another, one would be what he or she is. By comparing one is fragmenting the fact.

Thus, Krishnamurti again said,

‘My whole life as I live it is a fragmentary existence, which is a result of the past, which is the result of my saying this is right, that is wrong, this is sacred, that is not sacred, technology is necessary, one must go to temple, it is very important, etc.^[10]

According to Krishnamurti, when you and I become aware of our conditioning, we understand the entire consciousness. Consciousness is the total field in which thoughts, functions and relationships exist. All motives, emotions, desires, pleasures, fears, aspirations, longings, hopes, sorrows, joys and inspirations are in that field. Consciousness can be divided into the active and the dormant, the upper and lower levels. All daily thoughts, feelings, and activities are on the surface, and below them is the subconscious, the aspects with which we are not familiar and which express themselves occasionally through certain imitations, intuitions, and dreams. A person is occupied with one little corner of consciousness which is most of one’s life and the rest, which is called the subconscious, a person does not even know how to get into. The subconscious does exist and it is as trivial and stupid as the conscious mind; as narrow, as bigoted, anxious, and conditioned. When one is aware of the totality of consciousness then one is functioning in full attention, not partial attention. In such a state there is no friction. Friction in life arises when one tries to divide one’s consciousness.

So, to Krishnamurti, it is in consciousness in which all the activities of thought take place. The activity of thought with all its difficulties, complexities, memories, projection of the future etc., is within the field of consciousness.

He himself said,

‘Consciousness is made up of all that it has remembered: beliefs, dogmas, rituals, fears, pleasures, sorrow.’^[11]

Krishnamurti further said that, consciousness exist only because of its content. The content of consciousness is unhappiness, misery, struggles, sorrows, frustration, pleasures, fears, agonies, hatred and the images one have collected through life. That consciousness is not actually anybodies or particular. It is the consciousness of mankind which is evolved and accumulated through many centuries. Krishnamurti asserted that it is in that consciousness man has invented the faith, the gods and all the rituals. When one becomes aware of one’s conditioning, one would understand the whole of consciousness. Consciousness is the total field in which thought functions and relationship exist. All motives, intentions, desires, pleasures, fear, inspiration, longings, hopes, sorrows, joys are in that field.

A person lives his or her life in fragments. An individual is one person at work, another with friends, and another at home. A mind that is fragmented shall never be aware of full consciousness. One must unearth one’s mind from moment to moment, in order to understand the fragments one by one. This is a process that may take weeks, months or even years.

An important fact about self-knowledge is that it is not a product of accumulation of knowledge, laws, rules, or explanations, committing them to memory, being able to reproduce. In Krishnamurti’s view, self-knowledge is not something that one can learn from another. No one can learn self-knowledge from other. One has to find out for oneself; it must be a discovery of one’s own. One may get information about self-knowledge from the books but that is not the same thing as knowing oneself in action.

The self plays a very dominant role in our life. We are always under a strong influence of the ideal the ‘what should be’ which we have set as a goal to be reached through a system, a pattern of effort, a way of discipline accepted by us from a religious teacher or a book. Krishnamurti further said that men throughout the world are always seeking security. The essence of the ‘me’ is contained in the seeking of psychological security which is actually not there in the world we live in as opposed to physical security. The demand for psychological security, which means a demand for certainty of continued happiness in life, for permanent pleasure, is a creation of the mind. It is a creation of the duality of the opposites. It arises from the process of desire, from the wheel of opposites. The wheel of opposites is created by the situation where the mind keeps on escaping from one opposite to another, thereby trying to overcome the feeling of insecurity which arises from the lack of fulfillment.

As Krishnamurti states,

‘Being caught in the pain of impermanency, the mind is driven to seek the permanent, under whatever name; and its very craving for the permanent creates the permanent, which is the opposite of ‘what is.’ So really there is no search, but only the desire to find the comforting satisfaction of the permanent. When the mind becomes aware of being in a constant state of flux, it proceeds to build the opposite of that state, thereby getting caught in the conflict of duality; and then, wanting to escape from this conflict, it pursues still another opposite. So the mind is bound to the wheel of opposites.’^[12]

As long as the formation of the process of opposites and escaping into them goes on, one continues to be under the influence of conditioning and there cannot be any understanding of ‘what is.’ Thereby the mind is in a state of perpetual distraction. One’s brain, through the constant habit of seeking security has become mechanical, repetitive. One is caught in certain patterns of belief, dogma and ideology. The same belief continues from childhood to death and the same rituals, whether it is church or temple, the tradition goes on over and over again.

Thus, it is the demand for security ingrained deeply in our minds that makes difficult the awakening of intelligence. To Krishnamurti, intelligence is the freedom to see directly without the past accumulated knowledge or without the known. The known, that is about past experience, memory, knowledge etc, which are inherent in one’s mind. In other word, a free mind is intelligence. It is integrated and perceives ‘what is’ as a whole. It does not belief in believe because it is a form of conclusion. It is itself watchful from moment to moment. It faces life afresh. So, the awakened intelligence is without fear and does not accept fully established structure but wants to discover the truth. The fulfillment of human beings could be achieved only through the awakening of intelligence. To Krishnamurti, much of the human energy is dissipated in the endless pursuit of security in life. If an individual is aware how to escape from this situation causing much distraction, then that awareness and understanding constitutes self-knowing and the mind becomes deeply silent. Krishnamurti equate silent mind with intelligent mind.

The silent mind is therefore aware of truth without the interference of thought. It looks at the vast moment of life with full energy. It is by itself creative and is dead to the whole field of the known.

He said that,

‘If one wants to see a thing very clearly, one’s mind must be very quiet, without all the prejudices. The chattering, the dialogue, the image, the pictures–all must be put aside to look. And it is only in silence that you can observe the beginning of thought–not when you are searching, asking questions, waiting for a reply.’^[13]

Thus, according to Krishnamurti it is important to put all our thoughts and burdens aside. That is, to be alone, in solitude and giving up the pursuit of security. Aloneness, according to him does not mean loneliness or isolation. He said that dying to the known, or in other words to the past, is to be alone. In simple words, to deny is to be alone, alone from all influence of culture and tradition.

Krishnamurti emphasized that aloneness is a very rare state of one’s mind. Usually, one’s mind is filled with memories of the past, cravings, desires, images, and thoughts about the future. So, aloneness means freedom from such contents of the mind.

In his own words,

‘You are never alone because you are full of the memories, all the conditioning, all the mutterings of yesterday; your mind is never clear of all the rubbish it has accumulated. To be alone you must die to the past.’^[14] So, aloneness is the mutation of consciousness, complete transformation of what has been.

There is no such thing as security in this world, although one’s mind hankers after it under a sort of compulsion. Krishnamurti has pointed out that this habit needs to be understood by observation and being aware of it, so that one can be free of it. He agrees that every one of us needs food, shelter, and clothing. There has to be security regarding these three factors, without it life would certainly be wretched. But the question is whether one’s demands stop here. If they do and as long as a person does not extend the demand to psychological security which actually does not exist, only then does deep silence of the mind comes about.

Krishnamurti’s main objection to follow another, a book or a person, for one’s spiritual growth or attainment was because it prevented understanding. By understanding he never meant realization of God or atman or any other form of a permanent reality. According to him understanding means self-knowledge, which comes from observation of one’s behavior in the mirror of relationship. It is not based on information gathered from anyone else, but arises from within in a state of deep silence, which is a state of freedom from the known.

In order to understand all the modes of dependence one must exercise great courage and intelligence. Truth cannot be revealed unless one has right awareness about oneself. Krishnamurti conceives that the quality that characterized the truly liberated mind is that of choiceless awareness. Choiceless awareness is an observation of the fact or actuality without any movement of thought which is knowledge of the past. It is insight into the comprehension of truth. It is direct, pure and silent observation of the whole of what is, without distorting it. In such awareness, the mind is free from all symbols, images and remembrance. But, to choose is to emphasize or commit oneself to one alternative against the other. Choosing is always in accordance with one’s past. And where there is choice, there is no scope for complete awareness, as the mind will then be unable to think clearly, directly and objectively.

So, truth can be discovered only in the state of choiceless awareness as it leads to the discovery of the psychological structures of self and the limitation of the conditioned existence. It is true understanding in which the previous experience is totally absent. When the mind is completely aware, it becomes extraordinarily silent. In the very awareness of its own activities, the mind becomes astonishingly quiet, still and creative. It is experiencing the truth from moment to moment.

Krishnamurti makes it clear that thought is not intelligence. Thought moves from cause to effect, hence it is time. But intelligence has no cause. Life is conditioned by cause and effect whereas it should be lived without sensation. The process of self-knowledge is to live with ‘what is.’ In self-knowledge the first requisite is to understand the role of thought or time and the entire structure of ‘me.’ Thought creates the sense of ‘me’ and ‘mine.’ It gives rise to the sense of ‘I’ in all activities; as the sense of ‘I’ is articulated in terms of self-acquisitiveness. It is thought that is responsible for the construction of the whole structure of the psyche. In the words of Krishnamurti, ‘Thought has built the psyche, the psychological states, which is me, my ego.’^[15] The sense of ‘I’ or ‘me’ is not natural but acquired. It is what is brought about by thought. Krishnamurti said: ‘My name, my form, how I look, my qualities, my reactions, all the things that are acquired, are all put together by thought. Thought is ‘me’. Time is ‘me’, the self the ego, the personality, all that is the movement of time as me.’^[16] The second important requisite in self-awareness or self-knowledge is to live with ‘what is.’ The concept ‘what is’ looms large in the teaching of J. Krishnamurti. ‘What is,’ is actually a fact that happens from moment to moment in man’s consciousness. ‘What is’ also contains things, nature, people, colour, trees, environment, social structure etc. Krishnamurti’s saying ‘you are the world’ and ‘the observer is the observed’ imply that in actuality there is no duality between ‘me’ and the world of nature and society. It is a unitary process. Therefore, self-knowledge is not merely introspection, which is self-improvement and therefore self centeredness. One can know oneself in one’s relationship to others. In relationship alone a person may know that he or she is jealous, dependent and callous or attached. So, relationship acts as mirror in which one knows oneself.

The knowledge of the self is imperative if one desires to be free. If one doesn’t know oneself well, whatever he will do will be an act of ignorance. Ignorance implicit with confusion is likely to create more illusion, as well as contradictions. Therefore, one must know the conscious and the deep layers oneself.

So, the first thing is that an individual must know and understand oneself. If a person doesn’t understand himself or herself, one cannot understand anything else. So, the first movement is to understand oneself, who he or she actually is but not what a person would like to be. An individual have to understand oneself of the ugliness, the brutality, the violence, the greed, the envy, the agonizing loneliness and despair which is the nature of human being. Because a person has not been able to solve it and go beyond it, he or she therefore, introduces the super-self or God. That is one of a person’s tricks. For Krishnamurti, God or super-self is an idea invented by man as an escape from his misery, anxiety, despair and loneliness.

According to Krishnamurti,

‘God is your invention; because you find life so dull and boring. It is such pain. So you invent God who is all-perfect, all-loving, all-beautiful. And you worship that which you have put together by thought.’^[17]

So, a person has a conflict between what an individual is and what he or she should be or what his or her mind tells, he or she should be. So, an individual plays a game. That doesn’t help him or her to understand oneself.

To understand oneself one has to look at oneself. If an individual want to know at that tree or the bird, he or she have to look. A person doesn’t know what he or she is. One must learn about himself or herself, not according to any philosopher or any psychologist or any book or any guide or guru. So, one has to learnt about oneself. And here comes a great difficulty because one-self is in constant movement and is in constant changing. One-self is not permanently greedy, permanently violent or permanently sexual. There is a constant change, moving, living, and one has to learn about the living thing. To learn about the living thing, a person has to watch it and learn about it anew each minute. To learn about oneself, who is a living entity, not a dead thing, this living thing has to be observed.

Footnotes and references:

[1]:

Krishnamurti, J. (2006). ‘On Self-Knowledge.’ Chennai: Krishnamurti Foundation India, p.44

[2]:

Krishnamurti, J. (1949). ‘The Mirror of Relationship: Love, Sex and Chastity.’ Retrieved from, http://jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=305&chid=4635, Dated, 15^th January, 2014.

[3]:

Krishnamurti, J. (2008). ‘Krishnamurti’s Journal.’ Chennai: Krishnamurti Foundation India, p. 141

[4]:

Krishnamurti, J. (2008). ‘The First and Last Freedom.’ Chennai: Krishnamurti Foundation India, p.78

[5]:

Krishnamurti, J. (2008). ‘The First and Last Freedom.’ Chennai: Krishnamurti Foundation India, p.78

[6]:

Lutyens, M. (Ed), (2002). ‘The Krishnamurti Reader.’ Haryana: Penguin Books, p.26.

[7]:

Lutyens, M. (Ed.), (2014). ‘The Second Krishnamurti Reader.’ Haryana: Penguin Books, p.241-242

[8]:

Krishnamurti, J. (1995). ‘Krishnamurti for Beginners.’ Chennai: Krishnamurti Foundation India, p.152

[9]:

Krishnamurti, J. (2000). ‘The Awakening of Intelligence.’ Chennai: Krishnamurti Foundation India, p.189-190

[10]:

Krishnamurti, J. (2000). ‘The Awakening of Intelligence.’ Chennai: Krishnamurti Foundation India, p.284

[11]:

Krishnamurti, J. and David Bohm., (2008). ‘The Future of Humanity.’ Chennai: Krishnamurti Foundation India, p.12

[12]:

Krishnamurti, J. (2006). ‘Commentaries on Living.’ (Third Series), Haryana: Penguin Books, p. 24.

[13]:

Krishnamurti, J. ‘Freedom from the Known.’ (Mary Lutyens Edition, 1969) New York: HarperCollins Publishers, p.103

[14]:

Krishnamurti, J. ‘Freedom from the Known.’ (Mary Lutyens Edition, 1969) New York: HarperCollins Publishers, p.69

[15]:

Krishnamurti, J. (2008). ‘Total Freedom.’ Chennai: Krishnamurti Foundation India, p.300

[16]:

Krishnamurti, J. (1990). ‘The Wholeness of Life.’ Chennai: Krishnamurti Foundation India, p.188

[17]:

Krishnamurti, J. (2008). ‘Mind Without Measure.’ Chennai: Krishnamurti Foundation India, p. 205