A write up on K
May 09, 1999 07:39 AM
by M K Ramadoss
Here is an interesting material I found at:
It was a cool December evening in Madras. The
year was 1974. My wife and I were visiting a friend
in Egmore. Around 5 p.m., my friend said that he
had to leave us to listen to a talk by Jiddu Krishnamurthy at Adyar. He
asked, 'Why don't both of you come with me?'. I was reluctant. I had
attempted to read some of Krishnamurthy's writings some ten years
previously and had found him complex and difficult. I told my friend,
'You go ahead, we will meet you again tomorrow'.
My friend's response was
unexpected. He replied, 'Next to my father, Krishnamurthy is the man whom
I love most.Why don't you come'. My friend was what one may call a 'good
man' - kind, sincere and helpful and it was more because of the regard that
we had for our friend than for Krishnamurthy, that my wife and I went to
Adyar that evening.
The Krishnmurthy Centre at Adyar is set in spacious surroundings. The talk
was scheduled to commence at 5 p.m. in the open air under a large
spreading tree. There were about 300-400 persons gathered to hear
Krishnamurthy. Many were seated on the ground in front of the small raised
dais reserved for the speaker. Behind those who were seated were a few
rows of chairs. We sat on the chairs and awaited Krishnamurthy's arrival.
Sharp at 5 p.m., a small fair man with chiselled features, dressed in white,
walked briskly to the raised platform, seated himself and began talking.
There were no introductions.
To this day, I have not forgotten Krishnamurthy's first few words, 'If you
already know what I am going to say, you need not have come.' I was
lounging in my chair. After all I had come because of my friend. But, at
words, I straightened myself and sat up. Krishnamurthy's talk that evening
was on the conditioned mind. He spoke about meditation and the control of
thought. Who is the controller and who is the controlled, he asked. There
was much that I saw for the first time that evening - it was like coming back
to the beginning and knowing it for the first time.
After that occasion, I heard Krishnamurthy again, this time, in Colombo in
1978. He spoke of time. Thought is time he said. Time was something that
had always intrigued me. As a child, at the Galle Face Green in Colombo, I
would watch with concern as ships disappeared in the curved horizon of the
Indian Ocean. I wondered whether the ships had fallen off the edge. As I
grew older, I learnt that the earth was not flat, that it was a globe,
was no 'edge' and that the ships were safe.
But then, as I travelled back home from the Galle Face Green at night,
seated in the rear seat of my father's small car, with my parents in front, I
would look up at the sky at the distant stars and wonder what was there
beyond the stars - and beyond that - and beyond that... I thought that
though I did not know then, I would when I 'grew up'.
When I 'grew up' the answer continued to elude me. Later, I did learn
something about Einstein's concept of curved space and the space time
continuum. I recognised that Einstein's mathematical equations explained
certain physical phenomena, but I still could not 'see' curved space - this
seemed to contradict everything that I had taken for granted in the three
dimensional world - a three dimensional world with time somehow 'flowing'
Ofcourse, if space was 'curved', then it would have no beginning or end -
and there would no 'edge' to fall off. Again, given a space time continuum,
there would be no beginning and end to time as well. These I could
conceptualise in my mind. Cause and effect would presumably merge in a
space time continuum. As Yogaswamy, the sage from Jaffna would often
say in Tamil:
" - everything was over long, long
I felt somewhat like Woody Allen in the film Annie Hall. A mournful looking
Woody Allen is taken to the doctor. The doctor inquires cheerfully, 'So
what is the trouble, young man?'. Woody Allen looks even more mournful
and says, 'The universe is expanding - and it will explode'. I do not
exact words of the Doctor's response but the message was clear - 'Stop
wasting your time with stupid thoughts and get on with your life.'
And, here Krishnamurthy was quietly insisting that thought is time. I met
Krishnamurthy with a few friends on the morning after his lecture in
Colombo. We were all seated on the carpeted floor. I asked Krishnamurthy
whether he would expand on that which he had said about time. He looked
kindly at me, took my hands in his and started talking. It was almost like
some one teaching a child to play table tennis by taking the child's hand
together with the bat and showing him the feel of the stroke.
Perhaps Krishnamurthy did not want to be quite as brutal as the Zen master
who when asked by his pupil 'what is enlightenment' replied 'cowdung'. It is
said that the pupil eventually recognised that the words of any teacher,
however wise, as to what was enlightenment, would be like the dung that the
cow excreted after chewing the cud.
A few months later, I participated as a panelist in a discussion meeting with
Krishnaji at Adyar. A Tibetan monk was another participant.I particularly
remember the ending of the morning session. Krishnamurthy had talked
about the computer, artificial intelligence and the brain for about 20
and as he finished, the entire audience (of about 100) fell into a deep
- and the silence was pregnant.
In the silence, I was reminded of Krishnamurthy's oft quoted statement:
"Reality is the interval between two thoughts". The modern rationalist
discourse founded on Descartes' search for certainty and the Cartesian
conclusion "I think, therefore I am", seemed somehow far removed from
Irreverently I thought of Peter Sellers in the film 'Party'. Sellers plays
of an Indian and he is asked by someone: 'Who do you think you are?'.
Sellers draws himself upto his full height, looks piercingly at the
and replies:'Sir, in India we do not think, we know who we are!'
Today, the so called certainties of modernism are yielding to the more
wholistic approach of the post modern world. Many have begun to grasp
the force of reason in Aurobindo's remarks:
"The capital period of my intellectual development was when I
could see clearly that what the intellect said might be correct
and not correct, that what the intellect justified was true and its
opposite was also true. I never admitted a truth in the mind
without simultaneously keeping it open to the contrary of it..
And the first result was that the prestige of the intellect was
Krishnamurthy's teachings were summarised with his approval, on 21
October 1980, in this way:
"The core of Krishnamurti's teaching is contained in the
statement he made in 1929 when he said: 'Truth is a pathless
land'. Man cannot come to it through any organization, through
any creed, through any dogma, priest or ritual, not through any
philosophic knowledge or psychological technique.He has to
find it through the mirror of relationship, through the
understanding of the contents of his own mind, through
observation and not through intellectual analysis or
"Man has built in himself images as a fence of security,
religious, political, personal.
"These manifest as symbols, ideas, beliefs. The burden of these
images dominates man's thinking, his relationships and his daily
life. These images are the causes of our problems for they
divide man from man. His perception of life is shaped by the
concepts already established in his mind. The content of his
consciousness is his entire existence. This content is common
to all humanity. The individuality is the name, the form and
superficial culture he acquires from tradition and environment.
The uniqueness of man does not lie in the superficial but in
complete freedom from the content of his consciousness,which
is common to all mankind. So he is not an individual."
"Freedom is not a reaction; freedom is not a choice. It is man's
pretence that because he has choice he is free. Freedom is
pure observation without direction, without fear of punishment
and reward. Freedom is without motive; freedom is not at
the end of the evolution of man but lies in the first step of
his existence. In observation one begins to discover the lack
of freedom. Freedom is found in the choiceless awareness of
our daily existence and activity.
"Thought is time. Thought is born of experience and
knowledge which are inseparable from time and the past. Time
is the psychological enemy of man. Our action is based on
knowledge and therefore time, so man is always a slave to the
past. Thought is ever-limited and so we live in constant conflict
and struggle. There is no psychological evolution."
"When man becomes aware of the movement of his own
thoughts he will see the division between the thinker and
thought, the observer and the observed, the experiencer and
the experience. He will discover that this division is an illusion.
Then only is there pure observation which is insight without any
shadow of the past or of time. This timeless insight brings
about a deep radical mutation in the mind."
"Total negation is the essence of the positive. When
there is negation of all those things that thought has
brought about psychologically, only then is there love,
which is compassion and intelligence."
The last time that I met with Krishnamurthy was in January 1984. I was in
Madras and I went to hear him at Adyar. I was invited to join Krishnaji at
lunch on the following day. It was a simple vegetarian meal and there were
four or five of us at the table. I told Krishnaji that he had said
previous evening and that I had not seen it quite in the same way before. He
laughed. I continued: 'You said that the 'I' was always in the past'.
Krishnaji's eyes twinkled. He said: 'It clicked, did it?'
Krishnamurthy inquired about the July 1983 incidents in Sri Lanka and he
was horrified to learn at first hand about some of the attacks and the
resulting plight of the Tamil people. He had been thinking about visiting Sri
Lanka at the end of the year but had decided against going.
The conversation at the lunch table was easy and informal. Krishnaji spoke
about his love for fast cars in the days of his youth. He related a joke
a Soviet astronaut. There was this Soviet astronaut, he said, who had gone
to the moon and returned to Moscow. The astronaut was feted by the
Soviet people and the final reception before his world tour was held in the
Kremlin. The Kremlin reception rooms, with their high domes, huge
chandeliers and plush red carpets were packed to capacity.
The Soviet President, Brezhnev took the astronaut to a quiet corridor and
asked: "Tell me, when you went up there, did you see God?". The astronaut,
looked around cautiously and replied in a whisper "Yes, I did." Brezhnev
said: "I thought as much, but make certain that you do not tell anybody else
I smiled and Krishnamurthy went on. The astronaut left on his world tour
and he was given grand receptions in Germany, in England and in the United
States. The final reception of the world tour was in the Vatican in Rome.
The reception rooms in the Vatican with their high domes, huge chandeliers
and plush red carpets were packed to capacity. The Pope invited the
astronaut to a secluded corridor and asked: " Tell me, when you went up
there, did you see God?"
The astronaut looked around cautiously, and remembering Brezhnev's
command, replied: "No, I did not see God." The Pope said: "I thought as
much, but please do not tell anybody else about this."
All of us at the table joined with Krishnaji in the laughter. The
then turned to the possibility of Krishnamurthy addressing the United
Krishnaji looked at me and said: "Sir, if you were asked to address the
United Nations, what would you say?". I was taken aback at the directness
and suddenness of the query. I hesitated. I did not want to make a fool of
myself - and appear presumptuous in his presence. I decided to take what
appeared to me the cautious option. I replied: "Krishnaji, I do not think
I would have anything to say".
Krishnamurthy's response was quick: "Does that mean that you
have nothing to say?" And as I was trying to recover from the force
of the body blow, Krishnamurthy delivered the knockout. He
said:"Does that mean that you do not care?".
It was a learning process. My 'modesty' was shown up to be pretentious.
Many years later in 1987, after the Indo Sri Lanka Accord was signed, I
was invited to speak in London on the Accord and its effect on the struggle
for Tamil Eelam. I commenced my talk by relating this story about
Krishnamurthy and went on to say:
"I must confess that it was with some hesitation that I accepted
the invitation to speak this evening. But as I reflected on that
meeting with Krishnaji in Adyar, I was persuaded to accept
because I cannot deny that I do care about what is happening
to us as a people and because it would be wrong for me to say
that I have nothing to say about the Tamil struggle and the Indo
Sri Lanka Accord."
To me, Jiddu Krishnamurthy will always be the essential gnana yogi, the man
who denied that he was a messiah but who spoke and wrote for more than
fifty years thereafter, to ever growing audiences and who insisted to the
"No man from outside can make you free... No one holds the
Key to the Kingdom of Happiness. No one has the authority
to hold that key. That key is your own self, and in the
development and the purification and in the incorruptibility of
that self alone is the Kingdom of Eternity...".
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