The First and Last Freedom

The First and Last Freedom

J. Krishnamurti

4.23(4147 readers)
If truth can set us free, where do we find it? In The First and Last Freedom, Krishnamurti argues that we will not find truth in formal institutions, nor in organised religions and their dogmas, nor in any guru or outside authority; for, according to Krishnamurti, truth can only be realised through self-understanding.





Controversial and challenging, yet always enlightening, Krishnamurti guides us through society's common concerns, such as suffering and fear, love and loneliness, sex and death, the meaning of life, the nature of God, and personal transformation - consistently relating these topics to the essential search for pure truth and perfect freedom.This classic philosophical and spiritual study offers wisdom and insights particularly suited to our own uncertain times.

Publisher

Rider & Co

Publication Date

8/1/2013

ISBN

9781846043758

Pages

352

Categories

LiteratureSocial SciencesArts

About the Author

J. Krishnamurti

J. Krishnamurti

Jiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.

In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.

From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.

Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.

Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.

Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.

Questions & Answers

J. Krishnamurti argues that self-knowledge is crucial for solving human problems and achieving freedom by emphasizing the individual's role in creating the world's issues. He believes that the individual, rather than external forces or institutions, is responsible for the problems of suffering, conflict, and misunderstanding. Krishnamurti asserts that understanding oneself is the first step in transforming one's thoughts, actions, and relationships. By becoming aware of one's thoughts, feelings, and reactions, one can recognize and change the patterns of behavior that contribute to societal issues. He emphasizes the importance of self-awareness, which leads to clarity, freedom from beliefs, and the ability to act without contradiction. Krishnamurti suggests that self-knowledge is an ongoing process of inquiry and understanding, which ultimately leads to a state of peace, creativity, and freedom from the constraints of the mind.

The mind plays a significant role in creating suffering through its tendency to cling to beliefs, knowledge, and desires. It creates a sense of self through these constructs, leading to conflict, isolation, and a lack of peace. To transform the mind and achieve a state of peace and clarity, one must become aware of these patterns. This involves observing thoughts and emotions without judgment or identification, allowing them to pass without causing lasting impact. By understanding the nature of the mind and its processes, one can free oneself from the cycle of suffering. This transformation requires a commitment to self-awareness, self-inquiry, and the cultivation of a quiet, still mind. Through this process, the mind can become a vessel for clarity and insight, leading to a state of peace that transcends the temporary nature of the mind's fluctuations.

Krishnamurti critiques organized religion, nationalism, and other systems of belief by arguing that they are based on separation and division, rather than unity and understanding. He believes that organized religions, with their dogmas and rituals, create a false sense of security and lead to conflict and division among people. Nationalism, he claims, is a form of isolation and power-seeking that hinders peace and global unity.

He proposes alternatives such as self-knowledge, awareness, and a choiceless awareness of the present moment. Krishnamurti emphasizes the importance of understanding oneself and one's thoughts, feelings, and actions, rather than relying on external authorities or systems. He suggests that by observing and understanding the workings of the mind, one can achieve a state of creative emptiness, where newness and transformation can occur. This process of self-awareness leads to a deeper understanding of relationships, love, and the nature of reality, ultimately leading to a more peaceful and harmonious world.

The relationship between action and thought is deeply intertwined. Typically, action is guided by thought, which is shaped by past experiences, beliefs, and preconceived ideas. This creates a cycle where thought influences action, and action reinforces thought, often leading to repetitive patterns and limitations.

To achieve action without being limited by preconceived ideas, one must become aware of the thought process and its influence on action. This involves observing thoughts without judgment or identification, allowing them to arise and pass without attachment. By doing so, one can recognize when an action is being driven by an idea or memory rather than by the present moment.

This awareness leads to a state where action is spontaneous and arises naturally from the current situation, without the need for an external idea to guide it. This kind of action is not limited by past conditioning and can be more creative and effective. It requires a deep understanding of oneself, constant awareness, and the ability to let go of preconceived notions, allowing for a more fluid and open-minded approach to life.

J. Krishnamurti defines truth and reality as the eternal, timeless, and immeasurable aspects of existence that transcend the limitations of the mind and its constructs. He emphasizes that truth is not a concept to be believed or a goal to be achieved but an experience that arises when the mind is free from desire, knowledge, and belief. Reality, according to Krishnamurti, is not something to be sought outside oneself but is present in the immediate moment, in what is.

The role of the individual in discovering truth and reality is to engage in self-awareness and introspection. This process involves understanding the workings of the mind, including its conditioning, desires, and the tendency to seek security through beliefs and dogmas. By observing the mind's processes without judgment or resistance, one can gradually free the mind from its limitations and allow truth and reality to emerge. This requires a state of 'choiceless awareness,' where the individual is fully present and attentive to the moment, enabling direct perception and understanding of the true nature of reality.

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