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Η αναγκαιότητα της αλλαγής
Aν δείτε πραγματικά αυτή την αντίφαση με πάθος, τότε αυτή η ίδια η αντίληψη είναι η επανάσταση. Aν δείτε στον εαυτό σας αυτή τη διαίρεση ανάμεσα στο νου και στην καρδιά, πραγματικά να τη δείτε, όχι να τη συλλάβετε θεωρητικά, αλλά να τη δείτε, τότε το πρόβλημα φτάνει σ' ένα τέλος. Ένας άνθρωπος που διακατέχεται από πάθος για τον κόσμο και την αναγκαιότητα της αλλαγής πρέπει να είναι ελεύθερος από πολιτική δραστηριότητα, θρησκευτική συμμόρφωση και παράδοση, που σημαίνει ελεύθερος από το βάρος του χρόνου, ελεύθερος από τα δεσμά του παρελθόντος, ελεύθερος από όλη τη δράση της θέλησης. Aυτός είναι ο καινούργιος άνθρωπος. Aυτή είναι η μόνη κοινωνική, ψυχολογική και, ακόμα, πολιτική επανάσταση...
ΡΗΤΗ ΔΗΛΩΣΗ ΤΟΥ ΚΡΙΣΝΑΜΟΥΡΤΙ ΠΡΙΝ AΠO ΤΟ ΘΑΝΑΤΟ ΤΟΥ TO 1986
Δεν υπάρχει διάδοχος ή εκπρόσωπός μου που θα συνεχίσει τη διδασκαλία, τώρα ή οποτεδήποτε στο μέλλον, στο όνομά μου... Δε χρειάζονται ερμηνευτές... Κάθε άνθρωπος θα πρέπει να παρατηρεί κατευθείαν τις δικές του δραστηριότητες κι όχι μέσω κάποιας θεωρίας ή αυθεντίας...
ΡΗΤΗ ΔΗΛΩΣΗ ΤΟΥ ΚΡΙΣΝΑΜΟΥΡΤΙ ΠΡΙΝ AΠO ΤΟ ΘΑΝΑΤΟ ΤΟΥ TO 1986
Δεν υπάρχει διάδοχος ή εκπρόσωπός μου που θα συνεχίσει τη διδασκαλία, τώρα ή οποτεδήποτε στο μέλλον, στο όνομά μου... Δε χρειάζονται ερμηνευτές... Κάθε άνθρωπος θα πρέπει να παρατηρεί κατευθείαν τις δικές του δραστηριότητες κι όχι μέσω κάποιας θεωρίας ή αυθεντίας...
192 pages, Paperback
First published January 1, 1970
21 people are currently reading
232 people want to read
About the author
J. Krishnamurti
1,334 books4,266 followersJiddu 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.
This author also writes under: Jiddu Krishnamurti
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.
This author also writes under: Jiddu Krishnamurti
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July 16, 2021
ჯიდუ კრიშნამურტის შემოქმედებასა და მის ლექციებს აქამდეც ვეცნობოდი და ამიტომ შეიძლება ითქვას, ამ წიგნმა, უფრო სწორედ კი დიალოგების კრებულმა, ახალი და განსაკუთრებული ვერაფერი შემძინა. თუკი ჯიდუს დავუჯერებთ, სამყაროში ყველაფერი ერთი დიდი განპირობებულობა და ილუზიაა, მათ შორის ის მე-ც რომელიც ახლა ამ განხილვას წერს .
მთავარი კითხვა შემდგომში მდებარეობს : "რატომ წერს ეს გოგო, სოფიდ წოდებული სუბიექტი, ამ წიგნის განხილვას ?გულწრფელად უნდა ემოციის გაზიარება, თუ უბრალოდ მეტი ყურადღების მიქცევას ცდილობს ამ გზით ? თუ კი, მაშინ რაში სჭირდება ეს ყურადღება.. და ა.შ
ეს შეკითხვები შეგვიძლია უსასრულოდ გავაგრძელოთ, სანამ საბოლოოდ იმ პასუხამდე არ მივალთ, რომ სინამდვილეში ყველაფერი თავის მოტყუებაა და საერთოდ არაფერს არ აქვს აზრი და რომ არ შეგიძლია არანაირი ჭეშმარიტი "ცოდნის" მიღება, თუ მანამდე ნასწავლი და გააზრებული ინფორმაციისთ გვაქვს ტვინი "დაბინძურებული". რა თქმა უნდა, ძალიან ბევრ რამეში ვეთანხმები ჯიდუს, იქნება ეს რელიგია, მიჯაჭულობა, დამოკიდებულებები, ურთიერთობები თუ სხვა რამ , თუმცა როგორც თავად გვეუბნება, ჭეშმარიტებისკენ სავალ გზაზე არ შეიძლება გყავდეს არანაირი მასწავლებელი და მოძღვარი, რადგან მეთოდის არსებობა უკვე განპირობებულობაა, ხოლო ამ გზის ბოლოს მხოლოდ ის მივა, ვინც ყოველივე ნაცად და "ტრადიციულ" ხერხზე უარს იტყვის.
ჰოდა, მგონია რომ რეალურ ცხოვრებაში საკმაოდ რთულია ჯერ ერთი ამ ფენომენის გააზრება და მეორეც პრაქტიკაში გადმოტანა. anyways, უდავოდ ღირს წაკითხვად, ვისაც მსგავსი ლიტერატურა აინტერესებს.
მთავარი კითხვა შემდგომში მდებარეობს : "რატომ წერს ეს გოგო, სოფიდ წოდებული სუბიექტი, ამ წიგნის განხილვას ?გულწრფელად უნდა ემოციის გაზიარება, თუ უბრალოდ მეტი ყურადღების მიქცევას ცდილობს ამ გზით ? თუ კი, მაშინ რაში სჭირდება ეს ყურადღება.. და ა.შ
ეს შეკითხვები შეგვიძლია უსასრულოდ გავაგრძელოთ, სანამ საბოლოოდ იმ პასუხამდე არ მივალთ, რომ სინამდვილეში ყველაფერი თავის მოტყუებაა და საერთოდ არაფერს არ აქვს აზრი და რომ არ შეგიძლია არანაირი ჭეშმარიტი "ცოდნის" მიღება, თუ მანამდე ნასწავლი და გააზრებული ინფორმაციისთ გვაქვს ტვინი "დაბინძურებული". რა თქმა უნდა, ძალიან ბევრ რამეში ვეთანხმები ჯიდუს, იქნება ეს რელიგია, მიჯაჭულობა, დამოკიდებულებები, ურთიერთობები თუ სხვა რამ , თუმცა როგორც თავად გვეუბნება, ჭეშმარიტებისკენ სავალ გზაზე არ შეიძლება გყავდეს არანაირი მასწავლებელი და მოძღვარი, რადგან მეთოდის არსებობა უკვე განპირობებულობაა, ხოლო ამ გზის ბოლოს მხოლოდ ის მივა, ვინც ყოველივე ნაცად და "ტრადიციულ" ხერხზე უარს იტყვის.
ჰოდა, მგონია რომ რეალურ ცხოვრებაში საკმაოდ რთულია ჯერ ერთი ამ ფენომენის გააზრება და მეორეც პრაქტიკაში გადმოტანა. anyways, უდავოდ ღირს წაკითხვად, ვისაც მსგავსი ლიტერატურა აინტერესებს.
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November 23, 2020Δεν ξέρω τι να γράψω γι' αυτό το βιβλίο. Αν κατάλαβα κάτι είναι πως ούτε να το βαθμολογήσω δεν πρέπει. Ούτε "πρέπει" πρεπει να υπάρχει. Κάθε προσπάθεια είναι κατακερματισμός για ό,τι πάμε να δημιουργήσουμε. Η γνώση είναι απαραίτητη μόνο για την τεχνολογία και τα πολύ πρακτικά ζητήματα και όχι για οτιδήποτε ψυχολογικό. Αλλαγή είναι η άρνηση της επιθυμίας για αλλαγή. Η λέξη, το όνομα, η εικόνα, η κρίση κ.ο.κ. δεν είναι ποτέ αυτό που πραγματικά "είναι". Το να βλέπουμε πραγματικά κάτι συνίσταται στο να το αντιμετωπίζουμε χωρίς καμία προϋπάρχουσα γνώση ή εμπειρία. Οποιαδήποτε κρίση προκύψει, αυτόματα σημαίνει σύγκριση με το παρελθόν. Αν μη τι άλλο, αξίζει μια ευκαιρία, όπως καθετι.
September 25, 2024
A troublesome book to review, because it is so hard to penetrate and apply.
The first book I ever read by Krishnamurti was called 'Freedom of the Known'. It totally took me by surprise, with its world view so radically different from my own. That book was written as a collection of structured themes. I have yet to make an elaborate analyses on that work. At the moment I read it, I most likely was not ready to process its workings.
The work before us, the 'Urgency of Change', is written as a collection of dialogues between Krishnamurti and Questioners. The questioners are anonymous interlocutors; the conversations are recollections of Krishnamurti. So they are most likely paraphrases of past discussions.
My key takeaways from this lecture:
- to do away with thought, ego, distinctions, means embracing total freedom
- there is a distinction between knowledge (accumulation of learned facts) and learning (a continual process). Knowledge should be used for technical matters: we build upon the processes and fact accumulations of other human beings. Learning should be used for all other matters, which means all human interaction should operate on the constant flow of learning: not in the past, not in the future, but right here and now, over and over again.
- thought should be limited to productive work and nothing else; it ought to be quiet the rest of the time
- to bring 'I' into conversation, is to create division. There are multiple ways this works: I vs them (literal division, e.g. demonizing in war scenario, me against society), I with own ambitions who use people or knowledge to my own benefit, I who observe the world (while I am the world), my thoughts vs another's thoughts (whereas man really has a collective conceptual world) ...
- there is continuation and there is learning. Continuation is building upon the past (e.g. upon knowledge). If this is the only mode you operate in, you can literally be 'stuck in the past'. Learning is a continual process in the here and now, but can only be accessed when you let go of thought, which is the past recreating or extending itself; learning is the only way to really allow new experiences in your life.
- the quieting of thought is the practice of meditation.
The biggest issue for me was the theoretical nature of the text. I read Pema Chödrön's 'The places that scare you' earlier this year, which was a real eye-opener and a genuine case of 'right book at the right time'. It probably saved me from collapsing into myself, dealing with colossal pressure. Anyway, Chödrön's book is part theoretical, part exercise, and this makes sense: you want to learn about your thought processes, when they surface, how they are shaped, how you can keep them under control. She provides very accessible guides to meditation, and even has CDs for guided meditation sessions. I highly recommend it.
Anyway, as a standard human being, my mind is never still. It's always looking for puzzles to solve, and ways to solve them. So the biggest hurdle for me is quieting the mind. But Krishnamurti does not go into the practical methods to achieve this. (actually he would say that to achieve something is again the ego interrupting) To be really effective, this book for me needs to be read alongside other philosophers, like Chödrön, like Tolle (whose 'the power of now' is still so relevant!), who provide use cases, practical tips.
I cannot recommend Krishnamurti enough. He ruptures modern society's set of standards and really makes you wonder again about the world, about being able to experience the purity of it, without all of the people shouting for attention, all of the meaningless ruckus, clutter, empty talks, senseless ambition, blind belief, etc. About returning to the core of it all, the way you must have experienced it as a kid at some point.
The first book I ever read by Krishnamurti was called 'Freedom of the Known'. It totally took me by surprise, with its world view so radically different from my own. That book was written as a collection of structured themes. I have yet to make an elaborate analyses on that work. At the moment I read it, I most likely was not ready to process its workings.
The work before us, the 'Urgency of Change', is written as a collection of dialogues between Krishnamurti and Questioners. The questioners are anonymous interlocutors; the conversations are recollections of Krishnamurti. So they are most likely paraphrases of past discussions.
My key takeaways from this lecture:
- to do away with thought, ego, distinctions, means embracing total freedom
- there is a distinction between knowledge (accumulation of learned facts) and learning (a continual process). Knowledge should be used for technical matters: we build upon the processes and fact accumulations of other human beings. Learning should be used for all other matters, which means all human interaction should operate on the constant flow of learning: not in the past, not in the future, but right here and now, over and over again.
- thought should be limited to productive work and nothing else; it ought to be quiet the rest of the time
- to bring 'I' into conversation, is to create division. There are multiple ways this works: I vs them (literal division, e.g. demonizing in war scenario, me against society), I with own ambitions who use people or knowledge to my own benefit, I who observe the world (while I am the world), my thoughts vs another's thoughts (whereas man really has a collective conceptual world) ...
- there is continuation and there is learning. Continuation is building upon the past (e.g. upon knowledge). If this is the only mode you operate in, you can literally be 'stuck in the past'. Learning is a continual process in the here and now, but can only be accessed when you let go of thought, which is the past recreating or extending itself; learning is the only way to really allow new experiences in your life.
- the quieting of thought is the practice of meditation.
The biggest issue for me was the theoretical nature of the text. I read Pema Chödrön's 'The places that scare you' earlier this year, which was a real eye-opener and a genuine case of 'right book at the right time'. It probably saved me from collapsing into myself, dealing with colossal pressure. Anyway, Chödrön's book is part theoretical, part exercise, and this makes sense: you want to learn about your thought processes, when they surface, how they are shaped, how you can keep them under control. She provides very accessible guides to meditation, and even has CDs for guided meditation sessions. I highly recommend it.
Anyway, as a standard human being, my mind is never still. It's always looking for puzzles to solve, and ways to solve them. So the biggest hurdle for me is quieting the mind. But Krishnamurti does not go into the practical methods to achieve this. (actually he would say that to achieve something is again the ego interrupting) To be really effective, this book for me needs to be read alongside other philosophers, like Chödrön, like Tolle (whose 'the power of now' is still so relevant!), who provide use cases, practical tips.
I cannot recommend Krishnamurti enough. He ruptures modern society's set of standards and really makes you wonder again about the world, about being able to experience the purity of it, without all of the people shouting for attention, all of the meaningless ruckus, clutter, empty talks, senseless ambition, blind belief, etc. About returning to the core of it all, the way you must have experienced it as a kid at some point.
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November 18, 2023Είναι από τα βιβλία που δεν μπορείς να βάλεις βαθμολογία για εμένα. Αν σου αρέσουν τα φιλοσοφικά ερωτήματα είναι ότι πρέπει. Αυτό που μου έμεινε ήταν ότι ποτέ ο άνθρωπος δεν μπορεί να ξεφύγει από το παρελθόν του αλλά θα το κουβαλάει μαζί του και θα το διαμοιράζει στους άλλους κάπως πιο παραλλαγμένο.
November 20, 2024
I liked the concepts - most of these are already covered in his other books, particularly the book of life and total freedom. This book was a little harder to follow compared to his other books, content repeats. The main takeaway for me was about the interpretation on how fast change or revolution should happen, learning as an art of the behaviour of not being biased - these are well articulated
May 18, 2018
Whenever you feel like useless, bored or not knowing what to make of life's questions, read a passage in this book, it will wake you up and make see things a bit differently. One of the great Krishnamurti books for sure.
May 7, 2020
Sometimes I think his teaching is utter nonsense, but overall I appreciate his interpretation of life, love, awareness and observation without the "observant", condemnation or comparison.
September 24, 2022
Душеспасительная книга в такие времена.
February 13, 2025
Best book .
November 3, 2016
It's good to know these kind of thoughts .
Displaying 1 - 10 of 10 reviews