Krishnamurti's speeches (many of his books were transcripts of them), like the Buddha’s discourses, far from being speculations about theories, are invitations to the observation of the contents of the mind by those asking questions to the speaker listeners, during the dialogues, can parallelize within themselves the introspection that the speaker is suggesting. Rereading the Indian writer, first, and following the teachings of the Buddha, afterwards, I left my confusion behind. My friend shook me because it sounds indeed paradoxical to write so extensively about a journey that has no maps, directions or distances.ĭid I lose my effort? In no way. When I shared with someone my intellectual adventure, his criticism was scathing: "I could not care less for an author who needs those many volumes to present his thought". I read his biography (two volumes by British writer Mary Lutyens), I bought a dozen of his books, I studied and dug deep down in five of them, and I browsed through the remaining. My enthusiasm for the writings of this thinker was highest. Truth cannot be organized nor should any organization be formed to lead or to coerce people along any particular path.” If, as this columnist thinks, Krishnamurti’s assertion is right, why are there so many religious dogmas and political doctrines that want to take possession over the 'truth'? The most quoted paragraph of this Indian philosopher was part of the news in the magazine: "Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. My interest in Krishnamurti began in 1986 when I learned of his death.
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