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J. Krishnamurti

The answer to the question, 'What are you Seeking?', is simple: We want to find truth, God, everlasting peace. The real question, says Krishnamurti, is: 'Why do you seek at all?' Knowing conflict, repression, self-doubt, and fear as consistent companions, we naturally wish for them to come to an end. So begins the search for relief, the search for everlasting peace--through ideas, religions, self-help, self-analysis, etc., and we think of this search as a right action towards finding what we are looking for. But do we know what we are looking for, or are we merely seeking relief from what is happening presently? Are we seeking at that point only an idea, the supposed opposite of the emotion that we are experiencing now? It is the search that maintains the present emotion and its projected opposite in a state of mutually co-existent conflict, inherently.

Krishnamurti Foundation America

The Collected Works of J. Krishnamurti

What Are You Seeking?

Until the end of his life at the age of ninety, Krishnamurti-the world teacher-traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. Because his subject is all-embracing, the Collected Works which are in 18 Volumes, are of compelling interest. 

Within his talks in any one year, Krishnamurti was not able to cover the whole range of his vision, but broad amplifications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years. The Collected Works contain Krishnamurti`s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings. Jiddu Krishnamurti was born in 1895 of Brahmin Parents in South India. At the age of fourteen he was proclaimed the coming World Teacher by Annie Besant, then President of the Theosophical Society, an international organization that emphasized the unity of world religions. Mrs. Besant adopted the boy and took him to England, where he was educated and prepared for his coming role. In 1911 a new worldwide organization was formed with Krishnamurti as its head, solely to prepare its members for his advent as World Teacher. In 1929, after many years of questioning himself and the destiny imposed upon him, Krishnamurti disbanded this organization, saying: Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. My only concern is to set men absolutely, unconditionally free. Until he end of his life at the age of ninety, Krishnamurti traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. In the mirror of relationship, each of us can come to understand the content of his own consciousness, which is common to all humanity. We can do this, not analytically, but directly in a manner Krishnamurti describes at length. In observing this content we discover within ourselves the division of the observer and what is observed. He points out that this division, which prevents direct perception, is the root of human conflict. His central vision did not waver after 1929, but Krishnamurti strove for the rest of his life to make his language even more simple and clear. There is a development in his exposition. From year to year he used new terms and new approaches to his subject, with different nuances. Because his subject is all embracing, the Collected Works are of compelling interest. Within his talks in any one year, Krishnamurti was not able to cover the whole range of his vision, but broad amplifications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years. 

The Collected Works contain Krishnamurti`s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings.

The Origin of Conflict

Contains talks and answers to specific questions, themed around the art of listening subject matter.

This comprehensive record of Krishnamurti's teachings is an excellent, wide-ranging introduction to the great philosopher's thought. With among others, Jacob Needleman, Alain Naude, and Swami Venkatasananda, Krishnamurti examines such issues as the role of the teacher and tradition; the need for awareness of 'cosmic consciousness; the problem of good and evil; and traditional Vedanta methods of help for different levels of seekers.