Chapter 1: FOREWORD BY ALDOUS HUXLEY

MAN IS AN amphibian who lives simultaneously in two worlds - the given and the homemade, the world of matter, life and consciousness and the world of symbols.

the truth was never preached by the Buddha, seeing that you have to realize it within yourself.

To understand the misery and confusion that exist within ourselves, and so in the world, we must first find clarity within ourselves, and that clarity comes about through right thinking.
Clarity is not the result of verbal assertion, but of intense self-awareness and right thinking. Right thinking is not the outcome of or mere cultivation of the intellect, nor is it conformity to pattern, however worthy and noble. Right thinking comes with self-knowledge. Without understanding yourself you have no basis for thought; without self-knowledge, what you think is not true.

When you quote the Bhagavad Gita, or the Bible, or some Chinese Sacred Book, surely you are merely repeating, are you not? And what you are repeating is not the truth. It is a lie, for truth cannot be repeated.
when you repeat truth, it ceases to be truth, and therefore sacred books are unimportant. It is through self-knowledge, not through belief in somebody else’s symbols, that a man comes to the eternal reality, in which his being is grounded. Belief in the complete adequacy and superlative value of any given symbol system leads not to liberation, but to history, to more of the same old disasters.

Belief inevitably separates. If you have a belief, or when you seek security in your particular belief, you become separated from those who seek security in some other form of belief. All organized beliefs are based on separation, though they may preach brotherhood.

It is to protect himself from beliefs that Krishnamurti has ”not read any sacred literature, neither the Bhagavad Gita nor the Upanishads”.

one has to do, in order to meet the new challenge, is to strip oneself completely, denude oneself entirely of the background and meet the challenge anew


Chapter 2: INTRODUCTION

TO COMMUNICATE with one another, even if we know each other very well, is extremely difficult. I may use words that may have to you a significance different from mine.

unfortunately most of us listen through a screen of resistance. We are screened with prejudices, whether religious or spiritual, psychological or scientific; or with our daily worries, desires and fears. And with these for a screen, we listen.
Therefore, we listen really to our own noise, to our own sound, not to what is being said. It is extremely difficult to put aside our training.

Truth cannot be given to you by somebody. You have to discover it;
Understanding comes through being aware of what is. without interpreting it.
It is only when we begin to interpret, to translate according to our conditioning, that we miss the truth.


Chapter 3: WHAT ARE WE SEEKING?

WHAT IS IT THAT most of us are seeking?
Perhaps you can find gratification but surely you cannot find happiness. Happiness is derivative; it is a by-product of something else.
our difficulty is, to be clear in ourselves regarding our intention.

When you say, ‘’I am seeking happiness”, is the seeker different from the object of his search? Is the thinker different from the thought? Are they not a joint phenomenon, rather than separate processes?
to understand the seeker, before you try to find out what it is he is seeking.

It sounds so simple, but it is extremely difficult. To follow oneself to see how one’s thought operates, one has to be extraordinarily alert, so that as one begins to be more and more alert to the intricacies of one’s own thinking and responses and feelings, one begins to have a greater awareness, not only of oneself but of another with whom one is in relationship. To know oneself is to study oneself in action, which is relationship.

we have so committed ourselves in different ways that we have hardly any time for self-reflection, to observe, to study.

it seems to me that without this understanding, without this experience, merely to read books, to attend talks, to do propaganda, is so infantile - just an activity without much meaning; whereas if one is able to understand oneself, and thereby bring about that creative happiness, that experiencing of something that is not of the mind, then perhaps there can be a transformation in the immediate relationship about us and so in the world in which we live.


Chapter 4: INDIVIDUAL AND SOCIETY

If the individual is merely an instrument of society, then society is much more important than the individual. If that is true, then we must give up individuality and work for society; our whole educational system must be entirely revolutionized.

What you are within has been projected without, on to the world; what you are, what you think and what you feel, what you do in your everyday existence, is projected outwardly, and that constitutes the world.

revolution in society must begin with the inner, psychological transformation of the individual.

you and I must be aware of the causes of the collapse of society and create a new structure based not on mere imitation but on our creative understanding.

You and I have become imitative, we are copying, outwardly and inwardly.