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VTDASUNIA
6, ioaur Gddngb8 @easdouerc3
I CENTRE;:SR[

:1,::?fiDece5c,i

ISSUE No.l

2005.,;.

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tqryi

"@@5aro @AE. @A @@5oco

..YOU

E"

ARE THE WORLD & THE WORLD IS YOU"

BAEsr

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Contenes

ro61;i:cs Issue

No

- 2005 - Za06

8Qo/Page

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1.

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You are the w'orld & The r.vorlC

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is You
2.

03

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Krishnamurli cn "The Teachings"
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03
03

A^

Kri shnainurti's Teachings

- Dr. Walpola Rahula Tero-

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Self & the Eniiing of Sorrow

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The raind is society

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24

17,

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25

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The l,iving R.oad

27

25.

True Erlucation

l6

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The Art of Li*qtening

29

27.

The Song of tr,ovc

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INTRODUCTORY NOTE

6 eoaco8 6ed.6958 @o>edclcr::ocs8 66

gncoaz::c,:d og, E8@ I zo oOcoeoi algzo oozrJ

This publication is the fruition of a long-felt

need for an official publication of the Sri Lanka
Krishnarnurti Centre. I nc., an approved charity.

o1Oa2n qOo:rocOE. dce."Eqgar" z::@rd o@otd t)

qdo'o8.
o8. Sedogb8trJocd (189s-1986) eorr.i8@ E1Q5J
o{coa-1, ,sE tor ffoooq OrJ ooCdccooJ omcOtC ecc
8Or:: oncdrldi o@rrJ 6qd d4@rlocd 9co1trl6@ SgAq
Ozil?rJg Or: 6oeo6 ocdmcez:j oOol o6Obr:a o38aJ
9Q6or,+ 58@ o@E 9to epdg6 cs. r5 eprld 5,goc
to18 9"66.8 ozocOd q oPE ErQgoJ cs.

6, eoSogo6! orob (ElocrJorocO EEec

Egre eQSSo), qom 310 qd.o ddca:ocsE eeio oa,riOoO,
O1{qrocm, gO ocob, q""m 208 qdcr #dcaoceS 885
@ee<rQ56 @e)uei.Jcz::re-r,:al Eqol om oroo@, g2sccc2,
?rx pe$r:mcg rooob) eeo 8aq Ea$ord q o-@@

it comes into being as "VIDASLINIA" and is

intended to include selected and representative
exeerpts from talks, dialogues writings and brief
biographical sketches of J. krishnamurti (1895-1986),
its main purpose is to provide Sinhala translations of
sorne of those excerpts as a foretaste for the Sinhala
reading public, in whom interest in J. Krishnamurti
has been awakened.

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a:r oceCeJr:c

qo oorl

gQ6elni zodajoal zr:@, naacq

This publication wiltr serve as an update of

information and activities of the Krishnamurti Center
of Sri Lanka at 3 1 0, High level Road, (Opposite Anula
Vidyalaya) Colombo 06, and also the Study Centre at
Beddegana North, at 208, Duwa Road, Kotte.
Information on the latest additions of Krishnamurti
Publications to the library & books, for sale and news
about available Sinhala translations will be provided.

We shail be grateful

649.

fbr any ideas and

suggestions regarding this publieation.

"EQg-"
@ 6"ms $edag58 @oxeldea>a,
310,

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WDASUNA''
The Krishnumurti Centre,
Sri Lanka
310, High level Roacl,

ecd,

06.

Colombo 06.

/ kle. - 2811076, 286168i

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E8A. @0 qg @ qr8 Oa: oOat,dEo@8.
Sri Lunka Talks - l98A
P.1

''PSYCHOLOGICALLY YOU ARtr THE WORLD AND THE WORLD IS YOU.''

J. Krishnamurti (1 89 5- I 986)
There is great chaos, disorder, in the world. Society is corupt, immoral, there is great deal of
injustice: there is poverly. All the nations are preparing for war, ready to kill each other in the
name of religion, in the name of economics, in the name of own national survival; they are
willing to kill each other, for their own security. There is religious division is this country.
..........There are nationai, religious, economic divisions all over the world. There is
inflation, overpopulaticn, povefiy. Nationalism rvith its technology is going to destroy man.
These are facts; not opinions or ideas.
...lvIankind suffers; a human being in the world, u,herevel he lives, suffers, goes through a
great deal of anxiety, great uncertainty, constant striving, not only within himseif, but also
out-'r'ardiy .... We are humanity. You are humanity.
... So you and I and the others are the rvorld. This is not a theory this is not something that
have
to believe. It is a fact that you are the world and the world is you.
1,ou
...What will save mankind is you, you transforming yourself.
Sri Lanka Talk. 1980 Pl

,,TT{ETEACHNGS'
KRISHNAMURN ON

"The speaker has talked a great deal throughout the world for the last sixty years. So they have
invented a term called 'his teachings'. The teachings are not sornething out there in a bobk; w.hat the
teacl-rings say is, 'Look_ at yourself, go into l,ourself inquire into what Is there, understand it, go beyonci
it. and sc) on. The teachings are only a means of pointing, explaining, but you have to undeist-anci, not
ihe.teachings, but yourself. Is that clear? So please don't try t6 undeistand, not what the speaker ii
sa--\'ing, but understand that w-hat he is saying is acting as a r::iirrcr in which you are looking at yourself.
\Vhen you iook at yourself vety carefullli then the mirror is not impofiant, you throw it aulay. "So that is
rvhat w-e are doing."
On Mind and Thought
P IO4

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On Mind and Thought

P-l04.

VEN. DR. WALPOLA RAHI]LA

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O1.{

KRISHNAMURNS
TEACHINGS

"g(s)cdfl@"

sEaso

"To someone who knor,vs the Buddha's

teaching fairly well, your teaching is quite familiar,
not something new io him. Wirat the Buddha tar,rght
twenty-five hundred years ago you teach today in a
new idiom, a new style, a ner,v garb. When I read your
books I often write in the malgin, comparing w'hat
yoll say witir the Buddha; sometimes I even quote the

"......@S-J oqcg qor@ od@d co1$8r:l e,rfmc

oho?re Ozl @O OOocd grolal8@ Sgdrg oqcrd em

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chapter and .-rerse of the text- not only Buddha's

original teaching, but also the ideas of the later
Buddhisi phiiosophers, those too, yott put in practically
the same way. I was sutprised horv u'ell and beautifuii-v
yoll expressed them....

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90

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Can HumaniQ Change

Can Humanity Change?

@ialogue with Buddhists)P, 3-6

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the same thing in a way that is fascinating for today's

human beings, and for those of tomorrow"

OO

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gQ8ooi ado qgdl @c @EocaO or:J nd8.

"...But there is hardly an difference between

your teaching and the Buddha's; it is iust that ,vou sa,v

Wg@M 4 qz{Ow u?

ffO oOcooC

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tue@w @ut?uzfi

6Ut6.

Krishnamurti Notebook
P 187

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Corunrcntaries on Living
(Firstm Series) P-lAg

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From Letlers to the Schools

Vol 2-

P.ll

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P116

I
*editation is to be aware of every thought and of every feeiing, i
with it. I
I ,r.r., to say it is right cr wrong but just to watch it and move
of I
movement
whole
the
i i; rh;i;uicrring y"ou begin tJ unclerstand
Silence
silence.
;
I iil"rnfr, unJf..fI""g. Andiut of th.is awareness cornes
that
silence
the
btrt
dead.
is
stagnation.
is
I
: ;; ;?*.lne, by tliought
naturc.ot
the
begiming,
own
its
1
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g
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tire
for
;
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past'
the
of
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Bt _ r.-. ,..-.
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il.

Religiously, socially and

politically, there is the constant

abandonment of the self, but on the

improvement the reflnement of the

b.

urge of self-improvenoent.

self which is the continuitv of the

self in different forms. It is only the

cessation of sorrow.

........"Throughout the world there

is immense povefi as inAsia, and

very few who break away fiom

There is progress in selfimprovement - I can be better

tomorrow, more kind, more

enormous wealth, as

in this

country; there is cruelty, suffering,

society, not the outrvard trappings

of

society, but from

all

the
implications of a society rvhich is

Self-improvement

is

tt Progress" in sorrow, not the

generous, less envious, and less

SONIEVERY DtrtrP NSIGHTS NTO THtr

SELFAI\D THE ENDNG OF'SORROW
injustice, a sense of li."ing in wirich
there is no love. Seeing a1l this,
r.vhat is one to do? What is the true

approach to these innumerable

problenrs? Religions everYt'here
have emphasized self'improvement; I must be more
noble, more gentle, more
considerate, less violent. Society,

with the help of religion, has

brought about a culture of selfimprovement in the widest sense
of that r.vord. That is what each one
of us is trying to do all the time we are trying to irnprove ourselves,
which implies effort, discipline,

conformity,

competition,

of
security, the justification of

acceptance ofauthority, a sense

ambition. And self-improvement

does produce certain obvious
results; Itmakes one more socially
inclined; it has social significance
and no more, for self-improvement
does not reveal the ultimate reality.

I think it is very important to

understand this.

based on acquisitiveness, on en\y,

on comparison, competition. fhis

society conditions the mind to a
particular pattem of thought, the
pettern of seif-imprcvement, seifadj ustment, self-sacrifi ce, and on11'-

those r,..'ho are capabie of breaking

away from all conditioning can

discover that which is not
measurable by the mind.

So everywhere society is
conditioning the individual and this
conditioning takes the form of self-

improvement, rvhich is really the

perpetuation of the "me" the ego,

in different forms.

Selfimprovement may be gross, or it

may be very very refined when it
becomes the practice of virtue,
goodness, the so called love of
one's neighbor but essentially it is
the continuance of the'me' rvhich
is a product of the conditioning
inlluences of society. Your entire
endeavour has gone into becoming
something, either here, if you can
make it, or if not, in another world;

The religions that we have do

not help us to understand that

which is the real, because they are
essentially based, not on the

anibitious. But does selfimprovement bring about a

complete change in one's thinking?
Or is there no cirange at all, but only

progress? Progress implies time,

does it not? i am this today, and I

shall be sornething better

tomorrou'. That is in selfimprovement or self-denial or selfabnegation, there is progression,
the gradualism of moving towards

a better life, which

means
superficially adjusting to
environment, conforming to an

improved pattern,

being

conditioned in a nobler wa,v, and

so on. \Ve see that process taking
place all the time. And you must
have wondered, as I have whether

progress does bring about

fundamental revo luti on.

To me, the importantthing is

not progress but revolution. Please

don't be horrified by that word

revolution, as most people are in a
very "progressive" society like this.
But it seems to me that unless we

the same
drive to maintain and continue the

understand the extra-ordinary

necessity of bringing about notjust

self.

a social amelioration but a radical

but

it is the same urge,

% 89oa....

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The Only Revolution

P, 101-103

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P.40-41

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S
SOCIEIY
f_fave you ever sat verv quietly
I lwith closed eves and watched
the movement of your own

8a osul p,sDtdw?
O6a

THE MIND

EO
OAO

thinking? Have you watched your

mind working - or rather, has your
mind watched itself in operation,
just to see u,hat your thoughts are,
wirat your feelings are, how you

look at the trees, at the flolvers, at

the birds, at people, how you
respond to a suggestion or react to
new idea? Have you ever done
this? If you have not, you are
missing a greatdeal. To know how
one's mind works is a basic
purpose of eclucation. If you don't
know how your mind reacts, if your
rnind is not aware of its own
activities, you will never find out
what society is. You may read
books on socioiogy, study social
sciences, but if you don't know'
how your own mind works you
cannot actually understand what
society is, because your mirrd is
part of society; it is society. Your
reactions, your beliefs, your going
to the temple. the clothes you wear,
the things you do and don't do and

what you think - society is made

up of all this, it is the replica of
what is going on in your own mind.
So your mind is not apart from
society, it is not distinct from your
culture, frcm your religion, fron:r
your various class divisions, fror-:r

ep1o.

This Motter of Culture

P 65-67

Continue Page26.....

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charge ii:i our outlook, mere

progress is progress in sorro'w; it
may effecr tlie pacification, the
calming of sorrorv. but not the
cessation of scrrow, llhich is
alv,,ays latent. Afler ail, progress in
the sense of getting better over a
period of time is really the process
of the self, the 'me' the ego. There
is progress in seif-irnprovement,
obviousl), u'hich is the determined
efforl to be good, to be more this
or less that, and so 0n. As there is
improvement in retiigerators and

air planes, so also there is

irnprovement in the self, but that
improvement, that progress, does
not free the mind from sorrow

....Self-improvement is
progress in sorrow, not the
cessation of sorrow

The Collected Works itf

J. Krishnumurt*i,
l/ol. IX P 83, 9*

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the ambitions and conflicts of the

many. All this is society , and you
are part of it. There is no 'you'
separate from society.
It is the mind that has created

the present civilization, this

tradition-bound culture or society
and, without understanding your
oum mind, merely to revolt as a
communist, a socialist, this or that,
has very little meaning. That is why
it is very important to have selfknowledge, to be aware of all your
activities, your thoughts and
feelings; and this is education, is it
not? Because when you are fully

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Krishnamurti to Himself
(His lust journal)
Pt32-134

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of yourself your mind

becomes very sensitive, very alert.

You try this- not someday in

the far-away future, but tomorrow
or this afternoon. If there are too
many people in your room, if your
home is too crowded, then go away
by yourself, sit under a tree or on
the riverbank and quietly observe

how your mind works. Don't

corect it, don't say, 'this is right,
that is wrong', but just watch it as
you would a fihn. When you go to
the cinema you are not taking part
inthe film; the actors and actresses

are taking part, you are only

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watching. In the same war watch

how your rnind works. It is really
very interesting, far more
interesting that any film, because
your mind is the residue of the
whole world and it contains all that
human beings have experienced.
Do you understand? Your mind is
humaniry and when you perceive
this, you will have immense

compassion. Out of this

understanding comes great love;

and then you will know, when you
see lovely things, what beauty is.
This Matter of Cultare
P 78-80

zooi.

2006

TT{8,

LMGROAT}

J. Krishnilmurti

he sun was beating down on

tower over the mangoes, which

the rough, pebbly road, and it

was pleasant in the shade ofthe big

were in bloorq and haunted by the

mango tree. People from the

villages came along that road
carrying on their heads large
baskets laden with vegetables,
fruit, and other things for the town.
They were mostly women, walking
with barefooted ease, chatting and

laughing, their dark faces bare to

the sun. They would put their

burdens down alongthe edge of the
road and rest in the cool shade of
the mango tree, sitting on the
ground and not talking so much.
The baskets were rather heavy, and
presently each woman would help
another to place her basket on her

head, the last one sornehow

managing by almost kneeling on
the ground. Then they would be off,

with steady pace and

an
extraordinary grace of movement
that had come with years of toil. It
wasn't a thing that had been learnt
through choice; it had come about
through sheer necessity. There was
a little girl among them, not more
than ten or so, and she too had a
basket on her head, though much
smaller than the others. She was
full of smiles and play, and
wouldn't look straight ahead, as the
older women did, but would turn
round to see if I were following,
and we wouid smile at each other.
She too was barefooted, and she too
was on the long joumey of life.

murmuring of wild bees. Old

banyan trees also grew on either
side of the road, which was now
busy with the movement of lazy
bullock-carts, and with chattering
people who were walking from one
village to another on some trifling
business. They were not in a hurry,
and would gather to talk of their
doings wherever there was deep
shade. Few had any.thing on their
thin, worn feet and fewer still had
bicycles. Now andthen theywould
eat a few nuts, or some fried grain.
They had an air of gentle kindliness
about them, and they had obviously
not caught the contagion of the
town. On that road there was peace,
thought an occasional lorry would
pass, carrying, perhaps, sacks of
charcoal so badly loadedthat some
seemed ready to fall off at any
moment; but they never did. A bus
full of people would come along,
making threatening noises with its
horn. But it too would soon pass
by, leaving the road to the villagers-

and to the brown monkeys, of

which there were dozens, old and
young. When a lorry or a bus came
rattling along, the babies would
cling to their mothers; they would
hold on until everything was quite
again, and then scatter on the road,
but never going very far away from

their mothers. With their large

heads, and their eyes bright with
curiosity, they would sit scratching

Itwas alovely country rich

and enchanting. There were mango
groves and rolling hills, and the
water that was still running in the

naffoq

sandy beds made a pleasant

noise as it wandered through the

land. The palm trees seemed to

themselves and watching the

others. The half-grown monkeys
would be all over the place, chasing
each other across the road and up
the trees, always avoiding the older
ones, but not wandering too far
away from them either. There was

a very large male, old but active,

who would sit quietly by the road,
keeping watch on things. The or
thers kept their distance, but when
he moved away, they all would
leisurely follow, running and
scattering, but always moving in
the same general direction. It was
road ofa thousand happenings.
Commentaries on Living:
Third Series
P,121-122

True Hducation
onventiona] educatiou
makes independent thinking

extrem*ly difficult. ConformitY

that rve may have had dies down,

and our responsibiiities soon put an
end to it.

leads to mediocrity. To be different

from ihe group or to resist

enl,irorurtent is not easy and is cften

risky as long as we "a'o1-shiP

suecess. The urge to be successfnl,

whisli is the pursuit of rervard

whether in the material or in the socalled spiritual sphere, the search

for inriard or o*irvard securit-v. the

desire for comfort -this w'hole
process srnothers discontent, puts
and end ti'r spontaneity and breeds
fbar; and fear blocks the inteliigent

understanding

of life

increasing age, dullness

and

heart

rvhit

cf mind

sets

In seeking comfort,

in.
we

generally find a quiet corner in iife

where there is a minimum of

eonflict, and then we are afraid to
step out ofthat seclusion. This fear
of life, this fear of stmggie and of
neu. experience, kills in us the spirit
of adventure; Our whole
upbringing and education have
made us afraid to be different from
our neighbour, afraid to think
contrary to the established pattern
of society, falsely respectful of
authority and tradition.

Revolt is of two kinds: there

is viclent revolt, rvhich is mere
reacti*n ir-,ithout t"tnderstancling,
against the existing order; and there
is the deep psycholo,eical revolt of
iatelligence. There are many who
revolt against the established
orthodcxies onl;v to fali inio ner,l'
orthodoxies, furiher illusions and
concealed seit-indulgences. What
generally happens is that lve break
arvay from one group or set of
ideals and join anothei'grcup, take
up hither ideais. thus creating ane\t'
paiiem ofthought against tvhich u'e
wiil aga.in have to revoit. Reaction
only breed's opposition, and refbrm
neeCs further reform.

But there is an intelligent

revolt w'hich is not reaction, and
which cornes with self-know'ledge
tfu'oughthe awareness of one's own
thought ar:d feeling. It is only when
ll'e face experience as it comes and
do noi avoid dislurbance, that rve
intelligence highly awakened;
and intelligence highiy awakened
is intuiticn, vrhich is the only true

k-eep

guide in life.

Fortunately, there are a few

who are in earnest, who ale willing
to examine our human problems
without the prejudice of the right

-Education and the Signilicance

of tW P, g-tt

or of the left, but in the vast

sometimes to go into retreat, to stop

majority of us, there is no real spirit

of discontent, of revolt. When we

everything that you have been

doing, to stop your beliefs and

yield uncomprehendingly

experiences completely and look at

them anew, not keep on rePeating

to
environment, any spirit of revolt

"And I think it is essential

like machines whetirer you believe

or don't believe. You would them
let in fresh air into your minds.
Wouldn't you? T'hat means vou
must be insecure, inust you not? If
you can do so, you would be oPen
to the mysteries of riaiure and to
things that are whispering about us"
which you rvould uot otherwise
reach; ,vou wouid reach the god that
is rr-,aiting to come, the trrith tha.t
caru1ot be invited but comes itseif.
But we are not open to love, and
orher finer processes that are tahing
place rvithin us because rve are aii
tor: enclcsed by cur ou,n ambitions,
by our own acliievements, bY our
or.vn desires. Surely, ii is good to
retreat from all that. Stop being a
member of some society. Stop

being a Brahrnin. a Hindu,

Christian, a ir'IusUm, Stop your

rvclship, rituals. take a compleie
retreat frorn all those and see w'hat
happens, ln aretreat, do nctplunge
into somethins else. do not take
some book and be absorbed in neu'
knou'ledge and nerv acquisitions.
Have a cornplete break r'-rith the
past anci see what happens. Sirs, do
it, and you will see cleiight. Ybu will

see vast expanses

of

love,

understanding and freedom. When

your heart is open, then reality can

come. Then the whisperings of

your owl1 prejudices, your owlt
noises are not heard. That is why it
is good to take a retreat, to go awaY

and to stop the routine - not onlY

the routine of outward existence

but the routine which the mind

establishes for its own safety and
convenience. Try it sirs, those who
have the opportunity."
The Collected Works of
J. Krishnamurti,
VoL W P,252

ir, what is seeing, what is

listening and what is leaming?
I think the three are related to each
other: Learning, listening and
seeing. What is seeing, perceiving?
Do we actually see, or do we see
through a screen darkly? A screen

of prejudice, a screen of our

idiosyncrasies, experiences,
wishes, pleasures, fears, and
obviously our images about that
which we see and about ourselves?
So we have screen after screen
between us and the object of
perception. Then, do we ever see
the thing at all? Or is it that the
seeing is boloured or prevented by
our knowledge, experience, by our
images or the beliefs that condition
the mind, the memories which the
mind has cultivated so that seeing
may nottake place at all? And is it

THEAMT OT il$TEHIHffi
possible for the mind not to have
these images, conclusions, beliefs,
memories, prejudices, fears. and
without having those screens just
to look? I think this becomes a./ery
important because u,hen there is
seeing of that which I am taiking
about, you can't help but act. 'fhere
is no question of postponement.
.....

..Because when action is based

on a belief, a conclusion, an idea,

then that ac.tion is time-Lrinding.
And such action will inevitably
bring conflict, regrets and all the
rest of it. So it becomes very
imporlant to find out what it is to
see, to perceive, what it is to listen.
Do I ever listen? When one is

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married, has a u,'ife or husband, or

has a girl friend or a boy friend, do
I ever listen to her or him ? Or do I
listen through the image I have
built about them? Through the
screen of irritations, of annoyance,
dominatioil, you know all the

dreadful things that occur in

relationship? So do i ever listen

directly to what you say, without
translating, without transfonning it,
withoui twisting it? Do I ever listen
to a bird call or a chiid weep or a
rnan crying in pain? You follow,
Sir? Do I e.,.er listen to anything ?
A wholly Dffirent Walt sf
Living
P,135-136

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Letters to the School lrr@

oescooroJ rodol

gq o6oUrloce8)

2005 - 200s

Oh !Listen,
I

will sing

to thee the song of my Beloved.

Where the soft green slopes of the still mountains

Meet the blue shimmering waters of the noisv sea.
Where the bubbling brook shouts in ecstasy,
Where the stiil pools reflect the calm heavens,
There thouwilt meetwith my Beloved.
In the vale where the cloud hangs in loneliness
Searching the mountain for rest,
In the still srnoke climbing heavenwards.
In the harnlet toward the setting sun,
in the thin wreaths of the fast disappearing clouds,
There thou wilt meet with my Beloved.

T'Hf,SONG(

the dancing tops of the tall cypress,

the gnarled trees of great age,
the frightened bushes that cling to the earth,
the long creepers that hang Lazrly,
There thou wilt meet with m1, Beloved.

Among
Among
Arnong
Amcng

ln the ploughed fields where noisy birds are feeding,

Cn the shaded path that winds along the ful1. motionless ril'er,
Ileside tlie banks where the waters lap,
Amiclst the tall ooplars that pla-,v ceaselessll'lr.ith the rvinds.
In the dead tree of last summer's lightning.
There thou wilt nieet with mv Beloved.
In the stili blue skies,
Where hearren and earth meet

in the breathless air,

In the morn burdened with incense,
Among the rich shadow's of a noonday,
Among the long shadows of an evening,
Amidst the gay and radiarri clouds of the setting sun,
On the path on the waters at the close of the day,
There thou wiit meet with mv Beloved.
the shadows of the stars,
the deep tranquility of dark nights,
the reflection of the moolt on still.,4,.aters.
the great siience before the dawn,
Among the whispering of waking trees,
In the cry of the bird at morn,

In
In
In
In

Amidst the wakening of shador.t's,

Amidst the suniit tops of the f'ar rncuntains.
in the sleepy face of the wcrld.
There thcu wilt meet witl.r my Beloved.
Keep still, O dancing waters,
And listen to the voice of rnv Beioved.
In the irappy la--ighier cf chiidren

Thou canst hear F{irr,

-[he
rrusic o'{'1he flute
trs

IIis r oice.

OF'

tOVf,

POS5

- P006

;i:r.{

31

'fhe

startled cry of a lonel,v bird

Moves thy heart to teitrs,
For thou hearest His r,oice,
The roar of the age old sea
Awakens the memories
That have been luiled tc sleep
ByHisvoice.
The solt breeze that stirs
The tree-tops lazily

Brings to thee the sound

Of His voice
Tire thunder among the raountains
Fills thy soul
With the strength

Of l{is voice.
Iir thc roar ol a vast cily.
Through the shrill moan of swift passing vehicles,
In the throb of a distant engine,
Through the voices of the night,
The cry 0f sotrou,.
The shoLrt ofjoy'.

Thrcugli the ugliness of angel

Conies the voice of m_v Be lorred.

In the distant blue isles,

On the soft dewdrop,
On the breaking w-ave,
0n the sheen of waters,
On the wing of the flying bird,
On the tender leaf of the spring,
Thou wilt see the face of my Beloved.
In the sacred temple,
in the halls of dancing,
On the holy face of the sannyasi,
In the lurches of the drunkard,
With the harlot and with the chaste,
Thou wilt meet with my Belo',red.
On the fields of flowers,
In the towns of squalor and dirt,
With the pure and the unholli
In the flower that hides divinity,
There is my well Beloved.

Oh ! the sea
Has entered my heart.
In a day,
I am living an hundred summers.
O friend,
I behold rny face in thee,
The face in thee,
The face of my rnell Beloved.
Thi.s is the song of love.

The ImntortaI Frietari

P. 28-.$2

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l'o be awal'e of this morrement r,r,ithorit choice - becar:se choice is more of this same movement of
the past - is tc; o'oserve ihe past in aetion. Sucir observaiicn is not a movement of rhe past. To
'Ib obsen,e the tree
observe r.vithout the irnage of thought is action in rvhich the past has ended.
'wiiiri:ut thor"rght is action -without the past. To observe the aetion of the past is again aciit-rn rvithr-ru-t ihe past the sta-te of seeing is rnore imporlant than what is seen. To be a\\iare of the past in
that choiceless observation is not onl,i,'to act dift-erent, but to be differentl-v. In this awareness
fiie*iury a-cts without inipediment. and effrciently. To be religious is to be so chcicelessly aware
ihat there is freedoin frr:m the known even whilst the known acts u.herever it has to,
The urgency of charcge (Krislrnsmurti Rculer F.2i)dS
Ar:tivities of tl:e Krishnanturti Centre,
Sri Laxka Inc"
Replay of Re*orded Public Taiirs by
J. Krishnamurti

Lending and Reference Library & Office

Qpn Holrrs
Krishnamurti Study Centre,
208, Duu,a Road, Reddagana North. Kotte.

77deo

Ererr

First Srtrcrlaj' tr$"30 *.nt.

Pirslinan:rur1i StLr dy Centre

208, l)urva RoaC, Bedeiagana North, Koile.

Tele.286i683
Every Tl.rird Sunday i 0.30 a.ra.
T.V. AuGitcriurn (2'd Floor')

Pui:lic Library, Cclombo

Audio
F.vrit' s,:e<;nd anri fcur-tir liunday 9.45 a.in.
KrisErnamurti Centre Office
*, {{igh Level R*ad, Colombo 6.
iAnula I{urser"y School urernises)
Tel: 2811S76

.3i

Every daiz 9.00 a.in.

- 5.00 p.n'r.

e Video

.
r

and Audio facilities are available

Books are available for sale
Retreat faeilities are available cn a

modest scale

for thcse interested in

K's Teaciring

Krisirnarnurti Ceutre Offi

ce

310, High l-evei ltoad, Colcmbo 6.

Every Tuesday 4.00p.m. - 7.C0 p.m.

Every Thursday 9.30 a.m. -- 12.30 p.rn.
Every Saturday 4.00 p.nr.- 7.00 p.rn.
f.icorrd and for-irth Sunday 9.30 a.m. - 12.30 p.in.

g'V,ol. t
ilntaries on Living Vol. II
.,,,S$ msnlaries an Living VCIl. III
Education & the Signiflcance of I,ife
Beyond Violence
The First and Last Freedom
Why are you Being Educated
What are you Doing with your life
Total Freedom
Can Humanity Change ?
Vision & Activities
Freedom from the

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,.'Krishnamurti Centre Sri Lanka

310,

Eoad, Colombo. S.
i-;ffi.!01.5J 2861683 ;.,:'""'- ''.

1,,Level

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