Soul Search
Restless Round



Dalai Lama

Sri Ramakrishna

Swami Vivekananda

Madame Blavatsky

Ramana Maharshi

 Sri Aurobindo

 J. Krishnamurti 


Maharishi Mahesh Yogi

Swami Chinmayananda

Dada Vaswani 

Sri Sri Ravishankar

 Swami Rama



Swami Chidanand

Mata Amritanandamayi

 Mata Nirmala Devi

P.S. Athavale 


Deepak Chopra



J. Krishnamurti

A Profile
The Sage who wouldn't be GURU
On Problems of Living
Do We Truly Love Our Families?
Truth is a pathless land
Krishnamurti Foundations
Daily Meditations
Related Links
J. Krishnamurti : A Profile


"Is there love when each one of us is seeking his own security,both psychological as well as worldly, outwardly? Don't agree or disagree, because you are caught in this. We are not talking of some love which is abstract, - an abstract idea of love has no value at all. You and I can have a lot of theories about it, but actually - the thing that we call love - what is it?"

The core of Krishnamurti's teaching is contained in the statement he made in 1929 when he said: 'Truth is a pathless land'. Man cannot come to it through any organisation, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind . . . Statement by Krishnamurti in 1981.

Jiddu Krishnamurti was born on 11th May 1895 in Madanapalle, a town in south India, the eighth child in a middle-class family. At an early age he was adopted by Annie Besant, then the President of the Theosophical Society, with its headquarters in Madras. She took Krishnamurti and his brother Nitya to England where she had them educated privately.

On Krishnamurti's return to India while still in his teens, Theosophists proclaimed him to be the world teacher whose coming they had been awaiting. They built a large and rich order round him, with many thousands of followers, but in 1929 Krishnamurti disbanded the organisation, returned the estates and monies that had been given to him and declared that his only purpose was to set human beings unconditionally free from psychological limitations. From that time he travelled throughout most parts of the world almost ceaselessly speaking to large numbers of people, until his death on 17th February 1986.

Krishnamurti is regarded globally as one of the greatest religious teachers of all time. He did not expound any philosophy or religion, but spoke of the everyday matters that concern all human beings—the problems of living in modern society with violence and corruption, the individual's search for meaning, security and happiness; and our need to free ourselves from the inner burdens of fear, anger, hurt and sorrow. He talked of the need to have a deeply meditative and religious quality in our daily life.

Krishnamurti belonged to no religion, sect or country, nor did he subscribe to any school of political or ideological thought. Instead, he stated that these are the very factors that divide us from one another and bring about personal and social conflict and ultimately war. His talks and discussions were not based on any authority of tradition or academic knowledge, but arose out of his own insights into the human mind and his own relation with the sacred. He consistently communicated a sense of freshness and directness with his audiences, although his message remained basically unchanged over the years.

Krishnamurti is unique in having left authentic written and recorded materials of his public talks and discussions and his conversations with scientists, philosophers, educators, children, businessmen and "ordinary" people. Many of these have appeared in books and on audio and videotapes and discs. His teachings are best approached directly and not through any interpreters or commentators.

source :


The Sage who wouldn't be GURU


Had he not abdicated, the throne of the biggest spiritual guru of modern times would have been his. While other gurus struggle to build their organizations, a worldwide platform, The Order of the Star of the East, was offered to Jiddu Krishnamurti on a platter by Theosophical Society chieftains Annie Besant and H.W. Leadbeater. They had groomed him since childhood to be a ready vehicle for Lord Maitreya to incarnate. The twist in their script came when Krishnamurti had a profound spiritual awakening.

What he later taught stemmed from his personal realization: that truth cannot be reached by any path, religion or sect. To find it, the seeker must strive to ascend to it through his own discovery. It is possible by casting aside past conditioning, and stilling thought that impedes awareness of what is.

By 1930, Krishnamurti had dissociated himself from the Order and the Theosophical Society. Ironically, though he had refused messiah hood, he went on to become a world-renowned teacher, giving talks occasioned by profound insights into the deepest questions of humanity. He never quoted earlier masters, nor threw the scriptures at you. His style, his compassion and the psychological nature of his inquiry are reminiscent of the Buddha.

A sage-like figure, Krishnamurti died in 1986 in Ojai, USA, at the age of 91.
Today, Krishnamurti Foundations continue to disseminate his teachings, and the seven Krishnamurti schools—five in India, set up at his behest—offer his approach to learning and self-discovery. The following excerpt has been taken from Krishnamurti's Commentaries on Living.

The long evening shadows were over the still waters, and the river was becoming quiet after the day. Fish were jumping out of the water, and the heavy birds were coming to roost among the big trees. There was not a cloud in the sky, which was silverblue. A boat full of people came down the river; they were singing and clapping and a cow called in the distance. There was the scent of evening. A garland of marigold was moving with the water, which sparkled in the setting sun. How beautiful and alive it all was—the river, the birds, the trees and the villagers.

We were sitting under a tree, overlooking the river. Near the tree was a small temple, and a few lean cows wandered about. The temple was clean and well swept, and the flowering bush was watered and cared for. A man was performing his evening rituals, and his voice was patient and sorrowful. Under the last rays of the sun, the water was the color of newborn flowers.

Presently someone joined us and began to talk of his experiences. He said he had devoted many years of his life to the search for God, had practiced many austerities and renounced many things that were dear. He had also helped considerably in social work, in building a school, and so on. He was interested in many things, but his consuming interest was the finding of God; and now, after many years, his voice was being heard, and it guided him in little as well as big things. He had no will of his own, but followed the inner voice of God. It never failed him, though he often corrupted its clarity; his prayer was ever for the purification of the vessel, that it might be worthy to receive.

Can that which is immeasurable be found by you and me? Can that which is not of time be searched but by that thing which is fashioned of time? Can a diligently practiced discipline lead us to the unknown? Is there a means to that which has no beginning and no end? Can that reality be caught in the net of our desires? What we can capture is the projection of the known; but the unknown cannot be captured by the known. That which is named is not the unnamable, and by naming we only awaken the conditioned responses. These responses, however noble and pleasant, are not of the real. We respond to stimulants, but reality offers no stimulant: it is.

The mind moves from the known to the known, and it cannot reach out into the unknown. You cannot think of something you do not know; it is impossible. What you think about comes out of the known, the past, whether that past be remote, or the second that has just gone by. This past is thought, shaped and conditioned by many influences, modifying itself according to circumstances and pressures, but ever remaining a process of time. Thought can only deny or assert, it cannot discover the new.

Thought cannot come upon the new; but when thought is silent, then there may be the new—which is immediately transformed into the old, into the experienced, by thought. Thought is ever shaping, modifying, coloring according to a pattern of experience. The function of thought is to communicate but not to be in the state of experiencing. When experiencing ceases, then thought takes over and terms it within the category of the known. Thought cannot penetrate into the unknown, and so it can never experience reality.

Disciplines, renunciations, detachments, rituals, the practice of virtue—all these, however noble, are the process of thought; and thought can only work towards an end, towards an achievement, which is ever the known. Achievement is security, the self-protective certainty of the known. To seek security in that which is nameless is to deny it. The security that may be found is only in the projection of the past, of the known.

For this reason the mind must be entirely and deeply silent; but this silence cannot be purchased through sacrifice, sublimation or suppression. This silence comes when the mind is no longer seeking, no longer caught in the process of becoming. This silence may not be built up through practice. This silence must be as unknown to the mind as the timeless; for if the mind experiences the silence, then there is the experiencer who is cognizant of a past silence; and what is experienced by the experiencer is merely a self-projected repetition. The mind can never experience the new, and so the mind must be utterly still. The mind can be still only when it is not experiencing, that is, when it is not terming or naming, recording or storing up in memory.

This recording is a constant process of the different layers of consciousness, not merely of the upper mind. But when the superficial mind is quiet, the deeper mind can offer up its intimations. When the whole consciousness is free from all becoming, which is spontaneity, then only does the immeasurable come into being. The desire to maintain this freedom gives continuity to the memory of the becomer, which is a hindrance to reality. Reality has no continuity; it is from moment to moment, ever new, ever fresh. What has continuity can never be created.

The upper mind is only an instrument of communication; it cannot measure the immeasurable. Reality is not to be spoken of; when it is, it's no longer reality. This is meditation.

It was a powerful motor and well tuned; it took the hills easily, without a stutter, and the pickup was excellent. The road climbed steeply out of the valley and ran between orchards of orange and tall, wide-spreading walnut trees. On both sides of the road the orchards stretched for full 40 miles, up to the very foot of the mountains. Becoming straight, the road passed through small towns, and then continued into the open country, which was bright green with alfalfa. Again winding through many hills, the road finally came out on to the desert.

It was a smooth road, the hum of the motor was steady, and the traffic was very light. There was an intense awareness of the country, of the occasional passing car, of the road signals, of the clear blue sky, of the body sitting in the car; but the mind was still. It was not the quietness of exhaustion, or of relaxation, but a stillness that was very alert. There was no point from which the mind was still; there was no observer of this tranquility; the experiencer was wholly absent. Though there was desultory conversation, there was no ripple in this silence. One heard the roar of the wind as the car sped along, yet this stillness was inseparable from the noise of the wind, from the sounds of the car, and from the spoken word. The mind had no recollection of previous stillness; it did not say: "This is tranquility." There was no verbalization, which is only the recognition and the affirmation of a somewhat similar experience. Because there was no verbalization, thought was absent.

There was no recording and therefore thought was not able to pick up the silence or to think about it; for the word "stillness" is not stillness. When the word is not, the mind cannot operate, and so the experiencer cannot store up as a means of further pleasure. There was no gathering process at work, nor was there approximation or assimilation. The movement of the mind was totally absent.

The car stopped at the house. The barking of the dog, the unpacking of the car and the general disturbance in no way affected this extraordinary silence. The wind was among the pines, the shadows were long, and a wildcat sneaked away among the bushes. In this silence there was movement, and the movement was not a distraction. There was no fixed attention from which to be distracted. There is distraction when the main interest shifts; but in this silence there was absence of interest, and so there was no wandering away. Movement was not away from the silence but was of it. It was the stillness, not of death, but of life in which there was a total absence of conflict.
With most of us, the struggle of pain and pleasure, the urge of activity, gives us the sense of life; and if that urge were taken away, we should be lost and soon disintegrate. But this stillness and its movement was creation ever renewing itself. It was a movement that had no beginning and so had no ending; nor was it a continuity. Movement implies time; but here there was no time. Time is yesterday and tomorrow; but in this stillness all comparison ceased. It was not a silence that came to an end to begin again.

If this silence were an illusion the mind would have some relationship to it, it would either reject it or cling to it, reason it away or with subtle satisfaction identify itself with it; but since it has no relationship to this silence, the mind cannot accept or deny it. The mind can operate only with its own projections, with the things, which are of itself; but it has no relationship with things that are not of its origin. This silence is not of the mind, and so the mind becomes identified with it. The content of this silence is not to be measured by words

Life Positive, August 1999.

Source :

On Problems of Living


These dialogues are from the book Commentaries on Living Series 1

Desire and Conflict

·          'Is it possible to be free of all desire? Without desire, is there life? Is not desire life itself? To seek to be free of desire is to invite death, is it not?'

·          Can we be free from conflict? And what is beyond conflict?'

It was a pleasant group; most of them were eager, and there were a few who listened to refute. Listening is an art not easily come by, but in it there is beauty and great understanding. We listen with the various depths of our being, but our listening is always with a preconception or from a particular point of view. We do not listen simply; there is always the intervening screen of our own thoughts, conclusions and prejudices. We listen with pleasure or resistance, with grasping or rejection, but there is no listening. To listen there must be an inward quietness, a freedom from the strain of acquiring, a relaxed attention. This alert yet passive state is able to hear what is beyond the verbal conclusion. Words confuse, they are only the outward means of communication; but to commune beyond the noise of words, there must be in listening an alert passivity. Those who love may listen; but it is extremely rare to find a listener. Most of us are after results, achieving goals, we are forever overcoming and conquering, and so there is no listening. It is only in listening that one hears the song of the words.

'Is it possible to be free of all desire? Without desire, is there life? Is not desire life itself? To seek to be free of desire is to invite death, is it not?'

What is desire? When are we aware of it? When do we say we desire? Desire is not an abstraction, it exists only in relationship. Desire arises in contact, in relationship. Without contact, there is no desire. Contact may be at any level, but without it there is no sensation, no response, no desire. We know the process of desire, the way it comes into being: perception, contact, sensation, desire. But when are we aware of desire? When do I say I have a desire? Only when there is the disturbance of pleasure or of pain. It is when there is an awareness of conflict, of disturbance, that there is the cognizance of desire. Desire is the inadequate response to challenge. The perception of a beautiful car gives rise to the disturbance of pleasure. This disturbance is the consciousness of desire; the focussing of disturbance, caused by pain or by pleasure, is self-consciousness. Self-consciousness is desire. We are conscious when there is the disturbance of inadequate response to challenge. Conflict is self-consciousness. Can there be freedom from this disturbance, from the conflict of desire?

'Do you mean freedom from the conflict of desire, or from desire itself?'

Are conflict and desire two separate states? If they are, our enquiry must lead to illusion. If there were no disturbance of pleasure or pain, of wanting, seeking, fulfilling, either negatively or positively, would there be desire? And do we want to get rid of disturbance? If we can understand this, then we may be able to grasp the significance of desire. Conflict is self-consciousness; the focussing of attention through disturbance is desire. Is it that you want to get rid of the conflicting element in desire, and keep the pleasurable element? Both pleasure and conflict are disturbing, are they not? Or do you think pleasure does not disturb?

'Pleasure is not disturbing.'

Is that true? Have you never noticed the pain of pleasure? Is not the craving for pleasure ever on the increase, ever demand- ing more and more? Is not the craving for more as disturbing as the urgency of avoidance? Both bring about conflict. We want to keep the pleasurable desire, and avoid the painful; but if we look closely, both are disturbing. But do you want to be free from disturbance?

'If we have no desire we will die; if we have no conflict we will go to sleep.'

Are you speaking from experience, or have you merely an idea about it? We are imagining what it would be like to have no conflict and so are preventing the experiencing of whatever that state is in which all conflict has ceased. Our problem is, what causes conflict? Can we not see a beautiful or an ugly thing without conflict coming into being? Can we not observe, listen without self-consciousness? Can we not live without disturbance? Can we not be without desire? Surely, we must understand the disturbance, and not seek a way of overcoming or exalting desire. Conflict must be understood, not ennobled or suppressed.

What causes conflict? Conflict arises when the response is not adequate to the challenge; and this conflict is the focussing of consciousness as the self. The self, the consciousness focussed through conflict, is experience. Experience is response to a stimulus or challenge; without terming or naming, there is no experience. Naming is out of the storehouse, memory; and this naming is the process of verbalizing, the making of symbols, images, words, which strengthens memory. Consciousness, the focussing of the self through conflict, is the total process of experience, of naming, of recording.

'In this process, what is it that gives rise to conflict? Can we be free from conflict? And what is beyond conflict?'

It is naming that gives rise to conflict, is it not? You approach the challenge, at whatever level, with a record, with an idea, with a conclusion, with prejudice; that is, you name the experience. This terming gives quality to experience, the quality arising out of naming. Naming is the recording of memory. The past meets the new; challenge is met by memory, the past. The respon-ses of the past cannot understand the living, the new, the challenge; the responses of the past are inadequate, and from this arises conflict, which is self-consciousness. Conflict ceases when there is no process of naming. You can watch in yourself how the naming is almost simultaneous with the response. The interval between response and naming is experiencing. Experiencing, in which there is neither the experiencer nor the experienced, is beyond conflict. Conflict is the focussing of the self, and with the cessation of conflict there is the ending of all thought and the beginning of the inexhaustible.


Do We Truly Love Our Families?


These excerpts are from the book What Are You Doing With Your Life ?

When we say, "We love the family," we do not really love that family; we do not love our children-actually we do not. When you say that you love your children, you really mean that they have become a habit, toys-things of amusement for a while. But, if you love something, your children, then you would care. You know what caring is? If you care, when you plant a tree, you care for it; you cherish it; you nourish itÉYou have to dig deep before you plant, then see the soil is right, then plant, then protect it, then watch it every day, look after it as if it were a part of your whole being. But you do not love the children that way. If you did, then you would have a different kind of education altogether. There would be no wars, there would be no poverty. The mind then would not be trained to be merely technical. There would be no competition, there would be no nationality. And because we do not love, all this has been allowed to grow.

The family as it is now is a unit of limited relationship, self-enclosing and exclusiveÉWe must understand the desire for inward, psychological security and not merely replace one pattern of security with another. So the problem is not the family, but the desire to be secure. Is not the desire for security, at any level, exclusive? This spirit of exclusiveness shows itself as the family, as property, as the State, the religion, and so on. Does not this desire for inward security build up outward forms of security which are always exclusive? The very desire to be secure destroys security. Exclusion, separation, must inevitably bring about disintegration; nationalism, class-antagonism, and war, are its symptoms. The family as a means of inward security is a source of disorder and social catastrophe.

When you say you love somebody, don't you depend on him? It is all right when you are young to be dependent on your father, on your mother, on your teacher, or on your guardian. Because you are young, you need to be looked after, you need clothes, you need shelter, you need security. While you are young, you need a sense of being held together, of somebody looking after you. But even as you grow older, this feeling of dependence remains, does it not? Have you not noticed it in older people, in your parents and your teachers? Have you not noticed how they depend on their wives, on their children, on their mothers? People when they grow up still want to hold on to somebody, still feel that they need to be dependent. Without looking to somebody, without being guided by somebody, without a feeling of comfort and security in somebody, they feel lonely, do they not? They feel lost. So, this dependency on another is called love, but if you watch it more closely, you will see dependency is fear; it is not love. Because they are afraid to be alone, because they are afraid to think things out for themselves, because they are afraid to feel, to watch, to find out the whole meaning of life, they feel they love God. So they depend on what they call God, but a thing created by the mind is not dependable; it is not God, the unknown. It is the same with an ideal or a belief. I believe in something, and that gives me great comfortÉ It is right that you should do so when you are young, but if you keep on depending when you have grown to maturity, that will make you incapable of thinking, of being free. Where there is dependence there is fear, and where there is fear there is authority; there is no love.

Truth is a pathless land


The following statement was written by Krishnamurti on October 21,1980.

Truth is a pathless land. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique.He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security - religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships, and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all mankind. So he is not an individual.

Freedom is not a reaction; freedom is not a choice. It is man’s pretense that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.

Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever-limited and so we live in constant conflict and struggle. There is no psychological evolution.

When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind.

Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.

Krishnamurti Foundation


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The Krishnamurti Foundation of America (KFA) began operations in 1969. It followed the formation of the Krishnamurti Foundation Trust Ltd. in England in 1968 and was followed in 1971 by the Krishnamurti Foundation India.

Its mission is to “preserve and disseminate the teachings of Krishnamurti”. This work includes the operation of the Oak Grove School, the Foundation Business Office, the Krishnamurti Archives, the Krishnamurti Study Center, the Krishnamurti Library, and Krishnamurti Publications of America [KPA].

The foundation is a non-profit, tax-exempt, charitable trust exempt from federal and state income taxes by Internal Revenue Code Section 501 [c] (3).

What is important is not what is the goal of life but to understand the confusion in which one is, the misery, the fears, and all the other things."

Some of the postings on the site are :

David Bohm on Krishnamurti
My first acquaintance with Krishnamurti's work was in 1959 when I read his book, First and Last Freedom. What particularly aroused my interest was his deep insight into the question of the observer and the observed.

Krishnamurti On War
What the speaker is saying is: we have this problem of existence with all its complexities - there is war, there is violence in our daily life, there is the religious divisions, there are the divisions caused by priests, by their idea of what god is and so on. (more)

The Core of the Teachings
A passage written by Krishnamurti in 1980 when asked to summarize his teaching. “Freedom is not a reaction; freedom is not a choice. It is man’s pretense that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward." Also view this passage in Spanish in Italian in Czech in Portuguese

Truth is a Pathless Land

The speech Krishnamurti gave in 1929 when he broke from Theosophy. The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said: "Truth is a pathless land. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique."

Commentaries on Living
Aloneness and Isolation
(Soledad y aislamiento); this passage is presented in both Spanish and English. Se había puesto el sol, y la silueta oscura de los árboles se recortaba en el cielo que se apagaba. El río, ancho y poderoso, estaba tranquilo, quieto. La luna empezaba a asomar en el horizonte . . .

Living Life Without Conflict
(Ojai 1975 Talk 1 of 4)
This talk is the first talk in the new 4-CD series titled Living Life Without Conflict recently released by the Krishnamurti Foundation. This series was selected for its depth and clarity and offers listeners/readers the opportunity to delve into Krishnamurti's teachings. Download PDF of the transcript:

Daily Meditations


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You may search Archives of this site for daily-dose.


I amk afraid

24 - Mar - 2004


Fear of death?

23 - Mar - 2004


Feel the state of death

22 - Mar - 2004


Die every day

21 - Mar - 2004


Only one hour to live

20 - Mar - 2004


Live is this world anonymously

19 - Mar - 2004


Lifes purpose

18 - Mar - 2004


Why is there crime?

17 - Mar - 2004


Know when not to cooperate

16 - Mar - 2004


Empty techniques

15 - Mar - 2004


Anonymous creativity

14 - Mar - 2004


Live the four seasons in a day

13 - Mar - 2004


Breaking habits

12 - Mar - 2004


A psychological revolution

11 - Mar - 2004


Transformation without motivation

10 - Mar - 2004


Can a human being change?

09 - Mar - 2004


Real change

08 - Mar - 2004


Outside of the field of thought

07 - Mar - 2004


Deliberate change is no change at all

06 - Mar - 2004


Complete emptiness

05 - Mar - 2004


Knowledge is a detriment to change

04 - Mar - 2004


If the mind is occupied

03 - Mar - 2004


Our responsibility

02 - Mar - 2004


There is a quietness

01 - Mar - 2004


Related Links


David Bohm on Krishnamurti :

Krishnamurti On War  :

The Core of the Teachings :

Truth is a Pathless Land :

Commentaries on Living :

Living Life Without Conflict :


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