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Krishnamurti and the Fourth Way by Evangelos Grammenos Pdf
Jiddu Krishnamurti Was One Of The Few Philosophers Who Deeply Influenced Human Consciousness. Enlightened By A New Vision Of Life, He Broke Away From Religions And Ideologies And Traversed A Lonely Path Talking To People More Like A Friend Than A Guru. This Book Contains Extracts From Krishna Murti S Talks Juxtaposed With Extracts From P.P. Ouspensky And Gurudjieff; And A Commentary On The Subject. The Latter Two Are Considered Sources Of Krishnamurti'S Teachings.
The Psychology of Man's Possible Evolution by Peter Demianovich Ouspensky Pdf
I SHALL speak about the study of psychology, but I must warn you that the psychology about which I speak is very different from anything you may know under this name. To begin with I must say that practically never in history has psychology stood at so low a level as at the present time. It has lost all touch with its origin and its meaning so that now it is even difficult to define the term psychology: that is, to say what psychology is and what it studies. And this is so in spite of the fact that never in history have there been so many psychological theories and so many psychological writings. Psychology is sometimes called a new science. This is quite wrong. Psychology is, perhaps, the oldest science, and, unfortunately, in its most essential features a forgotten science. In order to understand how psychology can be denned it is necessary to realise that psychology except in modern times has never existed under its own name. For one reason or another psychology always was suspected of wrong or subversive tendencies either religious or political or moral and had to use different disguises. For thousands of years psychology existed under the name of philosophy. In India all forms of Yoga, which are essentially psychology, are described as one of the six systems of philosophy. Sufi teachings. which again are chiefly psychological, are regarded as partly religious and partly metaphysical. In Europe, even quite recently in the last decades of the nineteenth century, many works on psychology were referred to as philosophy. And in spite of the fact that almost all sub-divisions of philosophy such as logic, the theory of cognition, ethics, aesthetics, referred to the work of the human mind or senses, psychology was regarded as inferior to philosophy and as relating only to the lower or more trivial sides of human nature. Parallel with its existence under the name of philosophy, psychology existed even longer connected with one or another religion. It does not mean that religion and psychology ever were one and the same thing, or that the fact of the connection between religion and psychology was recognised. But there is no doubt that almost every known religion—certainly I do not mean modern sham religions—developed one or another kind of psychological teaching connected often with a certain practice, so that the study of religion very often included in itself the study of psychology. There are many excellent works on psychology in quite orthodox religious literature of different countries and epochs. For instance, in early Christianity there was a collection of books of different authors under the general name of Philokalia, used in our time in the Eastern Church, especially for the instruction of monks. During the time when psychology was connected with philosophy and religion it also existed in the form of Art. Poetry, Drama, Sculpture, Dancing, even Architecture, were means for transmitting psychological knowledge. For instance, the Gothic Cathedrals were in their chief meaning works on psychology. In the ancient times before philosophy, religion and art had taken their separate forms as we now know them, psychology had existed in the form of Mysteries, such as those of Egypt and of ancient Greece. Later, after the disappearance of the Mysteries, psychology existed in the form of Symbolical Teachings which were sometimes connected with the religion of the period and sometimes not connected, such as Astrology, Alchemy, Magic, and the more modern: Masonry, Occultism and Theosophy. And here it is necessary to note that all psychological systems and doctrines, those that exist or existed openly and those that were hidden or disguised, can be divided into two chief categories. First: systems which study man as they find him, or such as they suppose or imagine him to be. Modern ‘scientific’ psychology or what is known under that name belongs to this category. Second: systems which study man not from the point of view of what he is, or what he seems to be, but from the point of view of what he may become; that is, from the point of view of his possible evolution.
Detailed, practical application of the Fourth Way system of psychological self-awareness and the process of living from higher levels of consciousness. The Teaching is a specific methodology for the perennial wisdom from Christianity and other religions on the "purification of the heart". Based in part on actual teaching transcripts, this book offers a rare opportunity for readers to apply.
A guide for those who seek a true way of inner growth. The Fourth Way is one of the most comprehensive texts published of the ideas taught by the late P.D. Ouspensky. Consisting of verbatim records of his oral teaching from 1921 to 1946, it gives a lucid explanation of the practical side of G. I. Gurdjieff's teachings, which Gurdjieff presented in the form of raw materials, Ouspensky's specific task having been to put them together as a systematic whole. Just as Tertium Organum deals with a new mode of thinking, so The Fourth Way is concerned with a new way of living. It shows a way of inner development to be followed under the ordinary conditions of life -- as distinct from the three traditional ways that call for retirement from the world: those of the fakir, the monk, and the yogi.
J. Krishnamurti and Educational Practice by Meenakshi Thapan Pdf
First in the series on Education and Society in South Asia, this volume focuses on the educational thought of a world-renowned teacher, thinker, and writer—Jiddu Krishnamurti (1895–1986). This edited volume examines Krishnamurti’s work and explores his contemporary relevance in educational endeavours and practices in different parts of the country. The contributors to the volume argue that Krishnamurti sought to change the way education is perceived, from the mere teaching of curriculum into a life-changing experience of learning from relationships and life. Through a range of essays that address diverse issues and themes, the contributors seek to uncover the practices and processes at some of the institutions that Krishnamurti established in different parts of rural and urban India. These include essays on curriculum building, inclusive education, pedagogy, debates on educational philosophy and practice, and teacher education. They help bring out the barriers and breakthroughs in the educational processes as practiced in these schools and how they may further be applied to other educational institutions.
The Ultimate Medicine by Sri Nisargadatta Maharaj Pdf
The Ultimate Medicine is not for those who like their spirituality watered down, but for serious students searching for awareness. Sri Nisargadatta Maharaj (1897-1981) lived and taught in a small apartment in the slums of Bombay. A realized master of the Tantric Nath lineage, he supported himself and his family by selling cheap goods in a small booth on the streets outside his tenement for many years. His life exemplified the concept of absolute nonduality of being. In this volume, Maharaj shares the highest truth of nonduality in his own unique way. His teaching style is abrupt, provocative, and immensely profound, cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing or reading them."The point is that man freed from his fetters is morality personified. Such a man therefore does not need any moralistic injunctions in order to live righteously. Free a man from his bondage and thereafter everything else will take care of itself. On the other hand, man in his unredeemed state cannot possibly live morally, no matter what moral teaching he is given. It is an intrinsic impossibility, for his very foundation is immorality. That is, he lives a lie, a basic contradiction: functioning in all his relationships as the separate entity he believes himself to be, whereas in reality no such separation exists. His every action therefore does violence to other 'selves' and other 'creatures,' which are only manifestations of the unitary consciousness. So Society had to invent some restraints in order to protect itself from its own worst excesses and thereby maintain some kind of status quo. The resulting arbitrary rules, which vary with place and time and therefore are purely relative, it calls 'morality,' and by upholding this man-invented 'idea' as the highest good–oftentimes sanctioned by religious 'revelation' and scriptures–society has provided man with one more excuse to disregard the quest for liberation or relegate it to a fairly low priority in his scheme of things."
The Zen Manifesto: Freedom From Oneself by Osho Pdf
It is time, ripe time for a Zen manifesto. The Western intelligentsia have become acquainted with Zen, have also fallen in love with Zen, but they are still trying to approach Zen from the mind. They have not yet come to the understanding that Zen has nothing to do with mind. Its tremendous job is to get you out of the prison of mind. It is not an intellectual philosophy; it is not a philosophy at all. Nor is it a religion, because it has no fictions and no lies, no consolations. It is a lion’s roar. And the greatest thing that Zen has brought into the world is freedom from oneself. All the religions have been talking about dropping your ego – but it is a very weird phenomenon: they want you to drop your ego, and the ego is just a shadow of God. God is the ego of the universe, and the ego is your personality. Just as God is the very center of existence according to religions, your ego is the center of your mind, of your personality. They have all been talking about dropping the ego, but it cannot be dropped unless God is dropped. You cannot drop a shadow or a reflection unless the source of its manifestation is destroyed.
J. Krishnamurti and the Nameless Experience by Rohit Mehta Pdf
J. Krishnamurti is one of the most revolutionary thinkers of our age. To listen to him or to read his books is an experience by itself. He challenges every norm and value of individual as well as social life. He is not interested in mere outer changes; he stands for a fundamental transformation, what he calls the Mutation of the Mind. He states that there must arise first the New Man before a New Society can be brought into existence. The present book deals comprehensively with all aspects of Krishnamurti`s teachings, his philosophy, his psychology and a practice of no-practice. Krishnamurti says: Society is always static; only in the individual can there be a radical revolution. It is with this individual revolution that this book is fundamentally concerned.
Meeting Life: Writings and Talks on Finding Your Path Without Retreating from Society by J Krishnamurti Pdf
In this fascinating collection culled from teachings never before brought together in book form, Krishnamurti offers wise reflections and fresh perceptions on love, politics, society, death, self-censorship, relationships, solitude, meditation, spiritual growth, and much more. Thought provocative meditations and in-depth answers, Krishnamurti answers such timeless questions as: What is meditation? What are love and loneliness? What should our relationship to authority really be? Meeting Life also features a number of Krishnamurti's talks, delivered in Switzerland, India, England, and California. Here is the profound wisdom of a beloved teacher who moved millions with his words. This thought-provoking and inspirational volume will provide strength and encouragement to anyone searching for insight.
In these talks in India , Krishnamurti begins by stating his intention to begin answering questions put forth to him by others. He points out that if an answer is to be right, the question itself must also be. "...a serious question put by a serious person, by an earnest person who is seeking out the solution of a very difficult problem, then, obviously, there will be an answer befitting that question."
