In the first of five public talks in Amsterdam, J. Krishnamurti observes what is happening in the world: the students' riots, the class prejudices, the black against the white, the wars, the political confusion, tyrannies, bigger nations suppressing little nations, the division in nationalities, the religious divisions and the utter confusion. He points out that one is inwardly aware of the extraordinary conflict, struggle, the pain, the sorrow, the anxiety, the loneliness, the despair, the lack of love, the fear. Looking at all this, outwardly and inwardly, he wonders why we go on like this, why we accept the social morality, which is really quite immoral, the confusion in which one lives, the uncertainty, the endless wars to which man is committed, the national division, religious separation, and so on, why we accept this at all, why we accept the moral, social environment in which we live, knowing very well that is utterly immoral. The probing questions come thick and fast... Why do we accept an education system that turns out not human beings but mechanical entities trained to accept certain jobs and peter out, die? He concludes that education and religion have done nothing to solve the problems of mankind. This leads on to J. Krishnamurti's recurring theme - the question whether human beings can ever learn to live without conflict, live completely peacefully, and if so how can that be achieved? He goes on to explore the nature of verbal communication and the question how we can achieve a communion that brings about a greater understanding.
In this third public talk in Amsterdam, J. Krishnamurti begins with the question whether one could live a life completely, without any effort; without any strife and without any conflict. he asks this because he feels that "'effort, however pleasant or unpleasant, gratifying or profitable, does distort, does pervert the mind. It's like a machine that's always struggling, never running smoothly and therefore wearing itself out very quickly.' From there J. Krishnamurti goes on to describe the innate conflict within all of us: the "'me' and the "'not me' and urges his audience not merely to listen to his words and ideas but to observe themselves nonanalytically. Furthermore, he asks that they use him, the speaker, as a mirror in which "'you see yourselves actually, not theoretically, abstractly but factually so that you become aware of your own workings, of your own mind and heart, how you look in that mirror.
J. Krishnamurti begins by musing on the question why human beings throughout the world lack passion. He says that they "'lust after power, position and various forms of entertainment - sexual, religious and other forms of lustful cravings. But apparently one has not that deep passion which dedicates itself to the understanding of the whole process of living.'. He then announces that he and the young people are about to go into this question of what is the total understanding of the whole business of living loving and dying. He begins by stating that to even address this we must "'enquire into this process of consciousness, both the surface and the deep layers of one's own mind. But also one has to enquire what is order - not only outwardly, in society, but also one has to ask oneself what is order within.' Part of our problem, it seems is that we view life in a fragmented fashion. It is this that makes us so individualistic or collective, selfcentred, or identifying oneself with something greater and yet remain separate. It is this deep, abiding division in consciousness, in the whole structure and nature of our being that makes for division in our activities, in our thoughts, in our feelings, and so we divide life in the actual living, that thing called loving and dying. This is just the beginning of another deeply thoughtprovoking journey into the nature of mankind and of life itself.
In this first in a series of four discussions with young people in Amsterdam J. Krishnamurti's young questioners start as they mean to go with particularly esoteric query: which can be paraphrased as 'How can we see the astral world?'. Typically, J. Krishnamurti is unfazed by the nebulous nature of the topic and begins his response with the challenge: 'You know the way to see the astral world.' he then goes on to suggest that what the young person really means is to be super-sensitive; to experience extrasensory perception which means to see more than the physical, reading other people's thoughts, thought transference and so on. To achieve this, he says that you need to 'to eat the right kind of food, not smoke, nor drugs, no drink, lead a very regular life, proper exercise, all is implied in this. And lead a very, highly moral life, than perhaps you might be able to see something more, less physical and so on.' The discussion becomes more and more animated, running the gamut of philosophical concepts from disharmony and disorder to global wars and terrorism, the existence of time, the nature of desire and much more besides.
In this second in a series of four discussions with young people in Amsterdam J. Krishnamurti picks up the theme of the previous talk namely the question: "'what is one to do, what kind of action or activities one has to be involved in a world that is so confused, brutal, without any sense of affection?'. The major issue, he says, is what is a human being to do, what shall be his life, not only for a few months but throughout the rest of his life. How shall we live? He enquires whether it is better to become a radical, join some sect that wants to overturn the established order; upset the applecart of societal norms, or to "'be the ordinary person who accepts life as it is, the office, the marriage, the family, going to the office for the next 40 years every day and just giving up at the end of it, dying. That is what the average person does.' One questioner's response is to ask whether it is possible to "'just be a man, accepting all things that are happening around one'. As always, J. Krishnamurti's answer is a series of ever more probing and penetrating questions that lead the young people into a spiral of ever more intensive thought.
J. Krishnamurti's third public talk in Amsterdam, begins with the question whether one could live a life completely, without any effort; without any strife and without any conflict.
4th Conversation with young people in Amsterdam, May 15,1969
In the last of four discussions with young people in Amsterdam J. Krishnamurti recaps the earlier discussion about the nature of criticism before moving the theme along to inquire "'What is fear?'. And then, "'is it possible ever to be completely free of fear? Fear at the conscious level and also at the deeper levels of ones own being. There are several kinds of fears and psychological fears.' He points out that much of the root of fear is in our conditioning but is that intelligence; the essential need for self-protection? The distinction is between our rational fears and the irrational ones; the purely psychological ones nevertheless real fear comes from our remembrance of the past. From this, J' Krishnamurti moves onto explore the nature of imagination itself a component of fear, and then to ask what is conscious thought... Thus begins a journey for these young people into previously unknown areas of human thought.