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The Book of Life: Daily Meditations with Krishnamurti
365 daily meditations on freedom, personal transformation, living fully, and much more, from the man the Dalai Lama described as "one of the greatest thinkers of the age."
400 pages, Paperback
First published May 12, 1995
1668 people are currently reading
11175 people want to read
About the author
J. Krishnamurti
1,231 books4,162 followersJiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in humankind.
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for humankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to humankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years. When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.
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Displaying 1 - 30 of 150 reviews
July 8, 2011
Helps me keep my sanity in this circus.
February 25, 2025
Krishnamurti was one of the most influential and fascinating spiritual thinkers of the twentieth century, and by many accounts, one of history's most important philosophers.
This book is inspired by his perception that "truth is found through life itself and not away from it." It deals with self-knowledge, attachment, passion, transformation, etc. The book is orderly and divided into all the months of the year covering 4 lessons each. The Book of Life summarises the philosopher's ideas in a beginner-friendly format. The book is published by Krishnamurti Foundation India. it is an initiative by the foundation to keep alive and spread his teaching among all of us.
I truly enjoyed and got enlightened reading this book. Each theme is very well explained. The tone throughout is conversational. It is presented in the form of 365 quotations, one for each day of the year.
I found the October part to be most resonating, it consisted of lessons like time, perception, brain and transformation. Although the book is written in easy language the material is heavy. I suggest you read it slowly and let things sink properly. I highly recommend this book to each individual to get clarity about life.
You might like to check out more similar books here.
This book is inspired by his perception that "truth is found through life itself and not away from it." It deals with self-knowledge, attachment, passion, transformation, etc. The book is orderly and divided into all the months of the year covering 4 lessons each. The Book of Life summarises the philosopher's ideas in a beginner-friendly format. The book is published by Krishnamurti Foundation India. it is an initiative by the foundation to keep alive and spread his teaching among all of us.
I truly enjoyed and got enlightened reading this book. Each theme is very well explained. The tone throughout is conversational. It is presented in the form of 365 quotations, one for each day of the year.
I found the October part to be most resonating, it consisted of lessons like time, perception, brain and transformation. Although the book is written in easy language the material is heavy. I suggest you read it slowly and let things sink properly. I highly recommend this book to each individual to get clarity about life.
You might like to check out more similar books here.
August 24, 2016
Relationship based on mutual need brings only conflict. However interdependent we are on each other, we are using each other for a purpose, for an end. With an end in view, relationship is not. You may use me and I may use you. In this usage, we lose contact. A society based on mutual usage is the foundation of violence. When we use another, we have only the picture of the end to be gained. The end, the gain, prevents relationship, communion. In the usage of another, however gratifying and comforting it may be, there is always fear. To avoid this fear, we must possess. From this possession there arises envy, suspicion, and constant conflict. Such a relationship can never bring about happiness. A society whose structure is based on mere need, whether physiological or psychological, must breed conflict, confusion, and misery. Society is the projection of yourself in relation with another, in which the need and the use are predominant. When you use another for your need, physically or psychologically, in actuality there is no relationship at all; you really have no contact with the other, no communion with the other. How can you have communion with the other when the other is used as a piece of furniture, for your convenience and comfort? So, it is essential to understand the significance of relationship in daily life.
Currently reading
June 21, 2012I am completely amazed by this book. To wrap up, the book is an invitation to know and listen to ourselves in order to find equilibrium in life in general. The more I read, the more I realized how socially constructed our lives are. We do things without thinking if they really fit us, sometimes the society requires them to be done in a certain way... I totally recommend it..
August 4, 2020
To those who seek. Krishnamurti doesn't bluff, he doesn't give you an answer or suggestions, he adds no fluff to his words. He gets right to the point. It's easy to see that he has put a lot of thought into understanding the things a person goes through. The book covers everything, that happens in your life, his understanding of religion is incredible.
Krishnamurti is blunt, he is straight forward, about truth, he says, not your truth or my truth that we can agree with, but the honest to goodness bottom-line truth that never changes. And that's all I want, the actual truth, even if it hurts. So if you're serious about knowing who you really are and ready to go through whatever it takes to get there.
For him meditation is awareness, he won't ask you to breathe in a certain way, he says, when you watch a flower, simply watch it and nothing else.
My words simply can't describe this rare gem from a highly evolved person. One is set on an ard journey of truth while trying to understand this beautiful piece of recollected work word by word.
It's magical, brilliant and essential.
Highly recommended.
Happy Reading.
Krishnamurti is blunt, he is straight forward, about truth, he says, not your truth or my truth that we can agree with, but the honest to goodness bottom-line truth that never changes. And that's all I want, the actual truth, even if it hurts. So if you're serious about knowing who you really are and ready to go through whatever it takes to get there.
For him meditation is awareness, he won't ask you to breathe in a certain way, he says, when you watch a flower, simply watch it and nothing else.
My words simply can't describe this rare gem from a highly evolved person. One is set on an ard journey of truth while trying to understand this beautiful piece of recollected work word by word.
It's magical, brilliant and essential.
Highly recommended.
Happy Reading.
November 1, 2018
After attempting reading of other works by the author over the years, including his diary, I did not esteem his work highly. I tend toward finishing books, but did not finish any of Krishnamurti's. After reading other high reviews and accolades of Krishnamurti's teachings and the man himself, I decided to try this work and be open to the possibility that I had not been receptive rightly before to Krishnamurti's teaching.
I found the book to be unlike many I read, as Krishnamurti posits a spellbinding insight and manner of saying something, at times an entire entry in this selection. Yet, this forthcoming of captivating expression and profound insight is amidst much more that, to me, is a detracting atmosphere. Simply put, much of what the author presents is a 5 star, this work itself not near that.
I will posit some concerns as to Krishnamurti's style of and teaching itself. I will conclude, however, with an affirmation of why I recommend the reading of this book, and other of his works.
1) absolutist language.
Here, I mean a perfectionism that one must have arrived at in order to ascend to the esteemed heights to which the author summons the reader. While the author presents, as in Buddhism, a path not of effortfulness, his words oft do not comply. One could be left wondering, "Is what Krishnamurti teaches possible for anyone?"
This nondual spaciousness, the absolute freedom, we are told is beyond egoic grasp and known in the climate of a pure silent, openness. If so, why the repeated affirmations of reasoned effort, along with the instruction that the mind must be purged of all group belief, the body of all personal feeling? And this move to freedom, Krishnamurti presents frequently as happening suddenly, as though once the last iota of impurity is released, suddenly one is free. He negates, it seems, that freedom is not merely a perfectionistic state suddenly received, but freedom is, as well, a matter of degrees. Emergence is an acclimation slowly from the egoic state to the non-egoic non-state. And one could logically inquire, "Is such a perfection any different from the egoic grasp of escape from fallibility reflected in much dogmatic, fundamentalist religion?" Does Krishnamurti present us any beauty in being imperfectly human?
2) authoritarian tone.
Krishnamurti, first, denies the role of teaching and that he is a teacher: this is common among nondual 'teachers,' it seems. Yet, he did a lot of teaching. Indeed, more than being invitational in approach, which he is at times, mostly he presents as authoritarianly parental toward his listeners. He will even inform them that they are not living what he says, that they just are not 'there' yet, and as though he knows no one listening is. Of course, apparently, he sees himself, among them, as the beacon that alone is.
If no one can be taught the Truth, why such authoritarianism? If one questions this assessment, one may choose to look at the choice of language usage, such as the frequent use of 'must.'
A close friend, at his bedside near death, reported the author bemoaned how no one had understood his teaching. One simply cannot, in consistency, claim Truth is the authority and he or she is no teacher and, as well, project as a teacher living in the heights above the misled minions, even his immediate followers.
Possibly, Krishnamurti reflects a being beyond most others, yet, how one presents that is vital. Spiritual inflation is a subtle form of temptation to persons guiding others toward Truth. Indeed, the profound humbleness of sagacious beings is one aspect that seems to empower their teachings. They present as 'with' others, not 'above' them.
3) anti-belief, religion, tradition, ...
The first two points relate to this. Krishnamurti seemed to have a personality that led him to see in extremes. All religion is bad and to be avoided (all Buddhism, all Christianity, all Islam, all anything religion from ancient times to modern times is useless), for example, he says. Yet, he does, elsewhere, choose to redefine religion to suit his thought. Can one denounce all religion and religions, and, at the same time, in integrity redefine it to encourage it as descriptive of the freedom he espouses as the height of human evolution?
Sages tend to integrate, for that is how they "see." Krishnamurti appears to have seen more from polarity, opposites, even while teaching nonduality, or transcendence of opposites.
The denial of one extreme from the position of another extreme is still an extreme; in this sense, the author appears extremist, denoucing the gurus of this world, he seems to see himself as a modernized guru, disrobed of tradition but not role. One could refer to Krishnamurti as mirroring for us a fundamentalist nonduality, that is, if he had been consistent in applying his own premise. One, also, wonders of anyone who can so annul the entire history of any movement, including religions and governments, that like all, reflect our common shared humanness, and propound that he is showing us the way from it all to what he has to say to us: his vision of utopia. Better, it seems, and more truthful, an integrative, rather than dismissive posture.
Nonduality is generally presented as invitational, likewise as seeing into the strengths of the fallible systems we live through, not dismissive in total.
4) contradiction.
One example I offer, referring again to belief. The author informs us, often, of the evils of belief. I cannot help see in his work his own belief; and, as to belief, he speaks against dogmatism, still he speaks as dogmatically from his certainty as any dogmatic theologian or reverend I have ever heard. The contradictions, again, are linked to his tending to see in opposition not integration, and denouncing all belief leaves one with the impression that anyone who believes anything is simply wrong. One is left with the claim, also, by Krishnamurti that he is devoid of any belief. Or does he mean something other than others mean by belief? Has he redefined belief, as he did religion?
Rather, would a nondual approach not be to see that in belief one finds that which both reflects mere mentality and, also, that instrumental in inspiring and informing one toward Truth? That is, belief includes a spectrum of truthfulness, from total illusion to the threshold of transcending belief itself, truths potentially being guides to Truth.
We cannot escape belief, for we believe something about so many things, maybe all things. Even to deny belief intimates a belief that leads to such denial, meaning only through belief can I deny belief. Krishnamurti does not escape the inevitability of belief, and one could wonder what inspired him to be so against that inevitability? Why not take a middle path, not an against path, in this matter and others?
5) rationalism.
Krishnamurti's approach is different, more rational, than most guides in his general venue of philosophy. While he speaks of Truth arising only when the mind is quieted and our need to drop the mind, his pointing is highly logical and markedly reasoned out. Indeed, he stresses employment of the mind. I am not saying the approach is wrong, and each guide manifests his or her own style; yet, the guidance does not comport with the confirmations that Truth is not mental, is not conceptual.
Regardless of concerns above, I recommend this book, or others by Krishnamurti, for insight into the man and his teaching, and for his teaching. Historically, the man does hold an esteemed place. I am glad to have read this opus, and use his work in my work, for at times he soars above most guides in illuminating an aspect of Truth that can leave one in awe. In these moments of being captivated by the illumination and style of Krishnamurti, one can see why his works still speak so avidly of Truth to so many. For that, I am thankful. Krishnamurti reminds use Truth soars above all who point to Truth.
I found the book to be unlike many I read, as Krishnamurti posits a spellbinding insight and manner of saying something, at times an entire entry in this selection. Yet, this forthcoming of captivating expression and profound insight is amidst much more that, to me, is a detracting atmosphere. Simply put, much of what the author presents is a 5 star, this work itself not near that.
I will posit some concerns as to Krishnamurti's style of and teaching itself. I will conclude, however, with an affirmation of why I recommend the reading of this book, and other of his works.
1) absolutist language.
Here, I mean a perfectionism that one must have arrived at in order to ascend to the esteemed heights to which the author summons the reader. While the author presents, as in Buddhism, a path not of effortfulness, his words oft do not comply. One could be left wondering, "Is what Krishnamurti teaches possible for anyone?"
This nondual spaciousness, the absolute freedom, we are told is beyond egoic grasp and known in the climate of a pure silent, openness. If so, why the repeated affirmations of reasoned effort, along with the instruction that the mind must be purged of all group belief, the body of all personal feeling? And this move to freedom, Krishnamurti presents frequently as happening suddenly, as though once the last iota of impurity is released, suddenly one is free. He negates, it seems, that freedom is not merely a perfectionistic state suddenly received, but freedom is, as well, a matter of degrees. Emergence is an acclimation slowly from the egoic state to the non-egoic non-state. And one could logically inquire, "Is such a perfection any different from the egoic grasp of escape from fallibility reflected in much dogmatic, fundamentalist religion?" Does Krishnamurti present us any beauty in being imperfectly human?
2) authoritarian tone.
Krishnamurti, first, denies the role of teaching and that he is a teacher: this is common among nondual 'teachers,' it seems. Yet, he did a lot of teaching. Indeed, more than being invitational in approach, which he is at times, mostly he presents as authoritarianly parental toward his listeners. He will even inform them that they are not living what he says, that they just are not 'there' yet, and as though he knows no one listening is. Of course, apparently, he sees himself, among them, as the beacon that alone is.
If no one can be taught the Truth, why such authoritarianism? If one questions this assessment, one may choose to look at the choice of language usage, such as the frequent use of 'must.'
A close friend, at his bedside near death, reported the author bemoaned how no one had understood his teaching. One simply cannot, in consistency, claim Truth is the authority and he or she is no teacher and, as well, project as a teacher living in the heights above the misled minions, even his immediate followers.
Possibly, Krishnamurti reflects a being beyond most others, yet, how one presents that is vital. Spiritual inflation is a subtle form of temptation to persons guiding others toward Truth. Indeed, the profound humbleness of sagacious beings is one aspect that seems to empower their teachings. They present as 'with' others, not 'above' them.
3) anti-belief, religion, tradition, ...
The first two points relate to this. Krishnamurti seemed to have a personality that led him to see in extremes. All religion is bad and to be avoided (all Buddhism, all Christianity, all Islam, all anything religion from ancient times to modern times is useless), for example, he says. Yet, he does, elsewhere, choose to redefine religion to suit his thought. Can one denounce all religion and religions, and, at the same time, in integrity redefine it to encourage it as descriptive of the freedom he espouses as the height of human evolution?
Sages tend to integrate, for that is how they "see." Krishnamurti appears to have seen more from polarity, opposites, even while teaching nonduality, or transcendence of opposites.
The denial of one extreme from the position of another extreme is still an extreme; in this sense, the author appears extremist, denoucing the gurus of this world, he seems to see himself as a modernized guru, disrobed of tradition but not role. One could refer to Krishnamurti as mirroring for us a fundamentalist nonduality, that is, if he had been consistent in applying his own premise. One, also, wonders of anyone who can so annul the entire history of any movement, including religions and governments, that like all, reflect our common shared humanness, and propound that he is showing us the way from it all to what he has to say to us: his vision of utopia. Better, it seems, and more truthful, an integrative, rather than dismissive posture.
Nonduality is generally presented as invitational, likewise as seeing into the strengths of the fallible systems we live through, not dismissive in total.
4) contradiction.
One example I offer, referring again to belief. The author informs us, often, of the evils of belief. I cannot help see in his work his own belief; and, as to belief, he speaks against dogmatism, still he speaks as dogmatically from his certainty as any dogmatic theologian or reverend I have ever heard. The contradictions, again, are linked to his tending to see in opposition not integration, and denouncing all belief leaves one with the impression that anyone who believes anything is simply wrong. One is left with the claim, also, by Krishnamurti that he is devoid of any belief. Or does he mean something other than others mean by belief? Has he redefined belief, as he did religion?
Rather, would a nondual approach not be to see that in belief one finds that which both reflects mere mentality and, also, that instrumental in inspiring and informing one toward Truth? That is, belief includes a spectrum of truthfulness, from total illusion to the threshold of transcending belief itself, truths potentially being guides to Truth.
We cannot escape belief, for we believe something about so many things, maybe all things. Even to deny belief intimates a belief that leads to such denial, meaning only through belief can I deny belief. Krishnamurti does not escape the inevitability of belief, and one could wonder what inspired him to be so against that inevitability? Why not take a middle path, not an against path, in this matter and others?
5) rationalism.
Krishnamurti's approach is different, more rational, than most guides in his general venue of philosophy. While he speaks of Truth arising only when the mind is quieted and our need to drop the mind, his pointing is highly logical and markedly reasoned out. Indeed, he stresses employment of the mind. I am not saying the approach is wrong, and each guide manifests his or her own style; yet, the guidance does not comport with the confirmations that Truth is not mental, is not conceptual.
Regardless of concerns above, I recommend this book, or others by Krishnamurti, for insight into the man and his teaching, and for his teaching. Historically, the man does hold an esteemed place. I am glad to have read this opus, and use his work in my work, for at times he soars above most guides in illuminating an aspect of Truth that can leave one in awe. In these moments of being captivated by the illumination and style of Krishnamurti, one can see why his works still speak so avidly of Truth to so many. For that, I am thankful. Krishnamurti reminds use Truth soars above all who point to Truth.
October 22, 2013
It's not easy to understand him, for he is from another world.
But to digest and to live up what he said is tremendous bless, if we could only listen.
He is a great and true observer, with wonderful sensitivity and intelligence. I am grateful to him.
But to digest and to live up what he said is tremendous bless, if we could only listen.
He is a great and true observer, with wonderful sensitivity and intelligence. I am grateful to him.
November 11, 2015
A mind that is dependent can never be free. Pg37
If you destroy desire, you destroy life itself. Pg 52
..Happiness is not a thing to be pursued; it comes. But if you seek it, it will evade you. Pg 96
That which confirms can never flower in goodness. Pg 169
Aloneness..is not isolation. To be completely alone implies that the mind is free of every kind of influence and is therefore uncontaminated by society.." Pg 170
I'm talking about aloneness in which the mind is totally free from the past, and only such a mind is virtuous, for only this aloneness is there innocence. Pg 171
Belief is a form of self-protection, and only a petty mind can believe in God. Pg 178
The mind is a product of the past, it is the result of yesterday, and can such a mind be open to the unknown?
Only when the mind is wholly silent, completely inactive, not projecting, when it is not seeking and is utterly still - only then that which eternal and timeless comes into being. Pg. 179
Enlightening!
If you destroy desire, you destroy life itself. Pg 52
..Happiness is not a thing to be pursued; it comes. But if you seek it, it will evade you. Pg 96
That which confirms can never flower in goodness. Pg 169
Aloneness..is not isolation. To be completely alone implies that the mind is free of every kind of influence and is therefore uncontaminated by society.." Pg 170
I'm talking about aloneness in which the mind is totally free from the past, and only such a mind is virtuous, for only this aloneness is there innocence. Pg 171
Belief is a form of self-protection, and only a petty mind can believe in God. Pg 178
The mind is a product of the past, it is the result of yesterday, and can such a mind be open to the unknown?
Only when the mind is wholly silent, completely inactive, not projecting, when it is not seeking and is utterly still - only then that which eternal and timeless comes into being. Pg. 179
Enlightening!
October 22, 2011
I have been using this book for a year now and it challenges the conditioned mind afresh each day. Recommended. If you want it free on- line (which I do anyway) get it in a daily email form from JKOnline RSS
December 16, 2021
The Book of Life - Daily meditations with J krishnamurti
_____________
🌿The Book of Life is a book full of 365 quotations from J Krishnamurti's talks and writings, one for each day of the year. Each quotation can be read per day to feel motivated and give a boost to our changing perspective towards ourselves and the world.
🌿The story is in you, the vaast experience, the deep-rooted fears, anxities, sorrow, pleasure and all the beliefs that man has accumulated thorughout the millenia. Inspired by Krishnamurti's perception that truth is found through life itself, and not away from it.
🌿 These timeless daily meditations shed light on the truthful fact that happiness resides in us and the inner journey is the best journay one can make to get to their real destination by compelling us to introspect.
🌿This book can be read at the morning hours or even at night to calm down our random flow of thoughts and give them a meaningful direction.
Recommended to one's who are seekers.
_____________
🌿The Book of Life is a book full of 365 quotations from J Krishnamurti's talks and writings, one for each day of the year. Each quotation can be read per day to feel motivated and give a boost to our changing perspective towards ourselves and the world.
🌿The story is in you, the vaast experience, the deep-rooted fears, anxities, sorrow, pleasure and all the beliefs that man has accumulated thorughout the millenia. Inspired by Krishnamurti's perception that truth is found through life itself, and not away from it.
🌿 These timeless daily meditations shed light on the truthful fact that happiness resides in us and the inner journey is the best journay one can make to get to their real destination by compelling us to introspect.
🌿This book can be read at the morning hours or even at night to calm down our random flow of thoughts and give them a meaningful direction.
Recommended to one's who are seekers.
December 2, 2021
This book is meant to be read one page everyday, and that's how I read it, from 1 Dec 2020 until 1 Dec 2021. Every page contains an excerpt from Krishnamurti writing or talks (maybe they're all talks, not sure), and divided into themes for each month. Some excerpts are great, others are a bit mundane and repetitive. Overall it's a good book, full of wisdom. I marked some of my favorite pages, and will revisit them later. One general theme in this book is to be aware of the influence that the society and education has on us, to be conscious of what's true and what the society tells us to be true, to clear our minds, and to cultivate stillness, so that we could live life based on our perception of reality and truth rather than the society's prescription.
Want to read
September 10, 2012A couple of pages a day, enrich your life and enlighten your life journey.
To be read and to be re-savored.
For an intermediate stage (at least) in the spriritual quest.
To be read and to be re-savored.
For an intermediate stage (at least) in the spriritual quest.
October 13, 2024
14 jaar geleden ruimde de moeder van mijn toenmalige vriend het huis op. Uit de spullen die weg konden, gaf ze mij een boekje. Zo kwam ik in aanraking met Krishnamurti.
In die tijd vond ik zijn werk te moeilijk. En hoewel ik er een paar keer aan begon, las ik het nooit uit. Het verdween tijdens een van mijn opruimacties ook uit mijn huis.
4 jaar terug sprak ik Koosha over ‘Daily Meditations’. Elke dag een kort stukje onderverdeeld in weekthema’s als listening, fear, desire, perception en time. Een prachtige leeservaring - waarbij ik het boek deels voorlas via WhatsApp aan twee vrienden.
Zo verspreiden de woorden van Krishnamurti zich, ook nu, 38 jaar na zijn dood: “So one has to live every day dying - dying because you are then in contact with life.”* **
- - -
* Quote uit daily meditations, 15 november
** Meer over dit thema in de podcast ‘Krishnamurti on death’: https://podcasts.apple.com/nl/podcast...
In die tijd vond ik zijn werk te moeilijk. En hoewel ik er een paar keer aan begon, las ik het nooit uit. Het verdween tijdens een van mijn opruimacties ook uit mijn huis.
4 jaar terug sprak ik Koosha over ‘Daily Meditations’. Elke dag een kort stukje onderverdeeld in weekthema’s als listening, fear, desire, perception en time. Een prachtige leeservaring - waarbij ik het boek deels voorlas via WhatsApp aan twee vrienden.
Zo verspreiden de woorden van Krishnamurti zich, ook nu, 38 jaar na zijn dood: “So one has to live every day dying - dying because you are then in contact with life.”* **
- - -
* Quote uit daily meditations, 15 november
** Meer over dit thema in de podcast ‘Krishnamurti on death’: https://podcasts.apple.com/nl/podcast...
July 1, 2024
Livre de pensées d’un philosophe populaire, les propos de Krishnamurti sont des fulgurances sans aucun argument scientifique, aucune référence intellectuelle. Ce sont les élucubrations d’un gourou sans aucun intérêt. Il donne son avis sur tout et encore plus sur rien. Ce n’est que du blabla d’un prosélyte pour adeptes fragiles.
Une seule de ses pensées m’a semblé originale et pertinente :
Il faut vivre en ce monde sans ambition en état seulement ce que l’on est, de manière anonyme. Une vie heureuse est plus facile si on ne donne aucune importance au moi. Le monde idolâtre le succès. Or, le désir de réussite est vain et apporte de la souffrance s’il n’est pas atteint. Comprendre ce processus permet la dissolution de l’envie. On en devient que plus serein.
Une seule de ses pensées m’a semblé originale et pertinente :
Il faut vivre en ce monde sans ambition en état seulement ce que l’on est, de manière anonyme. Une vie heureuse est plus facile si on ne donne aucune importance au moi. Le monde idolâtre le succès. Or, le désir de réussite est vain et apporte de la souffrance s’il n’est pas atteint. Comprendre ce processus permet la dissolution de l’envie. On en devient que plus serein.
September 16, 2024
His words keeps me sane in the insane circus of day to day existence
February 19, 2021
Brilliant and spiritual. I literally fell silent after reading this book. There's so much truth inside, so much that it's hard to process them.
Here's what I found out about the philosophy of Krishnamurti upon reading this: it is a combination of Stoism, Buddism, and Trancendentalism.
Stoism, in a sense that he instructed the readers not to escape from pain or any negative emotion, but to dwell in it so as to understand everything about it.
Buddism, because he gave emphasis to impermanence of everything; life, feelings, emotions, relationships, and worldly possessions in general.
And finally, Trancendentalism, clearly because the repeated teaching all throughout is not to allow oneself to get involved in any societal, political, and religious institutions which have conditioned and continue to condition the mind and therefore creates many kinds of conflicts.
As a reader, I honestly find it almost impossible to attain such newness of the mind which is the main goal according to him. But then again, our mind as he said, is conditioned and we are undeniably indolent. One thing's for sure though, one has to read this book many times before one can absorb everything that was written inside.
P.S. Would definitely read this book again and would make a more detailed review because I honestly have a lot of other things to say (I just needed to organize my thoughts first).
Here's what I found out about the philosophy of Krishnamurti upon reading this: it is a combination of Stoism, Buddism, and Trancendentalism.
Stoism, in a sense that he instructed the readers not to escape from pain or any negative emotion, but to dwell in it so as to understand everything about it.
Buddism, because he gave emphasis to impermanence of everything; life, feelings, emotions, relationships, and worldly possessions in general.
And finally, Trancendentalism, clearly because the repeated teaching all throughout is not to allow oneself to get involved in any societal, political, and religious institutions which have conditioned and continue to condition the mind and therefore creates many kinds of conflicts.
As a reader, I honestly find it almost impossible to attain such newness of the mind which is the main goal according to him. But then again, our mind as he said, is conditioned and we are undeniably indolent. One thing's for sure though, one has to read this book many times before one can absorb everything that was written inside.
P.S. Would definitely read this book again and would make a more detailed review because I honestly have a lot of other things to say (I just needed to organize my thoughts first).
September 29, 2021
I read this book and the prior one in parallel. While the previous one focussed on explaining life from a scientific perspective, this one gave insights from the philosophical lens. More than a year ago, I suddenly started receiving YouTube recommendations on some lectures given by Jiddu Krishnamurti. I particularly liked his style of delivery, his speech and his words of wisdom. While I may not necessarily agree with all of his sharing, I love how his learnings have transcended the realms of the organised religions and beliefs that we see around us in our daily life. From topics ranging from spirituality, meditation, relationships, sex, etc. the book brings a lot of meaning to life. The book is written in a lecture style with one section for each of the 365 days in a year. The last day of every month is deliberately left blank for us to ponder and synthesise. I read one month’s worth of content in every sitting as the topics were thematically arranged.
I’ll leave you with a few quotes that I liked:
“The ability to observe without evaluating is the highest form of intelligence.”
“You can only be afraid of what you think you know.”
I’ll leave you with a few quotes that I liked:
“The ability to observe without evaluating is the highest form of intelligence.”
“You can only be afraid of what you think you know.”
December 18, 2020
This book contains helpful and insightful wisdom that is timeless and offers practical reflections on spiritual, emotional and social perils of the human condition.
However, the way the ideas are expressed makes them not the most straight forward or easy to absorb and understand. He is at times vague and offers little real life stories or examples so I would not recommend this as a beginner's introduction to spirituality, many of the concepts Krishnamurti discusses requires some mental gymnastics to understand and apply to one's personal experiences.
Overall, I believe this is the type of book where the more its contents are meditated upon and thought through, the more you will gain from and reap its rewards.
However, the way the ideas are expressed makes them not the most straight forward or easy to absorb and understand. He is at times vague and offers little real life stories or examples so I would not recommend this as a beginner's introduction to spirituality, many of the concepts Krishnamurti discusses requires some mental gymnastics to understand and apply to one's personal experiences.
Overall, I believe this is the type of book where the more its contents are meditated upon and thought through, the more you will gain from and reap its rewards.
December 10, 2022
Please don’t think twice or more. Simply get this book and commit yourself totally for a page a day. And please do it for one year. And see what happens. For yourself. At the very least, you will surely see the beauty of it.
With these, I don’t think anything further needs to be said. But, if you still are more curious, then I have more to say in the following two paragraphs, in the brackets.
(J.Krishnamurti’s writing will make you stunned, in the most simple and straightforward words; it will make us question everything we have known and will eventually show us everything that is false, which we most certainly and likely have failed to see as a false.
And one may then ask, what’s more? Well, once you see something which is clearly false as a false then what are you left with?)
With these, I don’t think anything further needs to be said. But, if you still are more curious, then I have more to say in the following two paragraphs, in the brackets.
(J.Krishnamurti’s writing will make you stunned, in the most simple and straightforward words; it will make us question everything we have known and will eventually show us everything that is false, which we most certainly and likely have failed to see as a false.
And one may then ask, what’s more? Well, once you see something which is clearly false as a false then what are you left with?)
July 1, 2024
Livre de pensées d’un philosophe populaire, les propos de Krishnamurti sont des fulgurances sans aucun argument scientifique, aucune référence intellectuelle. Ce sont les élucubrations d’un gourou sans aucun intérêt. Il donne son avis sur tout et encore plus sur rien. Ce n’est que du blabla d’un prosélyte pour adeptes fragiles.
Une seule de ses pensées m’a semblé originale et pertinente :
Il faut vivre en ce monde sans ambition en état seulement ce que l’on est, de manière anonyme. Une vie heureuse est plus facile si on ne donne aucune importance au moi. Le monde idolâtre le succès. Or, le désir de réussite est vain et apporte de la souffrance s’il n’est pas atteint. Comprendre ce processus permet la dissolution de l’envie. On en devient que plus serein.
Une seule de ses pensées m’a semblé originale et pertinente :
Il faut vivre en ce monde sans ambition en état seulement ce que l’on est, de manière anonyme. Une vie heureuse est plus facile si on ne donne aucune importance au moi. Le monde idolâtre le succès. Or, le désir de réussite est vain et apporte de la souffrance s’il n’est pas atteint. Comprendre ce processus permet la dissolution de l’envie. On en devient que plus serein.
November 16, 2018
I simply loved it. Krishamurti teachings are the most beautiful and important in the world. He is full of love, compassion and kindness. I feel so grateful and blessed.
July 2, 2022
I really wanted to like this, but I am throwing in the towel. Dry as a bone, and extremely hard going.
November 23, 2024
Jiddhu is daddy
October 24, 2020
The title itself says it all 💜
December 16, 2022
A good book about Krish's philosophy. I consider his ideas and teachings radical for this modern age. However, these ideas are eye-opening and worth contemplating. I learn a lot from this book and would recommend it for those who want to learn from Krish.
December 24, 2017
This - i wouldn't call it a book- these teachings have shown me the way when i asked for directions, have miraculously opened up just the right page to answer that particular nagging question, have helped me feel like somebody knows what i am thinking. This is magic.
Read
December 16, 2024 “Truth is a Pathless Land”: Insights from Jiddu Krishnamurti
We don’t often listen to each other. What we hear is filtered through our perspectives (Krishnamurti 12). Rather than understanding from a place of inner quiet, our minds are full of words and images.
We are not passively alert, open to the present. Our minds are used to processing information through our assumptions and biases and past knowledge (Krishnamurti 13).
We are so bent on reaching a particular state, on making endless comparisons to what came before, that we cannot attend to what is (Krishnamurti 15).
The more that we pay attention, the quieter it becomes. Even if the room is noisy, our inner silence cannot be broken (Krishnamurti 15).
When we think about what we know, we aren’t truly listening. Our ideas prevent us from hearing more.
Learning can only happen when we are actively aware. The knowledge we have accumulated blocks us from understanding (Krishnamurti 22).
Our conditioned minds are afraid of surrendering everything we know. So, we seek out security (or escape) in gurus, religions, political parties, sex, drugs, and so on (Krishnamurti 24).
We want to be right. We want to be in control. Our minds cling to beliefs that strengthen our identities. We reinforce what we are already familiar with. It is more comfortable for us to conform than to inquire.
But we cannot be free by depending on authorities. We will find no peace when we are looking outside ourselves.
We do not exist in isolation. Our learning is not an end but a process. We gain insight into ourselves through our relationships with others, whether they be our friends, families, communities, or societies (Krishnamurti 28). What is required from us is “a keenness of mind” (Krishnamurti 28).
We cannot act on ideals about who we are. Our lives are in transformation. Our relationships are discoveries of our sensations and intentions and thoughts and feelings and impulses and reactions (Krishnamurti 30).
In our relationships, we reveal our conditioned states of mind. We show where we are stuck through our judgments, comparisons, and condemnations (Krishnamurti 32).
When we are not clinging to our memories, to our evaluations and interpretations, we can be with the moment as it unfolds (Krishnamurti 32). There is nothing to cultivate. No state to reach.
But we are often unable to deal with reality as it is. In our relationships, we are accepting and rejecting, praising and blaming, condemning and comparing.
Relationships are mirrors into ourselves. How we treat our wives and husbands, mothers and fathers, brothers and sisters, is a reflection of how we treat ourselves. We are not only in them. They are in us.
Without the conditioning of the past, we can see the dynamic nature of each situation. But all too often, there is a screen between us and others. Our beliefs separate us into rigid categories. Our minds become mechanical. We don’t see each other’s humanity, but rather, our own dogmatic thought (Krishnamurti 48, 49).
Most of us are afraid. Because we are afraid, we become suspicious and envious and possessive. Our societies are projections of how we interact with each other on a daily basis (Krishnamurti 66).
Because we are so greedy for certainty, for getting what we want, we live in constant conflict. We seek to escape from our emptiness by acquiring more. We distract ourselves with shallow entertainment.
Mistakenly, we believe that we can run from our fear, loneliness, and emptiness. We cannot. All we can do is understand ourselves (Krishnamurti 89). We are our fear, loneliness, and emptiness—as long as we see ourselves as separate. We are not responding to reality but to our ideas about reality.
Through our thoughts about ourselves, we suffer. We become entangled in dead symbols. But can we watch the world without judgment? Can we exist without the notion of a separate self?
When we cling to our identities, we are not free. But most of us are dependent on our concepts. We are attached to our beliefs. We try to gain increasingly more power and prestige. We look for significance in our leaders, lovers, countries, traditions, and so on. But where has that gotten us?
We don’t merely fear the unknown. We fear losing what we know (Krishnamurti 236). We believe that it is easier to stick to our familiar ideas than to give them up. But we don’t realize that letting go is our liberation.
Authority:
Despite whether we are leaders or followers, we become corrupted by the consolidation of power. Authority can be in the form of the State. It can come from a guru or collective (Krishnamurti 28).
Under an authority, we surrender our freedom to discover what is within ourselves. Our conditioned minds become mechanical and dull. Switching from one leader to another, from one tradition to another, is merely a superficial gesture (Krishnamurti 26).
We have to look at our need to dominate and be dominated. Our inner desire to be right, certain, successful, and so on, builds into an “authority of personal experience,” which in turn, manifests as the outer authority of the family, religion, political party, and society (Krishnamurti 26).
We cannot simply shrug off the influence of these authorities. We have to free ourselves first.
Death:
We are more often afraid of our ideas about death than about death itself (Krishnamurti 75). If we are aware of death, then we are not scared. But we are in the habit of speculating, forming opinions, and arguing about what we believe. We confuse our thoughts for reality.
Love:
We can only love when we are able to transcend our accumulated knowledge (Krishnamurti 98). Yet most of the time, we are playing a game of dominance and submission. We’re seeking to control, to own, while being afraid of losing what we have. We get stuck in familiar conflicts. But love is neither sentimental nor possessive. It is merciful, compassionate, and open (Krishnamurti 98).
Meditation:
In meditation, we don’t need to put in any effort. We don’t have to seek out a result (Krishnamurti 148). Without judgment, we can be aware of ourselves. We can look at our desires and reactions and tendencies (Krishnamurti 246). But we are not controlling anything. There is nothing to achieve.
Truth:
What we think about is not the truth. It is only an idea, a representation, a particular organization of past symbols (Krishnamurti 106). Our conception of the truth prevents us from the truth. We do not see what is but only what we know. Knowledge is an obstacle for what is timeless (Krishnamurti 18).
Virtue:
Virtue is not the same thing as social morality (Krishnamurti 25). When morality is based on authority and tradition, rather than authentic understanding, then it becomes mechanical.
Social morality still allows for a society full of greed, competition, and aggression (Krishnamurti 25). We are expected to conform to an authority out of fear, out of a desire for a reward. Instead of listening to our own consciences, to our own experiences, we are told to follow a certain conception of the good.
We cannot be virtuous until we know who we are (Krishnamurti 22). Learning does not come from past knowledge. It happens in the active present.
Virtue has no authority (Krishnamurti 25). It is not something to possess. When we are virtuous, we are not attached to what should be. We are acting from what is.
Source:
Krishnamurti, J. The Book of Life: Daily Meditations. Kindle edition, Amazon Digital Services, 2008.
For Additional Information:
Krishnamurti, Jiddu. The Awakening of Intelligence. Audible, 2024.
We don’t often listen to each other. What we hear is filtered through our perspectives (Krishnamurti 12). Rather than understanding from a place of inner quiet, our minds are full of words and images.
We are not passively alert, open to the present. Our minds are used to processing information through our assumptions and biases and past knowledge (Krishnamurti 13).
We are so bent on reaching a particular state, on making endless comparisons to what came before, that we cannot attend to what is (Krishnamurti 15).
The more that we pay attention, the quieter it becomes. Even if the room is noisy, our inner silence cannot be broken (Krishnamurti 15).
When we think about what we know, we aren’t truly listening. Our ideas prevent us from hearing more.
Learning can only happen when we are actively aware. The knowledge we have accumulated blocks us from understanding (Krishnamurti 22).
Our conditioned minds are afraid of surrendering everything we know. So, we seek out security (or escape) in gurus, religions, political parties, sex, drugs, and so on (Krishnamurti 24).
We want to be right. We want to be in control. Our minds cling to beliefs that strengthen our identities. We reinforce what we are already familiar with. It is more comfortable for us to conform than to inquire.
But we cannot be free by depending on authorities. We will find no peace when we are looking outside ourselves.
We do not exist in isolation. Our learning is not an end but a process. We gain insight into ourselves through our relationships with others, whether they be our friends, families, communities, or societies (Krishnamurti 28). What is required from us is “a keenness of mind” (Krishnamurti 28).
We cannot act on ideals about who we are. Our lives are in transformation. Our relationships are discoveries of our sensations and intentions and thoughts and feelings and impulses and reactions (Krishnamurti 30).
In our relationships, we reveal our conditioned states of mind. We show where we are stuck through our judgments, comparisons, and condemnations (Krishnamurti 32).
When we are not clinging to our memories, to our evaluations and interpretations, we can be with the moment as it unfolds (Krishnamurti 32). There is nothing to cultivate. No state to reach.
But we are often unable to deal with reality as it is. In our relationships, we are accepting and rejecting, praising and blaming, condemning and comparing.
Relationships are mirrors into ourselves. How we treat our wives and husbands, mothers and fathers, brothers and sisters, is a reflection of how we treat ourselves. We are not only in them. They are in us.
Without the conditioning of the past, we can see the dynamic nature of each situation. But all too often, there is a screen between us and others. Our beliefs separate us into rigid categories. Our minds become mechanical. We don’t see each other’s humanity, but rather, our own dogmatic thought (Krishnamurti 48, 49).
Most of us are afraid. Because we are afraid, we become suspicious and envious and possessive. Our societies are projections of how we interact with each other on a daily basis (Krishnamurti 66).
Because we are so greedy for certainty, for getting what we want, we live in constant conflict. We seek to escape from our emptiness by acquiring more. We distract ourselves with shallow entertainment.
Mistakenly, we believe that we can run from our fear, loneliness, and emptiness. We cannot. All we can do is understand ourselves (Krishnamurti 89). We are our fear, loneliness, and emptiness—as long as we see ourselves as separate. We are not responding to reality but to our ideas about reality.
Through our thoughts about ourselves, we suffer. We become entangled in dead symbols. But can we watch the world without judgment? Can we exist without the notion of a separate self?
When we cling to our identities, we are not free. But most of us are dependent on our concepts. We are attached to our beliefs. We try to gain increasingly more power and prestige. We look for significance in our leaders, lovers, countries, traditions, and so on. But where has that gotten us?
We don’t merely fear the unknown. We fear losing what we know (Krishnamurti 236). We believe that it is easier to stick to our familiar ideas than to give them up. But we don’t realize that letting go is our liberation.
Authority:
Despite whether we are leaders or followers, we become corrupted by the consolidation of power. Authority can be in the form of the State. It can come from a guru or collective (Krishnamurti 28).
Under an authority, we surrender our freedom to discover what is within ourselves. Our conditioned minds become mechanical and dull. Switching from one leader to another, from one tradition to another, is merely a superficial gesture (Krishnamurti 26).
We have to look at our need to dominate and be dominated. Our inner desire to be right, certain, successful, and so on, builds into an “authority of personal experience,” which in turn, manifests as the outer authority of the family, religion, political party, and society (Krishnamurti 26).
We cannot simply shrug off the influence of these authorities. We have to free ourselves first.
Death:
We are more often afraid of our ideas about death than about death itself (Krishnamurti 75). If we are aware of death, then we are not scared. But we are in the habit of speculating, forming opinions, and arguing about what we believe. We confuse our thoughts for reality.
Love:
We can only love when we are able to transcend our accumulated knowledge (Krishnamurti 98). Yet most of the time, we are playing a game of dominance and submission. We’re seeking to control, to own, while being afraid of losing what we have. We get stuck in familiar conflicts. But love is neither sentimental nor possessive. It is merciful, compassionate, and open (Krishnamurti 98).
Meditation:
In meditation, we don’t need to put in any effort. We don’t have to seek out a result (Krishnamurti 148). Without judgment, we can be aware of ourselves. We can look at our desires and reactions and tendencies (Krishnamurti 246). But we are not controlling anything. There is nothing to achieve.
Truth:
What we think about is not the truth. It is only an idea, a representation, a particular organization of past symbols (Krishnamurti 106). Our conception of the truth prevents us from the truth. We do not see what is but only what we know. Knowledge is an obstacle for what is timeless (Krishnamurti 18).
Virtue:
Virtue is not the same thing as social morality (Krishnamurti 25). When morality is based on authority and tradition, rather than authentic understanding, then it becomes mechanical.
Social morality still allows for a society full of greed, competition, and aggression (Krishnamurti 25). We are expected to conform to an authority out of fear, out of a desire for a reward. Instead of listening to our own consciences, to our own experiences, we are told to follow a certain conception of the good.
We cannot be virtuous until we know who we are (Krishnamurti 22). Learning does not come from past knowledge. It happens in the active present.
Virtue has no authority (Krishnamurti 25). It is not something to possess. When we are virtuous, we are not attached to what should be. We are acting from what is.
Source:
Krishnamurti, J. The Book of Life: Daily Meditations. Kindle edition, Amazon Digital Services, 2008.
For Additional Information:
Krishnamurti, Jiddu. The Awakening of Intelligence. Audible, 2024.
December 12, 2021
Jiddu Krishnamurti was a philosopher, speaker and writer. He has written many books on meditation which are being read and loved by many people. This was my first book written on meditation and would love to experience it.
Do you think Meditation helps concentrate the mind and has the power to transform a person’s negative feelings into positive feelings???I haven't experienced this but yes after reading this one, I can surely say that it will help you to maintain perfect balance in life.
This book is 365 daily meditation quotes from author's talks and writing. It's divided in to topics like marriage, self acceptance,love, desire,perception, reality etc. Four topics has been covered in each month where author has talked about various techniques of meditation. Each topic's deeper discussion is written brilliantly which will make you think over it. One thing I learnt is that Meditation is not only closing your eyes and thinking but it's process of freeing the mind from system and of giving attention without either being absorbed or making an effort to concentrate.
When you read this book, you will feel like you are sitting with him and doing one on one conversation. It will bring meaning to your life. One thing I understood that if we change our thinking about small things, then we can bring a lot of change in life.
I loved his writing style as he was straight forward. He has spoken about what he thought with honesty. Since this was my first experience of reading spirituality and meditation,some concepts were difficult to understand. You need to read it really slowly so that you can absorb what he is trying to say and try to implement it.
If you are into meditation or want to start do read this one as it's really helpful and informative book.
Do you think Meditation helps concentrate the mind and has the power to transform a person’s negative feelings into positive feelings???I haven't experienced this but yes after reading this one, I can surely say that it will help you to maintain perfect balance in life.
This book is 365 daily meditation quotes from author's talks and writing. It's divided in to topics like marriage, self acceptance,love, desire,perception, reality etc. Four topics has been covered in each month where author has talked about various techniques of meditation. Each topic's deeper discussion is written brilliantly which will make you think over it. One thing I learnt is that Meditation is not only closing your eyes and thinking but it's process of freeing the mind from system and of giving attention without either being absorbed or making an effort to concentrate.
When you read this book, you will feel like you are sitting with him and doing one on one conversation. It will bring meaning to your life. One thing I understood that if we change our thinking about small things, then we can bring a lot of change in life.
I loved his writing style as he was straight forward. He has spoken about what he thought with honesty. Since this was my first experience of reading spirituality and meditation,some concepts were difficult to understand. You need to read it really slowly so that you can absorb what he is trying to say and try to implement it.
If you are into meditation or want to start do read this one as it's really helpful and informative book.
December 27, 2021
"To a person in sorrow, I explain in words, sorrow is inevitable, sorrow is the result of fulfilment."
The Book of Life is a precious collection of 365 quotations inspired by the talking of J.Krishnamurti which inspire one to find the true meaning of life, its perception and seeking happiness from it. For the people who do not know who he was, I would love to tell you that he was regarded as one of the greatest philosophers and religious teachers of all time. He widely travelled around the world and preached about life and human existence.
In this book, one can find a timeless daily meditation, developed thematically over seven days, and shed light on the problems of daily life as well as on the illusions that we get into while solving them. This book is a source of enlightenment, introspection, wholesomeness and much more. It's like giving oneself a daily dose of affirmations which tend to bring many changes in life if followed and abided by. I have read a few chapters on a daily basis since the time I got my hands on this book and believe that it is a great boon for anxious minds like me.
You can grab this book as it's timeless. Read it anywhere and anytime.
Highly recommended.
The Book of Life is a precious collection of 365 quotations inspired by the talking of J.Krishnamurti which inspire one to find the true meaning of life, its perception and seeking happiness from it. For the people who do not know who he was, I would love to tell you that he was regarded as one of the greatest philosophers and religious teachers of all time. He widely travelled around the world and preached about life and human existence.
In this book, one can find a timeless daily meditation, developed thematically over seven days, and shed light on the problems of daily life as well as on the illusions that we get into while solving them. This book is a source of enlightenment, introspection, wholesomeness and much more. It's like giving oneself a daily dose of affirmations which tend to bring many changes in life if followed and abided by. I have read a few chapters on a daily basis since the time I got my hands on this book and believe that it is a great boon for anxious minds like me.
You can grab this book as it's timeless. Read it anywhere and anytime.
Highly recommended.
May 17, 2022
Krishnamurti insights are always needed to foster our self-awareness and our forgotten ability to see the things as they are (and, furthermore, to notice WHAT is).
This author should not be confused with self-help literature. Although some of their "reflections" could seem hollow or light ones, the context has to be recognized in his full light. Also, it shouldn't mistakenly taken as new age or just "spiritual" (as belief or dogmatism) literature. It is true, however, that Krishnanurti draws from Vedanta and certain east currents, but he attempts to keep a healthy distance with any school, belief, institution or credence.
Said that, I strongly suggest to read firstly many others of his publications (in fact they are transcriptions of his lectures), because the ones of this book are just descontextualized sections which could misguide the thread. Moreover, the confection of this book reveals a commercial opportunism. Anyway, the chosen texts are good enough.
This author should not be confused with self-help literature. Although some of their "reflections" could seem hollow or light ones, the context has to be recognized in his full light. Also, it shouldn't mistakenly taken as new age or just "spiritual" (as belief or dogmatism) literature. It is true, however, that Krishnanurti draws from Vedanta and certain east currents, but he attempts to keep a healthy distance with any school, belief, institution or credence.
Said that, I strongly suggest to read firstly many others of his publications (in fact they are transcriptions of his lectures), because the ones of this book are just descontextualized sections which could misguide the thread. Moreover, the confection of this book reveals a commercial opportunism. Anyway, the chosen texts are good enough.
Displaying 1 - 30 of 150 reviews