Are we coming, meeting together? Or are you sitting separate over there and the speaker over here? We are physically, but is there any kind of communication between us? Is there any kind of observation of the common factor together? Do we both see, not only intellectually, verbally but actually as a fact â€“ the fact. This microphone is a fact. Can we see the fact in ourselves that as long as you are committed, attached tied to something, to a person, to a belief, to a concept, there must be corruption? These are J. Krishnamurti Fourth Public Talk in Saanen in July 1980
In this Intense conversation between Jiddu Krishnamurti and Dr. Allan W. Anderson, Krishnamurti dig into Psychology of pleasure and Fear in Pleasure, as J Krishnamurti puts it, " Pleasure and fear seem to be deeply rooted in us - these two principles of pleasure and fear. I don't think we can understand pleasure without understanding fear. Like punishment and reward. If there was no punishment at all nobody would talk about reward."
A brain must have space. So what is space? Not only the space between here and there - space indicates 'without a centre'. If you have a centre, and you move away from the centre to the periphery, however long, wide the periphery is, it is still limited. This is Sixth Public Talk of J Krishnamurti in Madras, Talks from the series This Light in Oneself.
In This talks J. Krishnamurti discusses, is it possible to bring about a mutation in the very brain cells themselves conditioned for thousands of years? Either one says that it is not possible and closes the door or one says I really don't know. Addressing to large audiences at Brockwood Park on 27 August 1983, this was Krishnamurti's first talk in series The World of Peace.
This Talk is from the Series, The Transformation of the man, Here Jiddu Krishnamurti, touch upon the subject Can one be aware, conscious, know, the various fragments, examining one by one by one by one, and who is the examiner, is he not also a fragment who has assumed an authority? So when we talk about being aware of fragments - socially, morally, ethically, religiously, business, art, you know, the whole activity is fragmented. Can one, is one aware of the movement of these fragments or do you take one fragment and examine it or say 'Yes, I am aware of that', and not the many.