If you're familiar with the public talks of J. Krishnamurti then you know, during his talks he often states that he's not a teacher nor guru figure. He wants people to think for themselves and not follow any system or religion without asking questions. When he was young he was chosen by the Theosophical Society to become the new World Teacher. But later Jiddu Krishnamurti rejected this and he withdrew from that organization.
He said he had no allegiance to any nationality, caste, religion, or philosophy, and spent the rest of his life travelling the world, speaking to large and small groups and individuals. He wrote many books, among them The First and Last Freedom, The Only Revolution, and Krishnamurti's Notebook. Many of his talks and discussions have been published. His last public talk was in Madras, India, in January 1986, a month before his death at his home in Ojai, California.
J.Krishnamurti is a Time Translator or Time Thinker because of the pulse of timeless wisdom he gave to all mankind and by guiding his audience to think for themselves. He had a strong empathic feeling for this world and the future. In one public talk he explains his ideas of the dynamics of time.
Jiddu Krishamurti Second Public Talk At Brockwood Park 26 August 1984.
Seeing Fear as an Extraordinary Jewel
This is the part where Krishnamurti is talking about the subject of time during his public talk:
We were talking about time and what relationship has time to security? Time being tomorrow, time being the thousand tomorrows following each other. Is there security in that tomorrow?
Do we understand each other? The speaker is asking a question whether there is security in the pursuit of tomorrow, in the pursuit of the future, which is time. Right? Are we... please, we are talking things over together, I am not talking to myself, and this is important to understand if we want to go into ourselves and understand our whole... what we call the psyche, which is our being. And to understand that very deeply one must go into this question of security. We seek security in the family, in the community, in a commune, or in a particular sect whether it be the sect of Catholicism, or Protestantism and so on. Or Hinduism and so on. Is there security in time? Do you understand my question?
Is there security in the future? And what is the future? The future is what we are now, what one is now, with all the turmoil, anxiety, depression, violence, self-centred activity, sorrow, affection and the pain of separation and the fear of death, is what is now, what we are now. That is our psyche, that is our consciousness, that is our being. And has that, which is the result of vast experiences, knowledge, of that which we have accumulated during thousands and thousands of years, that is what we are now. The tradition, our conditioning, both linguistically and, which is another matter, we won't go into the question of whether the brain can be conditioned linguistically. Are you interested in all this? Sunday morning? (laughter)
This is not a sermon. If you are really interested in your own life, not in what the speaker is talking about, if one is interested to understand this enormous, complex society in which we live, with all the immorality, with all the corruption, and the great sorrow every society brings to every human being, and that society which we have created, that society is not different from us. We have created it through our greed, through our violence, through our aggression, through our competitiveness and so on. We have made it. And we are caught in that which we have made. So we are fighting not only society externally, trying to adjust ourselves to it, and also rejecting it, and withdrawing ourselves from that society, it is all part of this self-centred projected activity of every human being in the world, whether he lives in the most smallest hamlet, village or in the great cities of the world. We have made this mess. And we are asking as what we are now, what is the future of us now? And has the future, that is tomorrow, and the thousand million tomorrows, is there security in that?
We hope, and in that hope we try to find some kind of security in hope. Hope implies the future. So as we were pointing out yesterday, we should understand this very seriously because it may totally bring about a psychic revolution. We may look at the world and ourselves totally differently if we understand the nature of time. Time is not only to cover a distance from one point to another. Time is necessary to learn a language, to learn a skill, to build a house, to acquire a skill, to drive a car and so on, time is necessary. But is time, that is, movement of becoming - you understand? Are we together in all this? Or you're getting mesmerised? (laughter) Please, the person is not important at all. The speaker is not important in any way. But what he says is important. Either we see the truth of it or the falseness of it, the logic, the sanity, the reason of it. That's what matters, not the personal, personality cult. The speaker is merely a telephone and the speaker means it, it is not just a word.
And so we are trying to understand whether there is security in time.
That is, we are the past, there is no question about it. And that past is operating, modifying itself, in the present. The present, if there is no fundamental change - not some superficial scratching - but fundamental change, the future is what we are now. So all time: the past, the future, the present, is in the now. Right? And that if we can really capture the significance of this, then we begin to see the implication of what it means to change.
Jiddu Krishnamurti (11 May 1895 – 17 February 1986) was a speaker and writer on matters that concerned humankind.
More info: jkrishnamurti.org