DOCSLIB.ORG

IJSSIR VOL 2 Settings

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
IJSSIR VOL 2 Settings INTERNATIONAL JOURNAL OF SOCIAL SCIENCES Online Available at indianresearchjournals.com & INTERDISCIPLINARY RESEARCH Vol.1 No. 3, March 2012, ISSN 2277 3630 EDUCATIONAL PHILOSOPHY OF JIDDU KRISHNAMURTHY DR. VIKRANT MISHRA Assistant Professor, Shivalik College of Education, Aliyaspur (Ambala) ABSTRACT Jiddu Krishnamurti (12 May 1895 - 17 February 1986) was a writer and speaker on philosophical and spiritual issues including psychological revolution, the nature of the mind, meditation, human relationships, and bringing about positive social change. Maintaining that society is ultimately the product of the interactions of individuals. Jiddu Krishnamurti has said that The purpose, the aim and drive of these schools is to equip the child with the most excellent technological proficiency so that he may function with clarity and efficiency in the modern world, and, far more important, to create the right climate so that the child may develop fully as a complete human being. In this paper, a systematic attempt has been to explain the educational philosophy of Jiddu Krishnamurti. Keywords: Jiddu Krishnamurti, Education, Philosophy, Human being, Schools INTRODUCTION social structure of frustration and desire and, at the Jiddu Krishnamurti was a great educationist as well as same time, giving him information about a philosopher. He has that that the purpose, the aim mathematics, physics, and so on? We must be very clear and drive of these schools is to equip the child with the in ourselves what we want, clear what a human being most excellent technological proficiency so that he may must be - the total human being not just the function with clarity and efficiency in the modern technological human being. If we concentrate very world, and, far more important, to create the right much on examinations, on technological information, climate so that the child may develop fully as a on making the child clever, proficient in acquiring complete human being. This means giving him the knowledge while we neglect the other side, then the opportunity to flower in goodness so that he is rightly child will grow up into a one-sided human being. So related to people, things and ideas, to the whole of life. we must find a way, we must bring about a movement To live is to be related. There is no right relationship to which will cover both. So far we have separated the two anything if there is not the right feeling for beauty, a and, having separated them, we have emphasized the response to nature, to music and art, a highly developed one and neglected the other. What we are now trying to aesthetic sense. I think it is fairly clear that competitive do is to join both of them together. If there is proper education and the development of the student in that education, the student will not treat them as two process-the pattern which we now cultivate and call separate fields. He will be able to move in both as one education-is very, very destructive. You teach him to movement; in making himself technologically perfect, read and write within the present system of frustration he will also make himself a worthwhile human being. then the flowering of the mind is impeded. The Surely, a school is a place where one learns about the question then is: if one drops this competitive totality, the wholeness of life. Academic excellence is education, can the mind be educated at all in the absolutely necessary, but a school includes much more accepted sense of the word ? Or, does education consist than that. It is a place where both the teacher and the really in taking ourselves and the student away from the taught explore not only the outer world, the world of knowledge, but also their own thinking, their own 78 DR. VIKRANT MISHRA behaviour. From this they begin to discover their own organizations, and relationships often ran counter to conditioning and how it distorts their thinking. This the convention of the day. If they are less startling today, conditioning is the self to which such tremendous and it is either due to the effect his insights have had on cruel importance is given. Freedom from conditioning common consciousness or an indication of the extent and its misery begins with this awareness. It is only in to which he was ahead of his time. But Krishnamurti's such freedom that true learning can take place. In this insights on education are still radical and frequently school it is the responsibility of the teacher to sustain misunderstood or dismissed as impractical. This is with the student a careful exploration into the probably due largely to the fact that Krishnamurti implications of conditioning and thus end it. A school presents education as a religious activity in an age when is a place where one learns the importance of most people still see it as preparation for succeeding in knowledge and its limitations. It is a place where one a secular world. Throughout the ages sages have learns to observe the world not from any particular warned us that we can't see what is true even when it is point of view or conclusion; one learns to look at the presented to us because that which is true isn't what we whole of man's endeavor, his search for beauty, his expect or want to hear. The traditional western symbol search for truth and for a way of living without conflict. for this is choosing Barabbas; choosing what is familiar So far education has not been concerned with this, but or most like us over what is true or sacred. This is as true in this school our intent is to understand actuality and in educational matters as it is in religious ones. Modern its action without any preconceived ideals, theories or education is so obviously failing to solve the world's beliefs which bring about a contradictory attitude problems, is so rightly criticised for not meeting towards existence. The school is concerned with societies' aspirations, and is so clearly unable to prepare freedom and order. Freedom is not the expression of people for the fundamental challenges of living. To one's own desire, choice or self-interest; that inevitably solve these problems, we seem to need educational leads to disorder. Freedom of choice is not freedom, insights that marry the most profound learning though it may appear so; nor is order conformity or possible with the everyday; the subtle with the imitation. Order can only come with the insight that to mundane; or to put it another way, the sacred with the choose is itself the denial of freedom. It is here one can secular. Jiddu Krishnamurti's insights into education learn about the movement of thought, love and death, are such a marriage. They are radical, that they meet the for all this is our life. From ancient times, man has challenges of living at a profound level, and they do so sought something beyond the materialistic world, at a time when such insights are desperately needed. Of something immeasurable, something sacred. It is the all the many subjects that Krishnamurti addressed in intent of this school to inquire into this possibility. This his more than seventy years of writing books and whole movement of inquiry into knowledge, into speaking in public, it is Krishnamurti's insights into oneself, into the possibility of something beyond education that most people will eventually feel has had knowledge, brings about naturally a psychological the greatest effect on the world. revolution, and from this comes inevitably a totally Jiddu Krishnamurti's interest in education was different order in human relationship, which is society. long standing and always passionate. In what is The intelligent understanding of all this can bring perhaps his first book, "Education As Service" (1912), about a profound change in the consciousness of we see his concern for education and the introduction mankind." of a few themes that remain in his work. We hear the EDUCATIONAL PHILOSOPHY OF J. voice of the seventeen year old Krishnamurti writing KRISHNAMURTHY from his heartfelt experiences when he says in the For most of Jiddu Krishnamurti's life what he said and foreword, wrote sparked both interest and controversy. His For Jiddu Krishnamurti, education is a religious observations on religion, nationalism, tradition, activity. Krishnamurti's work is large, subtle, and 79 EDUCATIONAL PHILOSOPHY OF JIDDU KRISHNAMURTHY complex. Krishnamurti did not explicitly define founded were also meant to be places for adults to positions; instead, his understanding is interwoven learn. In English, or rather in the English of through out his work. This is further complicated by England, schools are specifically places for the evolution in his manner of expression that occurred younger students. To support our theme we will over his lifetime, so that two comments taken out of show how Krishnamurti described the three context and separated by decades seem to contradict elements mentioned above (the intentions, the each other (though, taken in context, they are not places, and the participants) in religious terms, contradictory); and he did not present his insights in which has the added benefit of seeing the traditional intellectual forms, which would have made relationship they have with one another. We summarisation easier. Consequently, we are left with a believe these three elements are the focus of much, kind of translation - translating Krishnamurti's work, if not most, of Krishnamurti's work on education. which is partly apophatic, into an expository 1. The intentions of education presentation. And, as with all processes of translation, Krishnamurti repeatedly stated the intentions of something is lost, and those who know the original see the education centres he founded in very unequivocal the loss, and rightly complain.
Load more

Recommended publications
  • A Comparative Analysis of Educational Philosophy of Sri Aurobindo and J
    Horizons of Holistic Education p ISSN : 2349-8811 July-September-2020, 7 (3), 166-178 eISSN : 2349-9133 A Comparative Analysis of Educational Philosophy Of Sri Aurobindo And J. Krishnamurty & Its Implications Dr. Rucha Desai Assistant Professor – Naranlala Institute of Teacher Education, Navsari, Gujarat. [email protected] Received: 27-06-2020 Accepted: 01-08-2020 ABSTRACT Philosophy and Education both are incomplete without each other. Education is the practical side of philosophy or conversely philosophy is the theory of education. A philosophy of education is a set of beliefs about education as to what should be done in education and what the outcome of education should be. Anyone who wishes to make educational decisions ought to have a philosophy of education. As Fitzgibbons notes, educational philosophy usually contains two distinct kinds of beliefs, namely (i) Empirical beliefs (ii) Philosophical beliefs. Indian education system as such it is practiced so far is mainly based on western philosophy. However, in our own country quite a number of enlightened people have given vent to their thoughts with respect to the type of education system that suits India. Among them the prominent thinkers include Swami Vivekananda, Sri Aurobindo, Rabindranath Tagore, Gandhiji, Annie Besent and J. Krishnamurti. Almost all of them had a holistic view of education which suited the Indian condition. So here an attempt has been made to compare the Educational Philosophy of Aurobindo and J.Krishnamurty to present their views, philosophy, and principles of teaching, aims of education and its implications. Key Words: Education, Philosophy of Education, Empirical beliefs, hhe.cugujarat.ac.in 156 HORIZONS OF HOLISTIC EDUCATION, July-September-2020, 7 (3), 166-178 INTRODUCTION Among them the prominent thinkers include Swami Vivekananda, Sri Aurobindo, Education, like all conscious and deliberate Rabindranath Tagore, Gandhiji, Annie action, seeks for a basis of demonstrated Besent and J.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Encyclopedia of Hinduism | Vedas | Shiva
    Encyclopedia of Hinduism J: AF Encyclopedia of Buddhism Encyclopedia of Catholicism Encyclopedia of Hinduism Encyclopedia of Islam Encyclopedia of Judaism Encyclopedia of Protestantism Encyclopedia of World Religions nnnnnnnnnnn Encyclopedia of Hinduism J: AF Constance A. Jones and James D. Ryan J. Gordon Melton, Series Editor Encyclopedia of Hinduism Copyright © 2007 by Constance A. Jones and James D. Ryan All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the pub- lisher. For information contact: Facts On File, Inc. An imprint of Infobase Publishing 132 West 31st Street New York NY 10001 ISBN-10: 0-8160-5458-4 ISBN-13: 978-0-8160-5458-9 Library of Congress Cataloging-in-Publication Data Jones, Constance A., 1961– Encyclopedia of Hinduism / Constance A. Jones and James D. Ryan. p. cm. — (Encyclopedia of world religions) Includes index. ISBN 978-0-8160-5458-9 1. Hinduism—Encyclopedias. I. Ryan, James D. II. Title. III. Series. BL1105.J56 2006 294.503—dc22 2006044419 Facts On File books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by Erika K. Arroyo Cover design by Cathy Rincon Printed in the United States of America VB Hermitage 10 9 8 7 6 5 4 3 2 1 This book is printed on acid-free paper.
    [Show full text]
  • Mysticism and Pacifism
    Chapter 4 Mysticism and Pacifism Huxley’s mystical turn in the mid-1930s was intimately associated with paci- fism, and his pacifist convictions were reinforced by the mystical philosophy of Gerald Heard and Jiddu Krishnamurti. As noted in Chapter 1, Huxley’s involve- ment with Ottoline Morrell and the Garsington set during World War i had led him to adopt a pacifist position, and the rise of Mussolini and Hitler and the imperial tensions of the 1930s had done nothing to change his mind. His disparaging article “What Gandhi Fails to See” (1930), would seem to contradict this statement, but Huxley was not objecting to Gandhi as a pacifist but as an “ascetic salvationist” whose spirituality blinded him to inconvenient facts, such as the “distressingly easy passage from non-violence to violence”,1 or the fact that reverting to a pre-industrial civilisation, as Gandhi was advocating, would entail the “death by starvation of millions upon millions of human be- ings” (in other words, the exponential increase in population made possible by industrialisation).2 Huxley’s interest in mysticism had been dampened by his trip to India and south-east Asia in 1925–26. In the article, Gandhi is pilloried as a representative of the kind of Hindu spirituality that Huxley had deplored in Jesting Pilate (1926): “To my mind ‘spirituality’ […] is the primal curse of India and the cause of all her misfortunes. […] A little less spirituality and the Indians would now be free – free from foreign dominion and from the tyranny of their own prejudices and traditions”.3 But as the 1930s progressed, Huxley was compelled by personal circumstances to re-evaluate his opinion of both Gandhi and mysticism and by 1936 he was publicly advocating satyagraha and practising meditation with Gerald Heard and members of the Peace Pledge Union (ppu).
    [Show full text]
  • Available Online at 92
    Social Science Researcher, Feb 2013- Jul 2013, 2.2:92-107 Dey Sucharita Social Science Researcher Vol. 2 No. 2 Social Science Researcher North Lakhimpur College ISSN: 2319 – 8362 VIVEKANANDA ON HUMANISM WITH SPECIAL REFERENCE TO JIDDU KRISHNAMURTI Sucharita Dey Associate Professor, Dept of Philosophy, B. Borooah College, Guwahati, 781007 Abstract Swami Vivekananda, known in his pre-monistic life as Narendranath Nath Datta was born on January 12, 1863 in Kolkata. As the prophet of the present age, Vivekananda in the middle of 1890, embarked on a long journey of exploration and discovery of India. During his travels all over India, Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He immediately grasped the crux of the problem of human feelings for others in different relationships. Finally at this back-drop we can see the principle of ‘Practical Humanism’ for Vivekananda. Being an Advaitin and not merely an Advaita philosopher, here he observes that humanism is a value oriented life inspiring ennobling principle of Vedanta. He finds this message in the principle of the ‘Atman’ i.e., in ‘Being-Consciouness’, the doctrine of the potential divinity of the soul. According to him all that is required to improve the integrated wholesome of human person is to infuse into the mind-set up, only ‘faith in oneself’. Faith in oneself can only strengthen the value of humanism. The greatest challenge arises here is: how to make the value of humanism practical? I suppose it is an indubitable issue that value in any form cannot be taught to any individual.
    [Show full text]
  • Indian Messiah: the Attraction of Meher Baba to British Audiences in the 1930S
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Explore Bristol Research Mukherjee, S. (2017). Indian Messiah: the attraction of Meher Baba to British audiences in the 1930s. Journal of Religious History, 41(2), 215-234. https://doi.org/10.1111/1467-9809.12402 Peer reviewed version License (if available): CC BY-NC Link to published version (if available): 10.1111/1467-9809.12402 Link to publication record in Explore Bristol Research PDF-document This is the author accepted manuscript (AAM). The final published version (version of record) is available online via Wiley at http://onlinelibrary.wiley.com/doi/10.1111/1467-9809.12402/abstract. Please refer to any applicable terms of use of the publisher. University of Bristol - Explore Bristol Research General rights This document is made available in accordance with publisher policies. Please cite only the published version using the reference above. Full terms of use are available: http://www.bristol.ac.uk/pure/about/ebr-terms Indian Messiah: The attraction of Meher Baba to British audiences in the 1930s* Abstract This article considers the British reception to Meher Baba, an Indian religious figure, who first travelled to Britain in 1931. Following a tradition of Indian religious figures who toured Britain and America in the nineteenth and twentieth century, Baba was removed from organised religion and placed emphasis on self-realisation, and attracted large British followings notably dominated by women. This article argues that the 1930s witnessed a continuing interest in Indian religious figures and adherence to Orientalist stereotypes about Indian religiosity despite changing political dynamics.
    [Show full text]
  • 3.Hindu Websites Sorted Country Wise
    Hindu Websites sorted Country wise Sl. Reference Country Broad catergory Website Address Description No. 1 Afghanistan Dynasty http://en.wikipedia.org/wiki/Hindushahi Hindu Shahi Dynasty Afghanistan, Pakistan 2 Afghanistan Dynasty http://en.wikipedia.org/wiki/Jayapala King Jayapala -Hindu Shahi Dynasty Afghanistan, Pakistan 3 Afghanistan Dynasty http://www.afghanhindu.com/history.asp The Hindu Shahi Dynasty (870 C.E. - 1015 C.E.) 4 Afghanistan History http://hindutemples- Hindu Roots of Afghanistan whthappendtothem.blogspot.com/ (Gandhar pradesh) 5 Afghanistan History http://www.hindunet.org/hindu_history/mode Hindu Kush rn/hindu_kush.html 6 Afghanistan Information http://afghanhindu.wordpress.com/ Afghan Hindus 7 Afghanistan Information http://afghanhindusandsikhs.yuku.com/ Hindus of Afaganistan 8 Afghanistan Information http://www.afghanhindu.com/vedic.asp Afghanistan and It's Vedic Culture 9 Afghanistan Information http://www.afghanhindu.de.vu/ Hindus of Afaganistan 10 Afghanistan Organisation http://www.afghanhindu.info/ Afghan Hindus 11 Afghanistan Organisation http://www.asamai.com/ Afghan Hindu Asociation 12 Afghanistan Temple http://en.wikipedia.org/wiki/Hindu_Temples_ Hindu Temples of Kabul of_Kabul 13 Afghanistan Temples Database http://www.athithy.com/index.php?module=p Hindu Temples of Afaganistan luspoints&id=851&action=pluspoint&title=H indu%20Temples%20in%20Afghanistan%20. html 14 Argentina Ayurveda http://www.augurhostel.com/ Augur Hostel Yoga & Ayurveda 15 Argentina Festival http://www.indembarg.org.ar/en/ Festival of
    [Show full text]
  • Annie Besant Annie Besant Was a British Socialist, Educationist and a Women’S Rights Activist Known for Her Role in Fostering the Home Rule Movement in India
    Annie Besant Annie Besant was a British socialist, educationist and a women’s rights activist known for her role in fostering the Home Rule Movement in India. As an educationist, his contributions include being one of the founders of the Banaras Hindu University. This article will give further details about Annie Besant within the context of the Civil Services Examination. Background of Annie Besant. Annie Besant was born Annie Wood to William Burton Persse Wood and Emily Roche Morris on 1 October 1847. After completing her education, Annie married clergyman, Frank Besant at the age of 20, but her increasingly unconventional religious views led to their separation in 1873. She later became a prominent speaker for National Secular Society. Her time in the organisation led to their interest in the home rule of Ireland partly due to her mother being from Ireland . In 1890 Besant met Helena Blavatsky, and over the next few years her interest in theosophy grew, whilst her interest in secular matters waned. She became a member of the Theosophical Society and a prominent lecturer on the subject. As part of her theosophy-related work, she travelled to India. In 1898 she helped establish the Central Hindu School, later to be renamed as the Banaras Hindu University. Role in the Indian Independence Movement By 1902, Annie Besant had written that “India was not being ruled for the prosperity of its people but rather for the profits of its conquerors”. She encouraged national consciousness, fought against social evils such as caste discrimination and child marriage while devoting time and energy for the advancement of Indian education.
    [Show full text]
  • 2.Hindu Websites Sorted Category Wise
    Hindu Websites sorted Category wise Sl. No. Broad catergory Website Address Description Reference Country 1 Archaelogy http://aryaculture.tripod.com/vedicdharma/id10. India's Cultural Link with Ancient Mexico html America 2 Archaelogy http://en.wikipedia.org/wiki/Harappa Harappa Civilisation India 3 Archaelogy http://en.wikipedia.org/wiki/Indus_Valley_Civil Indus Valley Civilisation India ization 4 Archaelogy http://en.wikipedia.org/wiki/Kiradu_temples Kiradu Barmer Temples India 5 Archaelogy http://en.wikipedia.org/wiki/Mohenjo_Daro Mohenjo_Daro Civilisation India 6 Archaelogy http://en.wikipedia.org/wiki/Nalanda Nalanda University India 7 Archaelogy http://en.wikipedia.org/wiki/Taxila Takshashila University Pakistan 8 Archaelogy http://selians.blogspot.in/2010/01/ganesha- Ganesha, ‘lingga yoni’ found at newly Indonesia lingga-yoni-found-at-newly.html discovered site 9 Archaelogy http://vedicarcheologicaldiscoveries.wordpress.c Ancient Idol of Lord Vishnu found Russia om/2012/05/27/ancient-idol-of-lord-vishnu- during excavation in an old village in found-during-excavation-in-an-old-village-in- Russia’s Volga Region russias-volga-region/ 10 Archaelogy http://vedicarcheologicaldiscoveries.wordpress.c Mahendraparvata, 1,200-Year-Old Cambodia om/2013/06/15/mahendraparvata-1200-year- Lost Medieval City In Cambodia, old-lost-medieval-city-in-cambodia-unearthed- Unearthed By Archaeologists 11 Archaelogy http://wikimapia.org/7359843/Takshashila- Takshashila University Pakistan Taxila 12 Archaelogy http://www.agamahindu.com/vietnam-hindu- Vietnam
    [Show full text]
  • 1 Dec 6. the Theosophy of Jiddu Krishnamurti
    1 Dec 6. The Theosophy of Jiddu Krishnamurti - Pablo Sender Download Handouts The word Theosophy is used to refer to different, though related, things. Theosophical teachings didn’t start with the founding of the Theosophical Society and therefore Theosophy is not limited to a definite body of teachings given by a person or group of people. The term theosophia refers to a state of enlightenment, a state of wisdom which is divine, not human. Thus, the teachings of any illuminated sage of any age can be genuinely regarded as part of Theosophy. This doesn’t mean that any teachings loosely considered as religious or spiritual would be theosophical. There are pseudo-spiritual teachers whose doctrines do not really lead the aspirant to a state of divine wisdom. Discrimination is needed on the part of the aspirant to determine whether a teaching is theosophical or not. Although Krishnamurti was clearly not interested in metaphysics, his view regarding the nature of the (lower) ego and how to transcend it is very much in tune with the mystical aspect of modern Theosophy. In fact, his teachings highlight an essential approach which is present, though not usually emphasized, in the bulk of modern theosophical literature. The group should first read the two handouts provided here on Krishnamurti, ideally, before the class begins. Discussion questions: 1-Krishamurti (K): “Man, in order to escape his conflicts, has invented many forms of meditation. These have been based on desire, will, and the urge for achievement, and imply conflict and a struggle to arrive. This conscious, deliberate striving is always within the limits of a conditioned mind, and in this there is no freedom.
    [Show full text]
  • A Concise Biography of Jiddu Krishnamurti: an Indian Philosopher of Contemporary Society
    International Journal of Humanities Social Sciences and Education (IJHSSE) Volume 5, Issue 11, November 2018, PP 38-42 ISSN 2349-0373 (Print) & ISSN 2349-0381 (Online) http://dx.doi.org/10.20431/2349-0381.0511005 www.arcjournals.org A Concise Biography of Jiddu krishnamurti: An Indian Philosopher of Contemporary Society Paulo Nuno Martins* Interuniversity Center for History of Science and Technology, New University of Lisbon, Campus of Caparica, Building VII, Floor 2, 2829-516 Caparica, Portugal *Corresponding Author: Paulo Nuno Martins, Interuniversity Center for History of Science and Technology, New University of Lisbon, Campus of Caparica, Building VII, Floor 2, 2829-516 Caparica, Portugal Abstract : Jiddu Krishnamurti was a spiritual Indian philosopher of contemporary society. In this essay, I will describe the most important milestones of his life, particularly the main works (talks, books, videos) performed by him in the field of meditation, relationships and education. Keywords: Spiritual Indian Philosopher, Initiation (Mystical Union),Meditation, Relationships, Education. 1. INTRODUCTION Jiddu Krishnamurti was born on 12th May 1895, in the town of Mandanapalle, in Andhra Pradesh from a family of Brahmins who spoke the Telegu. He was the eighth son of Jiddu Narianiah (father) and Jiddu Sanjeevamma (mother) who had eleven children. His mother died when he was ten years old, while his father worked in the Revenue Department of the British administration and was a member of Theosophical Society [1]. In 1907, after retired from his job, Narianiah became a clerk in the Theosophical Society, in Adyar. During this time, Krishnamurti and his brother Nitya were tutored by the theosophists Charles Lead beater and Annie Besant.
    [Show full text]
  • 1.Hindu Websites Sorted Alphabetically
    Hindu Websites sorted Alphabetically Sl. No. Website Address Description Broad catergory Reference Country 1 http://18shaktipeetasofdevi.blogspot.com/ 18 Shakti Peethas Goddess India 2 http://18shaktipeetasofdevi.blogspot.in/ 18 Shakti Peethas Goddess India 3 http://199.59.148.11/Gurudev_English Swami Ramakrishnanada Leader- Spiritual India 4 http://330milliongods.blogspot.in/ A Bouquet of Rose Flowers to My Lord India Lord Ganesh Ji 5 http://41.212.34.21/ The Hindu Council of Kenya (HCK) Organisation Kenya 6 http://63nayanar.blogspot.in/ 63 Nayanar Lord India 7 http://75.126.84.8/ayurveda/ Jiva Institute Ayurveda India 8 http://8000drumsoftheprophecy.org/ ISKCON Payers Bhajan Brazil 9 http://aalayam.co.nz/ Ayalam NZ Hindu Temple Society Organisation New Zealand 10 http://aalayamkanden.blogspot.com/2010/11/s Sri Lakshmi Kubera Temple, Temple India ri-lakshmi-kubera-temple.html Rathinamangalam 11 http://aalayamkanden.blogspot.in/ Journey of lesser known temples in Temples Database India India 12 http://aalayamkanden.blogspot.in/2010/10/bra Brahmapureeswarar Temple, Temple India hmapureeswarar-temple-tirupattur.html Tirupattur 13 http://accidentalhindu.blogspot.in/ Hinduism Information Information Trinidad & Tobago 14 http://acharya.iitm.ac.in/sanskrit/tutor.php Acharya Learn Sanskrit through self Sanskrit Education India study 15 http://acharyakishorekunal.blogspot.in/ Acharya Kishore Kunal, Bihar Information India Mahavir Mandir Trust (BMMT) 16 http://acm.org.sg/resource_docs/214_Ramayan An international Conference on Conference Singapore
    [Show full text]