Does Krishnamurti discuss eating animals and vegetarianism in any of his works?

Similar questions: Krishnamurti discuss eating animals vegetarianism works.

Yes, Krishnamurti discuss eating animals and being vegetarian in some of his works. DR E. W.

ADIKARAMThe following is from an article written by Prof. Mahinda Palihawadana to Sri Lanka newspapers in connection with a symposium held on Dec 28, 2000 at the J. R. Jayewardene Cultural Centre, Colombo, in appreciation of the services of Dr Adikaram, founder of the Sri Lanka Vegetarian Society.Prof. J.

B. Disanayaka (Colombo University), Mr Vipin Chand from Chennai, India, Cardiologist Dr D.P. Atukorale, Mrs. Penny Jayewardene (Poorna Health Care Trust) and SLVS President. Mahinda Palihawadana participated as panellists at the symposium.

The relevance of vegetarianism for the creation of a cruelty-free and healthy society was a principal topic of discussion. Dr E W Adikaram’s 15th death anniversary falls on Dec. 28, 2000. He can be counted among the few very uncommon public figures of Sri Lanka during the 20th century.

Dr Adikaram began life as an ardent traditional Buddhist. Listening to a talk at the Dhamma (Buddhist religious) school at age 14, his compassion for animals was heightened and he gave up meat-eating. He remained a vegetarian to the very end of his life.

In later times he said that he was vegetarian not in order to gain religious merit or avoid its opposite, but simply because meat came from the killing of animals. As a young man, he entered Colombo University College (then an affiliate of the University of London) and did the first-year examination with science and mathematics, but later switched to the study of Pali and Sanskrit. He proceeded to England on a government scholarship and did graduate studies at the London School of Oriental Studies, securing a master’s degree in 1931 and the Ph.D.

In 1933, based on the thesis “Early story of Buddhism in Ceylon” which has been hailed as a model of careful research. On his return, he obtained a teaching position at Ananda Sastralaya, Kotte, a grant-aided school run by the Colombo Buddhist Theosophical Society (BTS), saying he would not serve under the British government in any capacity. Having read documents on the administration of Ceylon at the British Museum Library, he felt deeply aggrieved and was keen to join forces with others who worked for a nationalist and Buddhist revival and the overthrow of the imperial yoke.

A personal friend of Drs N.M. Perera and Colvin R. De Silva, who went to become stalwarts of the Leftist Movement of Sri Lanka, he would have joined them in their LSSP political party, but for the fact that he was totally against the use of violence to achieve any purpose whatsoever. He had already become an admirer of Mahatma Gandhi, and joined the Navajeevana movement of Mr. Jayawardhana of Wellampitiya, a Gandhian who changed his name to Jayaramdas and advocated the wearing of home-spun khadi and the consumption of country rice in place of imported foods that were then fashionable among the middle class people of the time.

In 1934, Dr. S.A. Wickramasinghe, then General Manager of BTS schools, asked Dr Adikaram to take over the Principalship of Ananda Sastralaya. Dr Adikaram lost no time to create in his school what he envisioned as a true Buddhist atmosphere. He made the diet of the students’ hostel vegetarian and tobacco and alcohol were forbidden within the premises, whatever the function or occasion.

In spite of his detractors, whose main complaint was that he was an ‘extremist’, Dr A. Became a hugely successful Principal. He championed the cause of Buddhist education and campaigned against Christian missionaries, although he entertained a profound respect for the personality of Jesus Christ.

The name Adikaram became a household word among Buddhist workers all over the country and a bye-word for honesty, forthrightness and courage of conviction. S school was a unique institution and those who passed through its portals imbibed the Adikaram spirit at least to a little extent. For many, it was a privilege to be part of the team.

If Dr A. Was ‘extremist’ in that he was for going the whole way with his principles, he was no less unconventional when it appeared to him that his ‘principles’ themselves may be suspect....more at http://www.infolanka.com/org/slvs/adikaram.htm Sources: http://www.infolanka.com/org/slvs/adikaram.htm .

The Mind of J Krishnamurti I recommend reading the Mind of Krishamurti edited by Luis Vas if you're interested in Krishnamurti- it doesn't say specifically if he talked about the things you would like to know about it- but if he did- this book WOULD tell you. Call him what you like, a philosopher, theosophist, psychologist, spiritualist or a teacher he has carved a place among the greats. The book contains a collection of commentaries, reviews and evaluations of his thoughts.

The editor is being too modest to call the book an introduction to Krishnamurti's thinking. It is a compendium perceived and understood by his many admirers among who were Aldous Huxley and Henry Miller. Krishnamurti gave up fame, wealth and a well organised group of 100,000 followers under the Order of the Star for his inherent belief in liberation and truth.

He has had a chequered history. He was discovered at the age of 12 by Dr Annie Besant, herself a genius and a great theosophist and the first foreigner to hold the post of President of the Indian Congress, a rare achievement. She brought Krishnamurti and his brother up like her own children.

She gave them the best of education and an environment conducive for their intellectual development. Dr Besant herself was a noted clairvoyant. She saw in him the making of a world teacher, the ability to bring a new era.

Indeed, he was heralded as an awatar. He, however, did not want anything to do with power and organisational structure. He wanted to find his way alone and unaided.

He dissolved the society, "Order of the Star", gave back all that Dr Besant and her colleague, C W Leadbeater had raised to ensure his economic independence. He saw "personality" as the result of past experiences. One tends to see the present only in relation to one's past and plan the future with the data gathered from it.

The only way to solve problems, he postulates, is through total awareness- that is direct or first hand experience of the living reality. We can achieve that by living in the present- here now. He reminds us that fundamentally it is not what we do that matters but how we do it and why.

He asks us to abandon invented rites, to go into the substance and the meaning of daily actions. To him liberation is never a result. It can not be promoted or stimulated.

Many hold on to rites and ceremonies for the sake of the pleasant emotional responses they provoke. Such people seek sensory and emotional satisfaction rather then liberation. They are like the worshippers (me included) who prefer God's favours to God himself.

Liberation cannot fall into greedy hands. In his writings on "What is the religious Mind? " (Appendix A) Krishnamurti explains that "believing this dogma and denying that dogma, going from prison to prison, from temple to temple, doing endless puja- all that is not a religious mind at all, it is merely traditional mind bound by fear."

The Dissolution of the Order of the Star" (Appendix A) is of historical interest and epitomises his belief- that there is no salvation outside oneself and no Guru or society can save one. It is a passionate and eloquent speech and is considered one of the greatest speeches of the last century. It is difficult to understand what Krishnamurti says.

Sometimes it appears to be contradictions. Sometimes it is difficult to separate our materialistic baggage from his spiritual connotations. How does one give up one's past?

There is a saying that one must look at the past in order to understand the present and prepare for the future. One great critique of Krishnamurti was Geoffrey Hodson, a respected Theosophist himself. In his book, "Krishnamurti and the Search of Light (1939)" Hodson takes Krishnamurti to task on many issues.

While appreciating Krishnamurti's "flashes of transcendental wisdom and penetrating intelligence" Hodson also sees Krishnamurti's utterances as being prejudicial, intolerant and vituperative. Ravi Ravindra, who knew Krishnamurti at close quarters, sums up very aptly Kirshnamurti's personality in his book "Two Birds on One Tree (1995). Krishnamurti had two distinct parts.

When he spoke with his deep spiritual essence it was as if "the heavenly choir were singing. The listener felt blessed and in total accord. " Then there was also "the relatively superficial personality, formed by his personal history and his struggles to be free of spiritual tyranny."

When in that state he was like a discordant note. From the Publisher:The present volume is a study of this rare phenomenon as reflected in the life and thought of one man who had greatness thrust upon him early in life and who later achieved a different kind of greatness, only to give it all up: J. Krishnamurti.It is a strange story, now almost forgotten largely due to Krishnamurti's own efforts.

And it uncovers a strange mind, still very imperfectly understood. Sources: http://www.vedicbooks.net/mind-krishnamurti-p-869.html .

Krishnamurti talks about all aspects of life. 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 mankind 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. The following is an excellent website, and offers a lot of information about J. Krishnamurti.

jkrishnamurti.org/ Sources: referenced above .

Religion & Spirituality" ""Religion is for people who are scared of hell, and spirituality is for people who have been through it. " comments? " (10 answers) "Why is religion the most controversial thing to discuss?" "can we grace ourselves out of obedience?

Religion and Spirituality" "I am taking a poll on this question, "What is the difference between spirituality and religion? "" (10 answers) "Spiritually speaking, there doesn't seem to be a lot of activity in the Religion & Spirituality section, does there?

Religion is for people who are scared of hell, and spirituality is for people who have been through it. " comments? " (10 answers).

I cant really gove you an answer,but what I can give you is a way to a solution, that is you have to find the anglde that you relate to or peaks your interest. A good paper is one that people get drawn into because it reaches them ln some way.As for me WW11 to me, I think of the holocaust and the effect it had on the survivors, their families and those who stood by and did nothing until it was too late.