U.G. (1918-2007)
Uppaluri Gopala Krishnamurti dit U.G.
Il n'a écrit aucun livre.
On trouve sur Internet beaucoup de vidéos le mettant en scène lors d'entretiens, et aussi de livres en libre accès reproduisant ces échanges.
Sa quête, commencée dès sa jeunesse, devient de plus en plus obsessionnelle, juqu'à ce que, vers 50 ans, il soit sujet à des phénomènes psycho-physiques étranges, qui le conduisent, au bout de nombreux mois, à ce qu'il nomme l'état naturel. Deux livres à lire :
The mystique of enlightenment : the radical ideas of U.G. Krishnamurti
traduit en français : Rencontres avec un éveillé contestataire : U.G.
(Les Deux Océans - 1986)
Mukunda RAO - The Biology of Enlightenment What I did and what I did not do have no meaning at all. But, you
see, there was this intensity. The intensity is necessary. Seriousness
is necessary. If it is not there, don’t touch this.
(U.G.)
It is a state of not seeking. Man is always seeking something -
money, power, sex, love, mystical experience, truth, enlightenment - and
it is this seeking which keeps him out of his natural state.
(U.G.)
Thinking is unnecessary except to communicate with somebody. Why do I
have to communicate with myself all the time ? What for ? “I am happy”,
“I am unhappy”, “I am miserable”, “That is a microphone”, “This is a
man”, “He is something” - you see, why are we doing it ?
Everybody is talking to himself - only, when he begins to talk aloud you
put him in the mental hospital.
(U.G.)
Nothing is marvellous about this and yet everything is marvellous. It
is a tremendous thing !
But I don’t think people would want this life without pleasure, pain,
ambition, without ego…
(U.G.)
We may roughly discern about three phases in UG’s life and “teaching”.
During the first, from 1967 to almost the late 1970s, his approach
may be termed as raw, soft, tender and obliging. During this time, the
bodily changes in UG were still going on and it was to take another
three years for these changes to settle down and let the body fall into
a rhythm all its own.
These conversations (during 1967–71) are a classic example of that
phase, where UG referred, though cautiously, to other sages and their
teachings and to certain religious texts approvingly. This was, in a
sense, a different UG, who was ‘open’ and persuasive, taking along, or
leading the listeners, ever so sympathetically and caringly, on a
journey into the exploration of the functioning of the mind and the
body, pointing out the irrelevancies of methods and techniques for
‘self-realization’, the unnatural state and its problems, the natural
state as a physiological state of being and how it could impact or
change the world consciousness and so on.
During the second phase, in the 1980s and 1990s, he was literally a
sage in rage. His words were deep, explosive and cathartic. He was like
fire that burned everything into a heap of ash so that a new beginning
could be made, without the touch of sorrow.
This was also the time when he decided to go ‘public’ by way of giving
TV interviews and radio talks in order to reach out to people in the
wider world, who may be interested, honest and ready to ‘die’ in order
to see things as they are. He was like a machine gun that went off every
time we tossed a question at him. It was like skeet shooting. He
exploded every myth, every frame of thought, challenging the very
foundation of human culture.
The last ten years before his death may be characterized as the phase
of playfulness and laughter.
During this period, he rarely engaged in ‘serious’ conversations ;
rather, he started to do something else other than answer tiresome
questions - for all questions (except in the technical area, which is
something else) were variations of basically the same question revolving
around the idea of ‘becoming’, or ‘being’, which, nonetheless, amounted
to the same ‘becoming’ process, that is, seeking continuity of the
self.
So there used to be long stretches of utter silence : embarrassing, even
exasperating ; also, mercifully, a great relief from the burden of
knowing. And then he would start playing his enigmatic funny little
‘games’, or invite friends to sing, dance, or share jokes. The space
would explode with laughter : funny, silly, dark, and apocalyptic ! At
last, freed from the tyranny of knowledge, beauty, goodness, truth, and
god, we would all mock and laugh at everything - heroes and lovers,
thinkers and politicians, scientists and thieves, kings and sages,
including UG and ourselves !
(Mukunda Rao)