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Krishnamurti's monastic life was based on the strict observance of celibate sex, financial consecration, and an austere vegetarian diet. As always, he spent the first half of each day in prayer and meditation. At this time of his life, his actions were usually characterised by an attractive naivety, a willingness to accept whatever came up. Krishnamurti would invite obscure strangers into his own home to assist him with his work. He made presents of food and money to crazy, half-renunciant hippies and whatever other head cases he met, sometimes for no obvious reason. This attitude brought him into a number of public scrapes. On one trip, when the police raided his room at the apartment he was sharing with his then-partner in London, Krishnamurti picked a fight with the policemen, and was eventually imprisoned. He loved to answer every question, but often did not have an answer, or had not completed the thought. He would give long answers that contradicted himself. For example, he might suggest that a person should remove all outward associations (clothing, make-up, houses, cars, etc.) to be completely free indepedently of society, but then he would say that it was possible to be so happy that you don’t know what is outside. His favourite punchline was to comment on someone else’s deep sadness by saying that this person would be content if he or she were rich and famous. Often, he would not finish his answers with a response. If someone asked a question directly related to crucial facts about what he believed, he would relay a superficial response, almost every time. He had a deep love of humanity and often went out of his way to help people.
A Life on the Edge of Freedom encompasses three different periods of Krishnamurti’s career: in his mid-thirties (1923-1928), when he was living an austere life as a monk in the mountains of southern India, his life turned towards the West. He decided to actively proclaim the truth about the nature of life to the world in order to liberate it. In the second and third period (1923-1930’s and 1930-1953’s), he turned against focusing on the problems of the world, becoming increasingly interested in "knowing nothing. d2c66b5586