J.Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.+

J. Krishnamurti describes perfection as the awakening to Reality—the realization that pure Consciousness alone is, that the perpetually fluctuating and evanescent contents of the mind derive from it. This awakening effectively happens in an instant. But for the lightning flash to take place, resulting in a firm and unshakable certitude, long labor is necessary, which he seems to underestimate. “Truth is a pathless land” is his answer.

Many thinkers feel J.K.’s teaching seems essentially negative, potent but bitter medicine for those imprisoned by institutional cults. He breaks the student’s bonds but then leads him to a vast desert where he abandons him. The ultimate state of consciousness he describes is that of the traditional sage or fully enlightened being, but he does not show us the process leading to the realization of this state. He describes marvelously the goal, but does not indicate the steps to be taken: his recurring phrases "unified consciousness" and "let go" are not a roadmap.

J. Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.

Remember:~

The ultimate truth is one without the second, the one is not in the sense half or two, but the one that remains forever One, without the second. Consciousness is all-pervading. There is no place where consciousness is not.

Consciousness is in everyone, consciousness is in everything. Consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible forms of consciousness. Consciousness, in turn, is the invisible form of the universe, which appears as the mind.

That is why Sage Sankara says in the commentary in Vedanta Sutra that what is accepted without a proper inquiry will not lead a person to the final goal. On the contrary, such acceptance will result only in evil, something which is detrimental to our spiritual progress. Seekers of truth should not believe blindly in traditional orthodox nonduality without verifying all the facts from every angle. One has to reflect through reasoning over and over again without getting tired of the process.

Swami Vivekananda said: - “You have to grow from the inside out. None can teach you, and none can make you spiritual. There is no other teacher but your own soul.”

The fortunate is the one who does not lose himself in the labyrinths of philosophy. The philosophies are conceptual divisions invented by teachers of philosophy by their excessive analysis.

Fortunate is the seeker who does not lose himself in the labyrinths of philosophy but realizes the Self hidden by the 'I'.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the Purva mimam. sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sage Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed.

Thus those who are frightened to accept the world is merely an illusion should never indulge path of wisdom. :~Santthosh Kumaar