By Jiddu Krishnamurti, Allan W Anderson
At a time of extraordinary outer swap within the political and social spheres, is there a basic internal switch that's demanded of every considered one of us? within the eighteen dialogues with Professor Allan W Anderson, Emeritus Professor of non secular reviews at San Diego kingdom college. J. Krishnamurti exhibits that pinning our hopes on geared up faith, technological know-how, political ideology or the industry economic system not just fails to deal with uncomplicated human difficulties yet truly creates them. They means out of our problems, Krishnamurti states, can merely begin within the brain of every one among us, in an knowledge of how we really understand existence, ourselves and others. Professor Anderson, all through those dialogues, refers to many passages of Western and jap non secular scriptures that he believes were misunderstood and which in reality help Krishnamurti's statements. The dialogues, reproduced in an edited and somewhat abridged model during this ebook, came about at San diego country collage from 18 to twenty-eight February 1974.
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Additional info for A Wholly Different Way of Living
Something must be done. There is an act. K: Absolutely. Life is action. A: I should say for our readers that this is from “The Awakening of Intelligence”, and it’s on page 196 in the chapter on Freedom. ‘Through negation’—I take it that’s a word for this act—‘that thing which alone is the positive’—the word ‘alone’ came over to me with the force of something unique. K: Yes, sir. A: Something that is not continuous with anything else. That thing which alone is the positive comes into being. There is no temporal hiatus here, so we are back to where we began in our earlier conversations about not being dependent on knowledge and time.
A refusal to be responsible. K: That’s why, sir, responsibility means total commitment to the challenge, responding adequately, completely to a crisis. The word responsibility means that—to respond. I cannot respond completely if I am frightened, or I cannot respond completely if I am seeking pleasure, I cannot respond totally if my action is routine, repetitive, traditional, conditioned. So, to respond adequately to a challenge means that the ‘me’, which is the past, must end. A: And at this point Arjuna just wants it continued right down the line.
I intuit here a twofold aspect of negation. I’d like very much to see whether this is what you also feel. My desire for success in itself is a withholding myself from the problem that we talked about, and that itself is a form of negation. I have negated access to myself. I’ve negated, in other words, I have done violence to what it is that wishes to reveal itself. So I am then going to negate my negation as the observer. K: You are quite right. When we use the word ‘negation’, as it is generally understood, it means an act of violence.