Can Humanity Change?: J. Krishnamurti in Dialogue with Buddhists

Many have thought of Buddhism to be the faith closest in spirit to J. Krishnamurti's non secular teaching—even although the nice instructor was once well-known for urging scholars to hunt fact open air geared up faith. This list of a historical come upon among Krishnamurti and a gaggle of Buddhist students offers a different chance to work out what the nice instructor needed to say himself approximately Buddhist teachings. The conversations, which happened in London within the past due Seventies, fascinated about human awareness and its power for transformation. contributors contain Walpola Rahula, the well known Sri Lankan Buddhist monk and pupil, writer of the vintage introductory textual content What the Buddha Taught.

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PM: relatively. ok: Will you, you recognize, do it? PM: Spontaneously, certainly, do it. okay: If that spotlight isn't there, fact can't exist. WR: I don’t imagine that's applicable. fact exists yet can't be visible. ok: Ah, I don’t recognize. you assert fact exists, yet I don’t comprehend. WR: yet that doesn’t suggest that fact doesn't exist. okay: Jesus mentioned the daddy in heaven, yet I don’t understand the daddy, he might exist yet I don’t be aware of, so I don’t settle for that. WR: definite, it truly is correct to not settle for that, yet I don’t imagine it really is right to claim that, with no that spotlight, fact doesn't exist.

Could you? PHIROZ MEHTA: completely. okay: might you settle to that, sir? you're the international, and the realm is you. correct, sir? Let’s discuss it. WR: sure, in a feeling. ok: No, no longer in a feeling, no longer in part, it's so. you're born in Ceylon, he used to be born in India, one other is born in the US or in Europe, or in this island, England. Outwardly, one’s tradition, culture, weather, nutrition, all which can fluctuate. yet inwardly now we have an analogous feel of guilt, no longer approximately whatever, however the feeling of guilt, the sensation of hysteria.

It isn't a complete rejection. if you ask: “Is it a good act, this death, this rejection? ”—it is and it isn’t. if you definitely depart a home and input into one other apartment, your optimistic motion ceases to be optimistic motion in any respect since you have deserted one strength constitution for an additional, which you may back need to depart. So this consistent repetition, which seems to be a good motion, is de facto inactivity. but when you reject the need and the quest for all inward safety, then it's a overall negation that is a so much optimistic motion.

They've got wars, they've got this fragmentation of nationalities, of religions, all of the remainder of it, and but they reside during this miserably, unsatisfied, quarreling, with conflicts, strife—you keep on with? Now what's going to make a person enable pass the outdated device and search for the recent? you recognize? search for the recent. Is it that we're lazy? Is it that we're anxious? Is it, if I permit cross of this, will you warrantly the opposite? you realize? this means that one has lived with this restricted concept, and one thinks one has chanced on protection in that and is afraid to permit that cross, and but it is just whilst there's abandonment of the previous that you should locate the hot.

Okay: Now, how is a guy or lady, a man or woman, to wreck this development with no bringing in time? you recognize my query? WR: certain, it's only by way of seeing. okay: No, I can’t see if i'm stuck during this blasted ugliness of growth. you assert it's only by way of seeing, and that i say I can’t see. WR: you then can’t. ok: No, yet i need to inquire into it, sir. that's, why have we given “progress,” in fees, such mental significance? IS: it's not that i am a student yet a practitioner. For me in my view as a Westerner, as a one-time scientist, i've got came upon the main passable resolution within the Buddhist instructing that I blind myself, i'm my very own trouble.

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