This morning, a friend cited Krishnamurthi as a defense for him not engaging in social action. My invitation to him was to connect to a 'larger' cause, to respond to the challenges and avoidable suffering that he sees rather than a self-indulgent form of spirituality.
Krishnamurthi and Gandhi both seem to be approaching Truth from different ways - here, there is a tangential reference to Gandhi's experiments with truth as yet another 'trap' of the mind, a non-simplicity of the heart that desires to be 'more' virtuous
That seems like the scientific method, though in that method too is a 'desire' to arrive at Truth, which Krishnamurthi insisted is a pathless land. Though again I wonder if Gandhi's experiments were with the intent to reach a land of bliss or just to arrive closer to Truth?
Moreover, in K's observations is an inward-outward, me-other dichotomy, that I guess disappears in some way in a beyond-language Truth-land that K speaks about. The irony seems to be the challenge of communicating about a reality beyond language, through concepts creating potential verbal traps (like the seed question itself?)
On Sep 4, 2016 Abhishek Thakore wrote :
This morning, a friend cited Krishnamurthi as a defense for him not engaging in social action. My invitation to him was to connect to a 'larger' cause, to respond to the challenges and avoidable suffering that he sees rather than a self-indulgent form of spirituality.
Krishnamurthi and Gandhi both seem to be approaching Truth from different ways - here, there is a tangential reference to Gandhi's experiments with truth as yet another 'trap' of the mind, a non-simplicity of the heart that desires to be 'more' virtuous
That seems like the scientific method, though in that method too is a 'desire' to arrive at Truth, which Krishnamurthi insisted is a pathless land. Though again I wonder if Gandhi's experiments were with the intent to reach a land of bliss or just to arrive closer to Truth?
Moreover, in K's observations is an inward-outward, me-other dichotomy, that I guess disappears in some way in a beyond-language Truth-land that K speaks about. The irony seems to be the challenge of communicating about a reality beyond language, through concepts creating potential verbal traps (like the seed question itself?)