Old name: Little Wing that influenced by Jimi Hendrix.
I want to find new name 'influenced' by JK.
“When we talk about understanding, surely it takes place only when the mind listens completely — the mind being your heart, your nerves, your ears — when you give your whole attention to it.” — Jiddu Krishnamurti
https://ourjourneytocorporatesanity.com/our-journey-to-corporate-sanity-dose-142-its-time-to-listen-to-your-complete-mind-your-heart-8c6fb73a5ceb
https://jkrishnamurti.org/content/1st-question-answer-meeting-28
First of all, are we clear at what level, at what depth, when we use the word 'corruption' it implies? There is the physical corruption of the pollution of the air, in cities, in manufacturing towns, they are destroying the seas, they have killed nearly fifty million and more whales, they are killing baby seals and so on, so on, so on. There is the physical pollution in the world. Then there is the overpopulation. Then there is the corruption politically, religiously, and so on. At what depth is this corruption in the human brain, in the human activity? So we must be very clear when we talk about corruption what we mean by that word, and at what level are we talking about it.
Throughout the world - and more so in certain countries - as you travel around, observe, talk to people and so on, there is corruption everywhere. And more so, unfortunately, in this part of the world - passing money under the table, if you want to buy a ticket you have to bribe, you know all the game that goes on in this country. I am not insulting the country. As somebody said to me the other day that I was insulting the country when I said there were no good cars here, beautiful cars. Is the corruption - the word 'corrupt' means to break up, 'rompere' comes from Latin, French and so on, it means to break up - not only in the country, various parts against the other communities and states and so on, but basically corruption of the brain and the heart. So we must be clear at what level we are talking about this corruption: at the financial level, at the bureaucratic level, political level, or the religious world which is ridden with all kinds of superstition, without any sense at all, just a lot of words that have lost all meaning, both in the Christian world and in the Eastern world - the repetition of rituals, you know all that goes on. Is that not corruption? Please, sir, let's talk it over. Is it not corruption?
Are not ideals a form of corruption? We may have ideals, say for example, non-violence, because one is violent, and when you have ideals of non-violence and you are pursuing the ideals in the meantime you are violent. Right? So is that not corruption of a brain that disregards the action to end violence? Right? - that seems all very clear.
And is there not corruption when there is no love at all, only pleasure, with its suffering? Perhaps throughout the world this word is heavily loaded, and has been associated with sex and when it is associated with pleasure, with anxiety, with jealousy, with attachment, is that not corruption? Is not attachment itself corruption? Please sir. When one is attached to an ideal, or to a house, or to a person, the consequences are, when you are attached to a person jealousy, anxiety, possessiveness, domination. The consequences are obvious when you investigate attachment. And is not attachment then corruption?
And the questioner says, we must stand like a rock in the midst of a stream - that's only a metaphor, don't carry metaphors too far. A simile is merely a description of what is taking place, but if you make the symbol all important then you lose the significance of what is actually going on.
So the question is, basically, a society in which we live is essentially based on relationship with each other. If that relationship is corrupt, in which there is no love, just mutual exploitation, mutual comforting each other sexually and in various other ways, it must inevitably bring about corruption. So what will you do about all this? That's really the question: what will you, as a human being, living in this world, which is a marvellous world, the beauty of the world, the beauty of the earth, the sense of extraordinary quality of a tree, and we are destroying the earth, as we are destroying ourselves. So what will you, as a human being living here, act, do? So will we, each one of us, see that we are not corrupt? Because we create the thing which we call - the abstraction which we call society. If our relationship with each other is destructive, constant battle, struggle, pain, despair, then we will inevitably create an environment which will represent what we are. So what are we going to do about it, each one of us? Is this corruption, this sense of lack of integrity, is it an abstraction, is it an idea, or an actuality which we want to change? It's up to you.
2nd Question: You often switch over from mind to brain. Is there any difference between them? If so, what is the mind?
I am afraid it is a slip of the tongue. That is, I have often said the mind, and the brain. So the gentleman, the questioner says, what is the mind. Why do you switch over from one word to the other, and I apologise for that because it is a slip of the tongue, I am only talking about the brain.
The questioner wants to know what is the mind. Is the mind different from the brain? Is the mind something untouched by the brain, is the mind not the result of time, because the brain is? You are following all this? Does this interest you all? All right. Let's go into it.
First of all to understand what the mind is, we must be very clear how our brain operates, as much as possible. Not according to the brain specialists, according to the neurologists, according to those who have studied a great deal about the brains of rats and pigeons and all that, but we are studying, each one of us if we are willing, the nature of our own brain: how we think, what we think, how we act, what's our behaviour, what are the immediate, spontaneous, instant responses, are we aware of that. Are we aware that our thinking is extraordinarily along a narrow groove? Are we aware that our thinking is mechanical, along a certain particular trained activity, how our education has conditioned our thinking, how our careers, whether it is bureaucratic, engineering, or surgical and so on, so on, are they not, all of them, a directional, conditioned knowledge. Are we aware of all this? How the brain, with its thought - and the scientists now are saying thought is the expression of memory, of the mind, of the brain, which is experience, knowledge, memory, thought, action - they are gradually coming to that, about which we have been talking endlessly, from the beginning, that thought is a material process, there is nothing sacred about thought, and whatever thought creates whether mechanically or idealistically or projecting a future in the hope of reaching some kind of happiness, peace, are all the movement of thought. Are we aware of all this? That when you go to a temple it is nothing but a material process. You mightn't like to hear that, but that is the fact: thought has created the architecture and the thing that is put inside the building, the temple, the mosque, the church, they are all the result of thought. Are we really aware of it? - and therefore move totally in a different direction. That tradition, when we accept tradition it makes the mind extraordinarily dull - just repeat it, very convenient, so gradually the brain becomes dull, stupid, routine, you can read endlessly the Gita, or talk about the book. This is what is happening when in the world there is so much uncertainty, so much pain, so much disorder, chaos, you turn to tradition. That's what is happening both in the West and in the East. They are becoming more and more fanatical, worshipping local deities and so on. Are we aware of this? And can we stop all that - in yourself? Or we are so dull, so used to this confusion, misery, we put up with it.
So we have to understand very clearly what the activity of the brain is, which is the activity of our consciousness, which is the activity of our psychology, the psychological world in which we live. The whole of that - the brain, consciousness, psychological world, all that is one. Right? Would you question that? Probably you haven't thought even about all this. You see one reads a great deal about all these matters. If you are a psychologist, if you are a psychoanalyst, if you are therapeutically inclined and so on, you read a lot, but you never look at yourself, never observe your own actions, your own behaviour. So that's why it is very important if you would understand what the mind is, to understand what the activities of thoughts are, which has created the content of our consciousness and the psychological world in which we live, which is part of thought, the structure which thought has built in man: the 'me' and the 'not me', the 'we' and 'they', the quarrels, the battles between ourselves, between each human being.
So. And the brain has evolved through time. Right? That's obvious. Evolved through millennia, millions of years, accumulating knowledge, experience, memory, danger and so on. It is the result of time. Right? There is no question of argument about it. And is love, compassion, with its intelligence, is that the product of thought? You are understanding what I am... Is compassion, is love, the product, the result, the movement of thought? You understand my question? Can you cultivate love? Please, sir. I am afraid that feeling perhaps doesn't exist in this country. You may read about it, you may talk about it, the books talk sometimes about it, but the word is not the thing.
So that which is not of time, which is not the product of thought, which is not the material process, is the mind. Thought, as we pointed out the other day, is in itself disorder, and mind is entirely, absolutely order, like the cosmos, like the universe. But to enquire, to go into that, not to understand the nature of the mind unless you have understood deeply the nature of thought, all its activities, comprehend it not verbally, in yourself. Which means thought realises its own place. Thought realises its place in the technological world, when you drive a car, when you speak a language, when you go to the office, or to the factory, or anything, skill needs the operation of thought. But when thought realises its own limitation, and its place, then perhaps we can begin to see the nature of the mind.
3rd Question: I am a student of chartered accountancy. Even though I could understand each and every word of JK, the message remains vague. What should I do to understand his message fully?
Don't understand his message! (Laughter) He is not bringing a message. He is pointing out your life, not his life, or his message, he is pointing out how you live, what's your daily life. And we are unwilling to face that. We are unwilling to go into our sorrow, our tortures of anxiety, loneliness, the depressions we go through, the desire to fulfil, to become something. You are unwilling to face all that, and wanting to be led by somebody, wanting to understand the message of the Gita, or some other nonsensical book, including the speaker. The speaker says over and over again, he acts as a mirror into which you can look, the activity of your own self. And to look very carefully you have to pay attention, you have to listen - if you are interested - listen and find out the art of listening, the art of seeing, the art of learning. It's all there as a book, which is yourself. The book of mankind is you. Please sir, believe, see all the truth of all this. And we are unwilling to read that book. We want somebody to tell us about the book, or help us to analyse the book, to understand the book. So we invent the priest, the swami, the yogi, the sannyasi, who will tell you all about it. And so we escape from ourselves. So can we read the book, which is so ancient, which contains all the history of mankind, which is you. Can we read that book carefully, word by word, not distorting it, not choosing one chapter and neglecting the other chapter, taking one sentence and meditating about it, but the whole book. Either you read the whole book chapter by chapter, page after page, it may take a long time, if you read page by page it will take all your life; or is there a way of reading it completely with one glance? You understand my question? How can one read this book, which is the 'me', which is the 'you', which is the mankind - all the experiences of miseries, suffering, confusion, lack of integrity, all that is in there - how can you read it at one glance? You understand? Not take month after month, that's impossible. When you do that, taking time over the book, time is going to destroy the book. The book is you, and if you take time to investigate, read the book, that very time is going to destroy because our brain functions in time. You understand all this? So one must have the capacity to listen to what the book, the entire book says. To see clearly, which means that the brain is so alert, so tremendously active, not active as a bureaucrat, or as an engineer, or a businessman, or as a desperate crook, but the total activity of the brain. Can you observe yourself in the mirror, that book, which is yourself, completely, instantly, because the book is nothing. I wonder if you understand it. You may read the book from the first page to the last page and you will find there is nothing in it. You understand what I am saying? That means, can you be nothing. Don't become something. You understand? The book is the becoming - you understand? - the history of becoming. Do you understand all this? Is all this...
Sir, when you have examined yourself, if you examine yourself, if you look into yourself, what are you? A physical appearance: short, tall, beard or no beard, man, woman, name, form, and all the educated capacity, the travail, the pursuit - it's all a movement in becoming something, isn't it? Becoming. Becoming what? - a business manager, achieving, getting more money, becoming a saint? When a man tries to become a saint, he is no longer a saint, just caught in the trap of tradition. So you can glance at the book and see it is absolutely nothing. And to live in this world with nothing. You understand, sir? No, you don't.
So sirs, and ladies, you hear all this, perhaps if you are going, following, travelling with the speaker you hear this at every talk, put in different words, different context, different sentences. But to bring about a complete understanding in oneself, that's far more important than anything else in life because we are destroying the world, ourselves, we have no love, no care - you follow? - all that.
So the speaker has no message. The message is you. I am not... the speaker is not - this is not a matter of cleverness - just pointing out this.
What according to Krishnamurti are the key function of education?
In The Function of Education Jiddu Krishnamurti argues that the purpose of education is to prepare people for life. That is done by making students feel free, so that they can think freely, and won't conform to society. Society is corrupt, violent, and oppressive.
New name:
Emptiness Jiddu => weird ? (damn my broken English).
From
http://jiddu-krishnamurti.net/en/1934-1935-what-is-right-action/jiddu-krishnamurti-what-is-right-action-07
Now, to me, exploitation comes into being when individuals seek more than their essential needs; and to discover your essential needs requires a great deal of intelligence, and you cannot be intelligent so long as your needs are the result of the pursuit of security, of comfort. Naturally, one must have food, shelter, clothing, and all the rest of it; but to make this possible for everyone, individuals must begin to realize their own needs, the needs which are human, and organize the whole system of thought and action on that, and then only can there be real creative happiness in the world.
When individuals are really intelligent, then they will create an organization which will provide the essential needs for humanity, not based on exploitation. Individually we cannot live apart from society. Society is the individual and as long as individuals are merely continually seeking their own self-security, for themselves or their family, there must be a system of exploitation.
...
And there cannot be real happiness in the world if individuals, as yourselves, treat the world's affairs, human affairs, apart from business. That is, you cannot be, if I may say so, nationalistically inclined, and yet talk about the freedom of trade. You cannot consider New Zealand as the first important country, and then reject all other countries, because you feel, individually, the essential need for your own security. That is, sirs, if I may put it this way, there can be real freedom of trade, development of industries, and so on, only when there are no nationalities in the world. I think that is obvious. So long as there are tariff walls protecting each country there must be wars, confusion and chaos; but if we were able to treat the whole world, not as divided into nationalities, into classes, but as a human entity; not divided by religious sects, by capitalist class and the worker class; then only is there a possibility of real freedom in trade, in co-operation.
=> really good one. I read this article before and sense some damn information about economy by the view of JK. This is it.
Remember India opened it market really late (1991?) and not fully as many other country.
...
To bring this about you cannot merely preach or attend meetings. There cannot be mere intellectual enjoyment of these ideas, there must be action; and to bring about action, individually we must begin, even though we may suffer for it. We must begin to create intelligent opinion, and thereby we shall have a world where individuality is not crushed out, beaten to a particular pattern, but becomes a means of expression of life; not the battered, conditioned shape which we call human beings. Most people want and realize there must be a complete change. I cannot see any way but by beginning as individuals, and then that individual opinion will become the realization of humanity.
essential need => is it ok ?
I want to find new name 'influenced' by JK.
“When we talk about understanding, surely it takes place only when the mind listens completely — the mind being your heart, your nerves, your ears — when you give your whole attention to it.” — Jiddu Krishnamurti
https://ourjourneytocorporatesanity.com/our-journey-to-corporate-sanity-dose-142-its-time-to-listen-to-your-complete-mind-your-heart-8c6fb73a5ceb
https://jkrishnamurti.org/content/1st-question-answer-meeting-28
First of all, are we clear at what level, at what depth, when we use the word 'corruption' it implies? There is the physical corruption of the pollution of the air, in cities, in manufacturing towns, they are destroying the seas, they have killed nearly fifty million and more whales, they are killing baby seals and so on, so on, so on. There is the physical pollution in the world. Then there is the overpopulation. Then there is the corruption politically, religiously, and so on. At what depth is this corruption in the human brain, in the human activity? So we must be very clear when we talk about corruption what we mean by that word, and at what level are we talking about it.
Throughout the world - and more so in certain countries - as you travel around, observe, talk to people and so on, there is corruption everywhere. And more so, unfortunately, in this part of the world - passing money under the table, if you want to buy a ticket you have to bribe, you know all the game that goes on in this country. I am not insulting the country. As somebody said to me the other day that I was insulting the country when I said there were no good cars here, beautiful cars. Is the corruption - the word 'corrupt' means to break up, 'rompere' comes from Latin, French and so on, it means to break up - not only in the country, various parts against the other communities and states and so on, but basically corruption of the brain and the heart. So we must be clear at what level we are talking about this corruption: at the financial level, at the bureaucratic level, political level, or the religious world which is ridden with all kinds of superstition, without any sense at all, just a lot of words that have lost all meaning, both in the Christian world and in the Eastern world - the repetition of rituals, you know all that goes on. Is that not corruption? Please, sir, let's talk it over. Is it not corruption?
Are not ideals a form of corruption? We may have ideals, say for example, non-violence, because one is violent, and when you have ideals of non-violence and you are pursuing the ideals in the meantime you are violent. Right? So is that not corruption of a brain that disregards the action to end violence? Right? - that seems all very clear.
And is there not corruption when there is no love at all, only pleasure, with its suffering? Perhaps throughout the world this word is heavily loaded, and has been associated with sex and when it is associated with pleasure, with anxiety, with jealousy, with attachment, is that not corruption? Is not attachment itself corruption? Please sir. When one is attached to an ideal, or to a house, or to a person, the consequences are, when you are attached to a person jealousy, anxiety, possessiveness, domination. The consequences are obvious when you investigate attachment. And is not attachment then corruption?
And the questioner says, we must stand like a rock in the midst of a stream - that's only a metaphor, don't carry metaphors too far. A simile is merely a description of what is taking place, but if you make the symbol all important then you lose the significance of what is actually going on.
So the question is, basically, a society in which we live is essentially based on relationship with each other. If that relationship is corrupt, in which there is no love, just mutual exploitation, mutual comforting each other sexually and in various other ways, it must inevitably bring about corruption. So what will you do about all this? That's really the question: what will you, as a human being, living in this world, which is a marvellous world, the beauty of the world, the beauty of the earth, the sense of extraordinary quality of a tree, and we are destroying the earth, as we are destroying ourselves. So what will you, as a human being living here, act, do? So will we, each one of us, see that we are not corrupt? Because we create the thing which we call - the abstraction which we call society. If our relationship with each other is destructive, constant battle, struggle, pain, despair, then we will inevitably create an environment which will represent what we are. So what are we going to do about it, each one of us? Is this corruption, this sense of lack of integrity, is it an abstraction, is it an idea, or an actuality which we want to change? It's up to you.
2nd Question: You often switch over from mind to brain. Is there any difference between them? If so, what is the mind?
I am afraid it is a slip of the tongue. That is, I have often said the mind, and the brain. So the gentleman, the questioner says, what is the mind. Why do you switch over from one word to the other, and I apologise for that because it is a slip of the tongue, I am only talking about the brain.
The questioner wants to know what is the mind. Is the mind different from the brain? Is the mind something untouched by the brain, is the mind not the result of time, because the brain is? You are following all this? Does this interest you all? All right. Let's go into it.
First of all to understand what the mind is, we must be very clear how our brain operates, as much as possible. Not according to the brain specialists, according to the neurologists, according to those who have studied a great deal about the brains of rats and pigeons and all that, but we are studying, each one of us if we are willing, the nature of our own brain: how we think, what we think, how we act, what's our behaviour, what are the immediate, spontaneous, instant responses, are we aware of that. Are we aware that our thinking is extraordinarily along a narrow groove? Are we aware that our thinking is mechanical, along a certain particular trained activity, how our education has conditioned our thinking, how our careers, whether it is bureaucratic, engineering, or surgical and so on, so on, are they not, all of them, a directional, conditioned knowledge. Are we aware of all this? How the brain, with its thought - and the scientists now are saying thought is the expression of memory, of the mind, of the brain, which is experience, knowledge, memory, thought, action - they are gradually coming to that, about which we have been talking endlessly, from the beginning, that thought is a material process, there is nothing sacred about thought, and whatever thought creates whether mechanically or idealistically or projecting a future in the hope of reaching some kind of happiness, peace, are all the movement of thought. Are we aware of all this? That when you go to a temple it is nothing but a material process. You mightn't like to hear that, but that is the fact: thought has created the architecture and the thing that is put inside the building, the temple, the mosque, the church, they are all the result of thought. Are we really aware of it? - and therefore move totally in a different direction. That tradition, when we accept tradition it makes the mind extraordinarily dull - just repeat it, very convenient, so gradually the brain becomes dull, stupid, routine, you can read endlessly the Gita, or talk about the book. This is what is happening when in the world there is so much uncertainty, so much pain, so much disorder, chaos, you turn to tradition. That's what is happening both in the West and in the East. They are becoming more and more fanatical, worshipping local deities and so on. Are we aware of this? And can we stop all that - in yourself? Or we are so dull, so used to this confusion, misery, we put up with it.
So we have to understand very clearly what the activity of the brain is, which is the activity of our consciousness, which is the activity of our psychology, the psychological world in which we live. The whole of that - the brain, consciousness, psychological world, all that is one. Right? Would you question that? Probably you haven't thought even about all this. You see one reads a great deal about all these matters. If you are a psychologist, if you are a psychoanalyst, if you are therapeutically inclined and so on, you read a lot, but you never look at yourself, never observe your own actions, your own behaviour. So that's why it is very important if you would understand what the mind is, to understand what the activities of thoughts are, which has created the content of our consciousness and the psychological world in which we live, which is part of thought, the structure which thought has built in man: the 'me' and the 'not me', the 'we' and 'they', the quarrels, the battles between ourselves, between each human being.
So. And the brain has evolved through time. Right? That's obvious. Evolved through millennia, millions of years, accumulating knowledge, experience, memory, danger and so on. It is the result of time. Right? There is no question of argument about it. And is love, compassion, with its intelligence, is that the product of thought? You are understanding what I am... Is compassion, is love, the product, the result, the movement of thought? You understand my question? Can you cultivate love? Please, sir. I am afraid that feeling perhaps doesn't exist in this country. You may read about it, you may talk about it, the books talk sometimes about it, but the word is not the thing.
So that which is not of time, which is not the product of thought, which is not the material process, is the mind. Thought, as we pointed out the other day, is in itself disorder, and mind is entirely, absolutely order, like the cosmos, like the universe. But to enquire, to go into that, not to understand the nature of the mind unless you have understood deeply the nature of thought, all its activities, comprehend it not verbally, in yourself. Which means thought realises its own place. Thought realises its place in the technological world, when you drive a car, when you speak a language, when you go to the office, or to the factory, or anything, skill needs the operation of thought. But when thought realises its own limitation, and its place, then perhaps we can begin to see the nature of the mind.
3rd Question: I am a student of chartered accountancy. Even though I could understand each and every word of JK, the message remains vague. What should I do to understand his message fully?
Don't understand his message! (Laughter) He is not bringing a message. He is pointing out your life, not his life, or his message, he is pointing out how you live, what's your daily life. And we are unwilling to face that. We are unwilling to go into our sorrow, our tortures of anxiety, loneliness, the depressions we go through, the desire to fulfil, to become something. You are unwilling to face all that, and wanting to be led by somebody, wanting to understand the message of the Gita, or some other nonsensical book, including the speaker. The speaker says over and over again, he acts as a mirror into which you can look, the activity of your own self. And to look very carefully you have to pay attention, you have to listen - if you are interested - listen and find out the art of listening, the art of seeing, the art of learning. It's all there as a book, which is yourself. The book of mankind is you. Please sir, believe, see all the truth of all this. And we are unwilling to read that book. We want somebody to tell us about the book, or help us to analyse the book, to understand the book. So we invent the priest, the swami, the yogi, the sannyasi, who will tell you all about it. And so we escape from ourselves. So can we read the book, which is so ancient, which contains all the history of mankind, which is you. Can we read that book carefully, word by word, not distorting it, not choosing one chapter and neglecting the other chapter, taking one sentence and meditating about it, but the whole book. Either you read the whole book chapter by chapter, page after page, it may take a long time, if you read page by page it will take all your life; or is there a way of reading it completely with one glance? You understand my question? How can one read this book, which is the 'me', which is the 'you', which is the mankind - all the experiences of miseries, suffering, confusion, lack of integrity, all that is in there - how can you read it at one glance? You understand? Not take month after month, that's impossible. When you do that, taking time over the book, time is going to destroy the book. The book is you, and if you take time to investigate, read the book, that very time is going to destroy because our brain functions in time. You understand all this? So one must have the capacity to listen to what the book, the entire book says. To see clearly, which means that the brain is so alert, so tremendously active, not active as a bureaucrat, or as an engineer, or a businessman, or as a desperate crook, but the total activity of the brain. Can you observe yourself in the mirror, that book, which is yourself, completely, instantly, because the book is nothing. I wonder if you understand it. You may read the book from the first page to the last page and you will find there is nothing in it. You understand what I am saying? That means, can you be nothing. Don't become something. You understand? The book is the becoming - you understand? - the history of becoming. Do you understand all this? Is all this...
Sir, when you have examined yourself, if you examine yourself, if you look into yourself, what are you? A physical appearance: short, tall, beard or no beard, man, woman, name, form, and all the educated capacity, the travail, the pursuit - it's all a movement in becoming something, isn't it? Becoming. Becoming what? - a business manager, achieving, getting more money, becoming a saint? When a man tries to become a saint, he is no longer a saint, just caught in the trap of tradition. So you can glance at the book and see it is absolutely nothing. And to live in this world with nothing. You understand, sir? No, you don't.
So sirs, and ladies, you hear all this, perhaps if you are going, following, travelling with the speaker you hear this at every talk, put in different words, different context, different sentences. But to bring about a complete understanding in oneself, that's far more important than anything else in life because we are destroying the world, ourselves, we have no love, no care - you follow? - all that.
So the speaker has no message. The message is you. I am not... the speaker is not - this is not a matter of cleverness - just pointing out this.
What according to Krishnamurti are the key function of education?
In The Function of Education Jiddu Krishnamurti argues that the purpose of education is to prepare people for life. That is done by making students feel free, so that they can think freely, and won't conform to society. Society is corrupt, violent, and oppressive.
New name:
Emptiness Jiddu => weird ? (damn my broken English).
From
http://jiddu-krishnamurti.net/en/1934-1935-what-is-right-action/jiddu-krishnamurti-what-is-right-action-07
Now, to me, exploitation comes into being when individuals seek more than their essential needs; and to discover your essential needs requires a great deal of intelligence, and you cannot be intelligent so long as your needs are the result of the pursuit of security, of comfort. Naturally, one must have food, shelter, clothing, and all the rest of it; but to make this possible for everyone, individuals must begin to realize their own needs, the needs which are human, and organize the whole system of thought and action on that, and then only can there be real creative happiness in the world.
When individuals are really intelligent, then they will create an organization which will provide the essential needs for humanity, not based on exploitation. Individually we cannot live apart from society. Society is the individual and as long as individuals are merely continually seeking their own self-security, for themselves or their family, there must be a system of exploitation.
...
And there cannot be real happiness in the world if individuals, as yourselves, treat the world's affairs, human affairs, apart from business. That is, you cannot be, if I may say so, nationalistically inclined, and yet talk about the freedom of trade. You cannot consider New Zealand as the first important country, and then reject all other countries, because you feel, individually, the essential need for your own security. That is, sirs, if I may put it this way, there can be real freedom of trade, development of industries, and so on, only when there are no nationalities in the world. I think that is obvious. So long as there are tariff walls protecting each country there must be wars, confusion and chaos; but if we were able to treat the whole world, not as divided into nationalities, into classes, but as a human entity; not divided by religious sects, by capitalist class and the worker class; then only is there a possibility of real freedom in trade, in co-operation.
=> really good one. I read this article before and sense some damn information about economy by the view of JK. This is it.
Remember India opened it market really late (1991?) and not fully as many other country.
...
To bring this about you cannot merely preach or attend meetings. There cannot be mere intellectual enjoyment of these ideas, there must be action; and to bring about action, individually we must begin, even though we may suffer for it. We must begin to create intelligent opinion, and thereby we shall have a world where individuality is not crushed out, beaten to a particular pattern, but becomes a means of expression of life; not the battered, conditioned shape which we call human beings. Most people want and realize there must be a complete change. I cannot see any way but by beginning as individuals, and then that individual opinion will become the realization of humanity.
essential need => is it ok ?
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