Tradition and Revolution by Jiddu Krishnamurti

Author:Jiddu Krishnamurti [Krishnamurti, Jiddu]
Language: eng
Format: epub
Published: 2006-06-28T22:00:00+00:00

21. THE GURU, TRADITION AND FREEDOM

Dialogue 21

K: Could we relate the whole field of tradition to what we are talking about to see the divergences, contradictions and similarities, and also to see if there is anything new in what we are saying? Let us discuss this, questioning it back and forth.

A: Let us start with the traditional four puruṣārthas (aims of life): dharma (duty), artha (wealth), kāma (pleasure) and mokṣa (freedom). The traditional approach to living begins with the fact that existence has these aspects, and that each of them is vital for the development of understanding.

K: Should we not start with the meaning of it all?

A: The traditionalists started with the four aspects as the meaning.

K: Should we not inquire what human existence, human sorrow and conflict mean? How do the professionals answer this question?

SW: In the tradition we find two clear directions—the orthodox direction which goes by the verbal interpretation of facts and the breakaway tradition, as seen in Dattātreya and the Yoga-Vaśiṣṭha. The seers who broke away said: No guru. We have discovered it for ourselves; we will not swear by the Vedas. The whole of nature, the whole world is our guru. Observe and understand the world. In Buddha also, there was a breaking away. His teaching represents the core of the breakaway pattern. Those who broke away were closely linked with life.

If you read the Yoga-Vaśiṣṭha, it says that the mind is full of thoughts, conflicts; and these conflicts arise because of desire and fear; unless you are able to resolve them, you cannot understand. It talks of negative thinking. Max Müller and some others misinterpreted the word nirodha. The word does not mean suppression; it means negation.

A great deal is said about gurus. The Yoga-Vaśiṣṭha says that giving initiation and other such actions are meaningless. The awakening of the disciple is in right understanding and in awareness. That alone is the primary and responsible fact. These essentials are the core of the breakaway tradition.

R: And yet there are many places in the Yoga-Vaśiṣṭha where it says that without a guru you cannot find anything.

A: Breakaway from what? If it is a breakaway from the social system, then the breakaway tradition also continues the social system.

SW: To the problem of understanding, tradition gives a formal and verbal approach. In the breakaway tradition, this is not so. The break is not away from society. Both traditions exist. In the maṭhas or monasteries, they talked of the Vedas but what they said has nothing to do with life; there were others who related all that they understood to life. But whatever was said had nothing to do with society.

R: How is it that the guru tradition has become so important?

K: Shall we discuss this question of the guru? Shall we begin with that? What does the word ‘guru’ mean?

SW: Desika is the right word, not guru. Desika means ‘one who helps to awaken the disciple; one who helps the seeker to understand’. The word means ‘one who learns’.

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