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Okay, it's a tool, but what I'm thinking is: the way for most people to these new realities will be via
Do something -- receive credits -- eat, drink, be merry, heat the house, clean water on tap etc.
If the starting point is "have basic asset of value to others (e.g a house)", then I'll have to wait until I have said asset of value and then ponder (from my position of wealth) whether the LLP suits my financial needs.
But I thought you wuz talking about something wider than that, a new community relationship, and I'm wondering (maybe erroneously) how big or small the community needs to be before all the various assets (in themselves maybe not valued in the "work for money" system) combine to bring mysterious value...
And I'm thinking:
If I could walk into a community and say, "How does one live here?"
And a person from the community said, "Can you see any useful tasks that need doing?"
And I say: "Do you have a radio station?"
And they say, "Yes. Have you anything to offer them?"
And I say: "Yes! I have an old mic in my bag"
where the search is for the skill that can be offered to the community
in return for community credits (food, shelter, etc.)
and for those who have nothing at present that the community can use, there will be assistance
and an in-pouring of poor and needy people--if the laws are tolerant...
heh heh! I mean, I'm thinking of the structure of "post capitalist" social systems (kcurie!), wondering how easy we can make the transition, and how many of us can transition now, as krishnamurti had it.
K: I think that is a basic law.
A: Where there is a division there is conflict. But in terms of that word 'knowledge' it appears that people believe to start with that that division is there, and they operate on that radical belief.
K: That's why I am saying it's so important to understand from the beginning in our talk, in our dialogue, that the world is not different from me and that I am the world. It may sound rather, very simplified, simplistic, but it has got very deep fundamental meaning if you realise what it means, not intellectually, but inwardly, the understanding of it, therefore there is no division. The moment I say to myself, and I realise that I am the world and the world is me, I am not a Christian, nor a Hindu, nor a Buddhist - nothing, I am a human being.
A: I was just thinking when you were saying how certain kinds of philosophical analysis would approach that, and in terms of the spirit of what you have said, this really is almost a cosmic joke because on the one hand as you said, it might sound simplistic. Some would say it is, therefore we don't have to pay attention to it; others would say, well, it's probably so much in want of clarity even though it's profound that it is some kind of mysticism. And we are back and forth, with the division again, as soon as that happens.
K: I know, I have been...
A: So I do follow you.
K: So, if that is clear that human mind has divided the world in order to find its own security, which brings about its own insecurity, when one is aware of that then one must inwardly as well as outwardly deny this division, as we and they, I and you, the Indian and the European and the Communist. You cut at the very root of this division. Therefore from that arises the question, can the human mind which has been so conditioned for millennia, can that human mind which has acquired so much knowledge in so many directions, can that human mind change, bring about a regeneration in itself and be free to reincarnate now?
K: That is the question.
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