Mind is a Myth
Uitgelicht
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9,30 |
Naar shop
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9,30 |
Naar shop
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10,30 |
Naar shop
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Beschrijving
Bol
Mind is a Myth is a bracing work of philosophical negation, composed largely from conversations in which U.G. Krishnamurti dismantles the assumed authority of thought, memory, selfhood, and spiritual aspiration. Its style is unsparing, aphoristic, and anti-systematic: not a doctrine to be mastered but a sustained assault on the reader's hunger for consolation. In the broader context of modern Indian and transnational spiritual literature, it stands as a deliberately disruptive counter-text to mysticism, psychology, and enlightenment discourse. U.G. Krishnamurti, often called an "anti-guru," spent much of his life rejecting precisely the roles others tried to assign him. Though associated by name and milieu with J. Krishnamurti, he forged a far more abrasive path, shaped by disillusionment with religious institutions, philosophical seeking, and his own controversial account of a bodily "calamity." These experiences inform the book's refusal of metaphysical promises and therapeutic optimism. This book is recommended for readers willing to be unsettled rather than instructed. Philosophers, spiritual seekers, skeptics, and students of modern religious thought will find in it a rare, uncompromising challenge to the very machinery of meaning-making.
Mind is a Myth is a bracing work of philosophical negation, composed largely from conversations in which U.G. Krishnamurti dismantles the assumed authority of thought, memory, selfhood, and spiritual aspiration. Its style is unsparing, aphoristic, and anti-systematic: not a doctrine to be mastered but a sustained assault on the reader's hunger for consolation. In the broader context of modern Indian and transnational spiritual literature, it stands as a deliberately disruptive counter-text to mysticism, psychology, and enlightenment discourse. U.G. Krishnamurti, often called an "anti-guru," spent much of his life rejecting precisely the roles others tried to assign him. Though associated by name and milieu with J. Krishnamurti, he forged a far more abrasive path, shaped by disillusionment with religious institutions, philosophical seeking, and his own controversial account of a bodily "calamity." These experiences inform the book's refusal of metaphysical promises and therapeutic optimism. This book is recommended for readers willing to be unsettled rather than instructed. Philosophers, spiritual seekers, skeptics, and students of modern religious thought will find in it a rare, uncompromising challenge to the very machinery of meaning-making.