S p i r i t ua l i t y S t u d i e s 8 - 1 S p r i n g 2 0 2 2 1 3 Shai Tubali Bibliography Anandamayi Ma. 2020. “Jiddu Krishnamurti.” Accessed December 24, 2021. www.anandamayi.org. Apple, James B. 2010. “Can Buddhist Thought Be Construed as a Philosophia, or a Way of Life?” Bulletin of the Institute of Oriental Philosophy 26: 191–204. Blackwood, R. T. 1963. “Neti, Neti: Epistemological Problems of Mystical Experience.” Philosophy East and West 13 (3): 201–209. Davidson, Arnold I. , ed. 1995. Introduction to Philosophy as a Way of Life. Oxford, UK: Blackwell. Fiordalis, David V. 2018. Buddhist Spiritual Practices: Thinking with Pierre Hadot on Buddhism, Philosophy, and the Path. Berkeley, CA: Mangalam Press. Ganeri, Jonardon. 2013. “Philosophy as a Way of Life.” In Philosophy as a Way of Life: Ancients and Moderns: Essays in Honor of Pierre Hadot, edited by Michael Chase, Stephen Clark and Michael McGhee, 116–131. Chichester, UK: Wiley-Blackwell. Hadot, Pierre. 2002. What is Ancient Philosophy? Translated by Michael Chase. Cambridge, MA: Harvard University Press. Hadot, Pierre. 2009. The Present Alone is Our Happiness. Translated by Marc Djaballah. Stanford, CA: Stanford University Press. Hintikka, Jaakko. 1993. “Socratic Questioning, Logic and Rhetoric.” Revue Internationale de Philosophie 47 (184): 5–30. Hunter, Alan. 1988. “Seeds of Truth: J. Krishnamurti as Religious Teacher and Educator.” PhD Diss. , University of Leeds. Jayakar, Pupul. 1986. J. Krishnamurti: A Biography. Haryana: Penguin. Jones, Richard H. 2016. Philosophy of Mysticism. New York, NY: SUNY. Krishnamurti, Jiddu. 1996. Total Freedom. New York, NY: HarperCollins. Kumar, Perikala Kesava. 2015. Jiddu Krishnamurti: A Critical Study of Tradition and Revolution. New Delhi: Kalpaz Publications. Martin, Raymond. 1997. Introduction to Krishnamurti: Reflection on the Self. Chicago, IL: Open Court. Nicholson, Andrew J. 2015. “Dialogue and Genre in Indian Philosophy.” In Dialogue in Early South Asian Religions, edited by Brian Black and Laurie Patton, 151–169. New York: Routledge. Raju, P. T. 1954. “The Principle of Four-Cornered Negation in Indian Philosophy.” The Review of Metaphysics 7 (4): 694–713. Rodrigues, Hillary. 2001. Krishnamurti’s Insight: An Examination of His Teachings on the Nature of Mind and Religion. Varanasi: Pilgrims Publishing. Shringy, Ravinda Kumar. 1977. Philosophy of J. Krishnamurti: A Systematic Study. New Delhi: Munshiram Manoharlal. The Upanishads. 2007. Translated by Eknath Easwaran. Tomales, CA: Nilgiri. Williams, Christine. 2015. Jiddu Krishnamurti: World Philosopher. Sydney: Sydney School of Arts & Humanities. Notes [1] Martin (1997, xi–xii) observes that both Socrates and Krishnamurti employed the dialogue form in order to encourage their hearers to examine critically the assumptions on which their beliefs and their very experience of themselves depended. [2] It seems that every Krishnamurti scholar (e.g. , Rodrigues 2001, xiii) finds themselves in the position of defending the scholarly attempt itself to study his teachings systematically. [3] In the last phase of his life, Krishnamurti often referred to himself in the third person as “K.” [4] This rejection of both attachment and the search for liberation can be construed as a development of the Buddhist middle path, beyond the Buddha’s ethical middle path and Nagarjuna’s metaphysical middle path (see Raju 1954, 702). [5] Krishnamurti does employ logic from time to time to expose false statements, as a part of his method of negation (e.g. , Krishnamurti 1996, 230, 233). However, for him, the heart of the failure of every statement is the fact that it has emerged from the field of knowledge. [6] Based on Hadot’s (2002, 25, 27) definition. [7] In this sense, Krishnamurti’s negative approach, whose essence is affirmation of transcendent reality, is in line with the mystical via negativa – ultimately, there is a negation of negation (Jones 2016, 227–228). [8] Nevertheless, Jones’s depiction of the mystic applies to apophatic theists as well.
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