J. Krishnamurti is one of the most revolutionary thinkers of our age. To listen to him or to read his books is an experience by itself. He challenges every norm and value of individual as well as social life. He is not interested in mere outer changes he stands for a fundamental transformation. What he calls the mutation of the mind. He states that there must arise first the New Man before a New Society can be brought into existence.

The present book deals comprehensively with all aspects of Krishnamurti’s teachings his philosophy his psychology and a practice of no practice. Krishnamurti says society is always static only in the individual can there be a radical revolution.

It is with this individual revolution that this book is fundamentally concerned.

Rohit Mehta was born in 1908 and was educated at Bombay Surat and Ahmedabad. Mehta was jailed five times by the British government of anti-government activities. He was a founder of the congress socialist group which came into existence in 1934 and of India. But while he accepted the economics of socialism he was deeply dissatisfied with the philosophy of socialism. This led him to become and active worker in the Theosophical society. He became an international secretary of the society when Dr. G.S. Arundale was the president. He became the general secretary of the society for India and functioned as such for 16 years.

Mehta was also bee a member of the U.P Universities commission.

There are thousands of people who year after year attend the talks and discussions conducted by J. Krishnamurti in different parts of the world. There are still more who earnestly read and study his books. There are many who seek interviews with him in order to discuss their personal and intimate problems of life. But there is one question which is asked by many students and admires of Krishnamurti and that is : “Does the Approach of Krishnamurti contain only negations is that nothing positive in his way of thinking?” A western lady who having heard Krishnamurti for many years remarked that he brings one to the very edge of precipice and then withdraws completely into waiting even to console and sympathies with the lot of one who has been brought to such an uninviting place.

A brilliant young man who has been fascinated by Krishnamurti’s approach to life and who in the course of his quest has sat at the feet of many a spiritual teacher and has moved form monastery to monastery was one day discussing about Krishnamurti and his way of thinking. He said what after all has Krishnamurti given to me? I know what he has taken away from me but what has he given except a double edged sword which while it cuts other cuts me also? I go to him with my rich harvest but he cuts that all and throws it away unceremoniously and in return what does he give? All that he does is sowing seed after seed of doubt but gives nothing positive to work upon.”

This book is primarily concerned with discussing the question raised by this young man and by many others like him. Is there anything positive in Krishnamurti’s approach to life or is it just a chain of endless negations? Krishnamurti’s approach is intensely positive but he asks us to discover the positive in the ground of the negative. Is this possible? It is this deep and profound question which constitutes the fundamental theme of this book.