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By Ashwani Kumar (auth.)

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And, therefore, if only the outer world is changed without changing the inner life, the change will never be long lasting and radical. Awareness of one’s own self—self-awareness— is as essential as an understanding of the outer reality. A change in the system or structure cannot lead to a real revolution for, such a change is a continuation of the same realities in a modified form. Self-awareness is crucial; for, it is easy to hold others responsible for the misery of the world but it is hard to see oneself as an important component of such a degenerating process.

Kumar 2007, 10) Thus, until 2007 I thought that Marxist and neo-Marxist thinking and what I learnt from Krishnamurti were totally reconcilable. My supervisor, Professor Shyam Menon22, who did his postdoctoral work with Michael Apple at the UWM, agreed with me that it was important to look at social and personal change as related rather than as separate processes. With this thinking I arrived at The University of British Columbia (UBC) in September 2007 to further explore the possibilities of 34 Curriculum as Meditative Inquiry integrating Krishnamurti’s work with critical pedagogy and to develop a vision of social education that aims at personal and social transformation.

Nevertheless, I found references to Krishnamurti’s work in the writings of Professor Krishna Kumar (2007), an introductory text by Vyas (1989) on Krishnamurti’s educational ideas, and an excellent ethnographic study of Krishnamurti’s Rishi Valley School in India by a renowned sociologist, Meenakshi Thapan ([1991] 2006). Significantly, while I also became interested in the core principle of critical pedagogy—critical consciousness—I began to argue, because of my studies of Krishnamurti’s work, that change in social structures is not enough.

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