How to live in this world

HOW TO LIVE IN THIS WORLD

2019, Drama/Romance, 1h 39m

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‘How to Live in this World’

‘How to Live in this World’

Questioner: Please, sir, could you tell me how I am to live in this world? I don’t want to be part of it yet I have to live in it, I have to have a house and earn my own living. And my neighbours are of this world; my children play with theirs, and so one becomes a part of this ugly mess, whether one wants to or not. I want to find out how to live in this world without escaping from it, without going into a monastery or around the world in a sailing boat. I want to educate my children differently, but first I want to know how to live surrounded by so much violence, greed, hypocrisy, competition and brutality.

Krishnamurti: Don’t let’s make a problem of it. When anything becomes a problem we are caught in the solution of it, and then the problem becomes a cage, a barrier to further exploration and understanding. So don’t let us reduce all life to a vast and complex problem. If the question is put in order to overcome the society in which we live, or to find a substitute for that society, or to try to escape from it though living in it, it must inevitably lead to a contradictory and hypocritical life. This question also implies, doesn’t it, the complete denial of ideology? If you are really enquiring you cannot start with a conclusion, and all ideologies are a conclusion. So we must begin by finding out what you mean by living.

Questioner: Please, sir, let’s go step by step.

Krishnamurti: I am very glad that we can go into this step by step, patiently, with an enquiring mind and heart. Now what do you mean by living?

Questioner: I’m not at all sure what I want but I am beginning to see what I don’t want.

Krishnamurti: Is what you don’t want based on your free understanding or on your pleasure and pain? Are you judging out of your revolt, or do you see the causation of this conflict and misery, and, because you see it, reject it?

Questioner: You’re asking me too many things. All I know is that I want to live a different kind of life. I don’t know what it means; I don’t know why I’m seeking it; and, as I said, I’m utterly bewildered by it all.

Questioner: Yes, I see this fragmentation very clearly, and I am also beginning to see that the human being is responsible.

Krishnamurti: You are the human being!

Questioner: Then can I live differently from what I am myself? I’m suddenly realizing that if I am to live in a totally different way there must be a new birth in me, a new mind and heart, new eyes. And I realize also that this hasn’t happened. I live the way I am, and the way I am has made life as it is. But where does one go from there?

Krishnamurti: You don’t go anywhere from there! There is no going anywhere. The going, or the searching for the ideal, for what we think is better, gives us a feeling that we are progressing, that we are moving towards a better world. But this movement is no movement at all because the end has been projected out of our misery, confusion, greed and envy. So this end, which is supposed to be the opposite of what is, is really the same as what is, it is engendered by what is. Therefore it creates the conflict between what is and what should be. This is where our basic confusion and conflict arises. The end is not over there, not on the other side of the wall; the beginning and the end are here.

Questioner: Wait a minute, sir, please; I don’t understand this at all. Are you telling me that the ideal of what should be is the result of not understanding what is? Are you telling me that what should be is what is, and that this movement from what is to what should be isn’t really a movement at all?

Krishnamurti: It is an idea; it is fiction. If you understand what is, what need is there for what should be?

Questioner: Is that so? I understand what is. I understand the bestiality of war, the horror of killing, and because I understand it I have this ideal of not killing. The ideal is born out of my understanding of what is, therefore it is not an escape.

Krishnamurti: If you understand that killing is terrible do you have to have an ideal in order not to kill? Perhaps we are not clear about the word understanding. When we say we understand something, in that is implied, isn’t it, that we have learnt all it has to say? We have explored it and discovered the truth or the falseness of it. This implies also, doesn’t it, that this understanding is not an intellectual affair, but that one has felt it deeply in one’s heart? There is understanding only when the mind and the heart are in perfect harmony. Then one says «I have understood this, and finished with it», and it no longer has the vitality to breed further conflict. Do we both give the same meaning to that word understand?

Questioner: I hadn’t before, but now I see that what you are saying is true. Yet I honestly don’t understand, in that way, the total disorder of the world, which, as you so rightly pointed out, is my own disorder. How can I understand it? How can I completely learn about the disorder, the entire disorder and confusion of the world, and of myself?

Krishnamurti: Do not use the word how, please.

Questioner: Why not?

Krishnamurti: The how implies that somebody is going to give you a method, a recipe, which, if you practise it, will bring about understanding. Can understanding ever come about through a method? Understanding means love and the sanity of the mind. And love cannot be practised or taught. The sanity of the mind can only come about when there is clear perception, seeing things as they are unemotionally, not sentimentally. Neither of these two things can be taught by another, nor by a system invented by yourself or by another.

Questioner: You are too persuasive, sir, or is it perhaps that you are too logical? Are you trying to influence me to see things as you see them?

Krishnamurti: God forbid! Influence in any form is destructive of love. Propaganda to make the mind sensitive, alert, will only make it dull and insensitive. So we are in no way trying to influence you or persuade you, or make you depend. We are only pointing out, exploring together. And to explore together you must be free, both of me and of your own prejudices and fears. Otherwise you go round and round in circles. So we must go back to our original question: how am I to live in this world? To live in this world we must deny the world. By that we mean: deny the ideal, the war, the fragmentation, the competition, the envy and so on. We don’t mean deny the world as a schoolboy revolts against his parents. We mean deny it because we understand it. This understanding is negation.

Questioner: I am out of my depth.

Krishnamurti: You said you do not want to live in the confusion, the dishonesty and ugliness of this world. So you deny it. But from what background do you deny it, why do you deny it? Do you deny it because you want to live a peaceful life, a life of complete security and enclosure, or do you deny it because you see what it actually is?

Questioner: I think I deny it because I see around me what is taking place. Of course my prejudices and fear are all involved. So it is a mixture of what is actually taking place and my own anxiety.

Krishnamurti: Which predominates, your own anxiety or the actual seeing of what is around you? If fear predominates, then you can’t see what is actually going on around you, because fear is darkness, and in darkness you can see absolutely nothing. If you realize that, then you can see the world actually as it is, then you can see yourself actually as you are. Because you are the world, and the world is you; they are not two separate entities.

Questioner: Would you please explain more fully what you mean by the world is me and I am the world?

Krishnamurti: Does this really need explaining? Do you want me to describe in detail what you are and show you that it is the same as what the world is? Will this description convince you that you are the world? Will you be convinced by a logical, sequential explanation showing you the cause and the effect? If you are convinced by careful description, will that give you understanding? Will it make you feel that you are the world, make you feel responsible for the world? It seems so clear that our human greed, envy, aggression and violence have brought about the society in which we live, a legalized acceptance of what we are. I think this is really sufficiently clear and let’s not spend any more time on this issue. You see, we don’t feel this, we don’t love, therefore there is this division between me and the world.

Questioner: May I come back again tomorrow?

He came back the next day eagerly, and there was the bright light of enquiry in his eyes.

Questioner: I want, if you are willing, to go further into this question of how I am to live in this world. I do now understand, with my heart and my mind, as you explained yesterday, the utter importance of ideals. I had quite a long struggle with it and have come to see the triviality of ideals. You are saying, aren’t you, that when there are no ideals or escapes there is only the past, the thousand yesterdays which make up the «me»? So when I ask: How am I to live in this world?» I have not only put a wrong question, but I have also made a contradictory statement, for I have placed the world and the «me» in opposition to each other. And this contradiction is what I call living. So when I ask the question, «How am I to live in this world?» I am really trying to improve this contradiction, to justify it, to modify it, because that’s all I know; I don’t know anything else.

Questioner: I don’t mean that. What I mean is: I see very clearly that my process of thinking and doing is the past working through the present to the future. This is all I know, and that’s a fact. And I realize that unless there is a change in this structure I am caught in it, I am of it. From this the question inevitably arises: how am I to change?

Krishnamurti: To live in this world sanely there must be a radical change of the mind and of the heart.

Questioner: Let me absorb this for a moment.

Krishnamurti: So what are we concerned with now? Is it possible to bring about in ourselves the birth of a new order altogether that is not related to the past? The past is irrelevant to this enquiry, and trivial, because it is irrelevant to the new order.

Questioner: How can you say it is trivial and irrelevant? We’ve been saying all along that the past is the issue, and now you say it is irrelevant.

Krishnamurti: The past seems to be the only issue because it is the only thing that holds our minds and hearts. It alone is important to us. But why do we give importance to it? Why is this little space all-important? If you are totally immersed in it, utterly committed to it, then you will never listen to change. The man who is not wholly committed is the only one capable of listening, enquiring and asking. Only then will he be able to see the triviality of this little space. So, are you completely immersed, or is your head above the water? If your head is above the water then you can see that this little thing is trivial. Then you have room to look around. How deeply are you immersed? Nobody can answer this for you except yourself. in the very asking of this question there is already freedom and, therefore, one is not afraid. Then your vision is extensive. When this pattern of the past holds you completely by the throat, then you acquiesce, accept, obey, follow, believe. It is only when you are aware that this is not freedom that you are starting to climb out of it. So we are again asking: what is change, what is revolution? Change is not a movement from the known to the known, and all political revolutions are that. This kind of change is not what we are talking about. To progress from being a sinner to being a saint is to progress from one illusion to another. So now we are free of change as a movement from this to that.

Questioner: Have I really understood this? What am I to do with anger, violence and fear when they arise in me? Am I to give them free reign? How am I to deal with them? There must be change there, otherwise I am what I was before.

Krishnamurti: Is it clear to you that these things cannot be overcome by their opposites? If so, you have only the violence, the envy, the anger, the greed. The feeling arises as the result of a challenge, and then it is named. This naming of the feeling re-establishes it in the old pattern. If you do not name it, which means you do not identify yourself with it, then the feeling is new and it will go away by itself. The naming of it strengthens it and gives it a continuity which is the whole process of thought.

Questioner: I am being driven into a comer where I see myself actually as I am, and I see how trivial I am. From there what comes next?

Krishnamurti: Any movement from what I am strengthens what I am. So change is no movement at all. Change is the denial of change, and now only can I put this question: is there a change at all? This question can be put only when all movement of thought has come to an end, for thought must be denied for the beauty of non-change. In the total negation of all movement of thought away from what is, is the ending of what is.

How to Live in this Modern World

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Note: This is a guest post by Mike Donghia of This Evergreen Home.

This modern world that we live in, like any age, has its blessings and challenges. If you want to live a flourishing life, then it’s especially important to be aware of the drawbacks of your culture and time, in order to protect yourself against them.

In this post, I’m going to be speaking specifically about life in the modern Western world for those who are living at least a middle class lifestyle. The principles likely transfer well to other scenarios, but I’ll keep myself from speaking about that which I have not experienced first hand.

The challenges of modern life

I’m not here to make the case that our modern world is any better or worse than what’s come before. Of course, it’s going to be a mixture of both. But it’s absolutely true that our world still has its challenges. Just look around at so many people struggling with obesity, depression, and addiction.

We don’t have a binary choice between the past or the present. We can keep what is good from our modern world and learn what we can from the past. There are 3 particular challenges that we face in modern society:

An abundance of food and information. Modern agriculture, technological changes, and rising incomes has made it so that most of us have a nearly limitless access to tasty food and pleasing content to consume. It would be foolish to say that abundance is purely a curse, when so much of the world still goes without essential needs. But it’s also true that many of us have been destroyed by our appetites, unable to adjust to a reality that has only existed in the last 75 years of human history. We don’t yet have the skills to live in an age of abundance.

Too much consistency, predictability, & convenience. We eat 3 meals a day, spaced out perfectly throughout our waking hours, with a small snack in between. We leave our 72 degree homes to climb into our temperature controlled cars and then spend our evenings in front of a screen. Where is the variation? Where is the possibility for surprise or even inconvenience to slip in? We’ve removed it completely, at potentially great cost to our health and happiness.

We’ve removed too much mystery and texture from everyday life. Ever since the industrial era, our world has become increasingly fixated on efficiency and optimization. Since the enlightenment, we’ve been driven by the idea that reason and rationality are the only sources of authority. These movements brought many good changes, but even a good idea can be taken too far. We’ve lost a sense of wonder in our lives by removing much of what is mysterious and that which was built on faith and tradition.

A way forward

Below are a few rules of thumb that we live by in our family and have found to be useful ways to push back against some of the negative forces of modern life.

Embrace restraints.

So much modern advice is about what to add to your life: a new diet, another self-help tip, a new product. But adding things is fraught with all sorts of complications and unintended effects. There is far more wisdom to be found in the minimalist school of thought. They seek to improve life by taking away. Addition by subtraction. This method has and will continue to stand the test of time.

Look at that which has stood the test of time.

Human history is a storehouse of wisdom. If something has been practiced for hundreds or even thousands of years, you can be pretty certain that the practice is 1) safe and 2) carries forward some wisdom, even if modern science has not yet caught up. Anything “invented” in the past 100 or so years has not yet withstood the filter of time. That doesn’t mean it’s wrong or bad, just that you should be skeptical. Those trying to do good, have often done the most harm.

Add stressors and challenges.

Modern life has removed so much of the variability from life. We rarely ever feel hungry, thirsty, hot, or cold for more than a few minutes. How rarely do we find ourselves out of breath panting for air, or completely alone and quiet for more than an hour? Much of our lives is optimized for consistency and sameness, but the wisdom of nature and tradition suggests that we may be missing something. Many religions, for example, practice periods of fasting and feasting. The seasons give us periods of warm, hot, cool and cold weather. Our muscles respond to acute stress and rest by getting stronger. There is much wisdom here to be rediscovered.

Add novelty, variation, & randomness.

Why do modern people turn to distraction, debt, or addiction? To escape the boredom and monotony of their lives. Boredom, without doubt, has been around since the beginning of history, but in our modern world we have created the perfect environment for it to flourish. By allowing volatility, randomness, and periodic change back into our lives we’ll better appreciate comfort when it comes, and learn to embrace the joy of serendipity.

Re-enchant your world.

A flourishing life is filled with beauty and wonder. Without these ingredients the world can feel cold and mechanical, and the void will get filled with something less good for your soul. The re-enchantment of life starts by slowing down, it cannot be rushed. Find ways to add non-productive, not-economic activities back into your life. Let them lead you towards delight and gratitude.

With the right tools and mindset, the modern world can still be a place where humans live and flourish. We can be grateful for all the areas where real progress has been made, without forgetting that tradition, simplicity, variety, and wonder still have an important role to play.

Mike (and his wife, Mollie) blog at This Evergreen Home where they share their experience with living simply, intentionally, and relationally in this modern world. You can follow along by subscribing to their twice-weekly newsletter.

How To Live In This World

Wisdom of Sri Gajanana Maharaj of Nashik

N ow let us see how a man should act in worldly life so that he may progress spiritually while leading a life of the world.

To him I will say, “My good friend, continue to do your worldly duties as you are doing now. Only begin the practice of Dhyana Yoga and carry it on and stick to it with perseverance. You can thus kill two birds with one stone. You will be able to lead a worthy worldly life and also to progress spiritually. Try it and you will be convinced of the truth of what is said above from your own experience.”

Now let us see how this can be accomplished. No human being can ever escape from the necessity of doing actions. There are, however, two different ways of doing these actions. In the one, we do all actions with the desire of achieving some object as a consequence of those actions. If our object is fulfilled, we become happy and full of joy. If, on the contrary, we fail in achieving our object and are unsuccessful, we are cast down and we become full of sorrow. Thus we see that the real cause of our happiness or sorrow is not the actions themselves, but the object or motive behind them. If we then abandon the object and do not pay any attention at all to the consequences of our actions, but do them from a sense of duty only, we shall never fall into the clutches of sorrow and our peace of mind will never be disturbed. Actions done with the desire of achieving some object are known as sakama and those done merely from a sense of duty without any object in view are known as nishkama.

Now if we cast a glance at the worldly experiences of our own and of others, what do we see? Do we find that all our actions are successful and that our desires are in every case fulfilled? Do the actual results of our actions correspond to the expectations entertained in our mind regarding them? No. On the contrary, we find that in the majority of cases we are unsuccessful and have to swallow the bitter pill of disappointment. There are various obstacles which intervene and frustrate our desires. We sometimes overcome some expected obstacles and triumph over the difficulties. But almost always we succumb before unexpected obstacles and difficulties. In such circumstances we get confounded, and getting submerged in the slough of despondency are completely at a loss to know what do. We are sometimes quite tired with our life and wish that it were ended. Why is it so? It is because when we do actions with some object in view, all our attention is directed towards the object, and once that is frustrated the equanimity of the mind is entirely disturbed and we become a prey to sorrow and despondency.

If on the other hand we do actions merely from a sense of duty without paying any attention to the result, and taste the fruit of those actions quite naturally as it comes, we shall not be affected either by joy or sorrow and our peace of mind will never be disturbed. This is because vasana (desire) which is the root cause of all sorrow is nullified. To do actions in this manner is known as Nishkama Karma Yoga. If a person follows this method while leading his life in the world he will surely attain Self-realization. Such a person need not renounce the world. Only he must follow this method with great perseverance and firm determination. He must only have the will to do so, and his efforts will surely be crowned with success.

All actions, therefore, which are done by us without any desire of obtaining the fruit, and simply from a sense of duty, are nishkama Such a person is known as a Nishkama Karma Yogi. He easily achieves success in spiritual matters, and in course of time attains the bliss of the Self.

I therefore humbly request you all: Think of all things with an independent and unbiased mind, through practice root out all likes and dislikes and acquire a sense of complete detachment. With Nishkama Karma Yoga carry on your worldly duties and through meditation and practice become one with the universe and enjoy everlasting bliss.

For unknown words, see A Brief Sanskrit Glossary on our website.

NOTE: Atmaprabha, from which this blogpost is taken can be found in Appendix One of our publication Soham Yoga. Other teachings of Sri Gajanana Maharaj can be found in Chapter Three of Soham Yoga.

Best countries to live in the world >> Our new 2022 list

Imagine: you win the lottery and can choose to live anywhere. How do you choose the best countries to live in for you and your family? Gut feel, travel magazines, or throwing a dart at a world map? There’s a better way! Our guide to the best countries in the world to live for Expats.

The Best Countries to Live in 2022

The Top Ten best countries to live in the world in 2022 chosen by the experts at Where Can I Live.

We are Expats who have lived, worked, and traveled in many countries around the globe. We’ve had extensive experience in almost all of those picks. That is why we’re confident that in 2022, Expats from around the world will be choosing one of our Top 10.

Our top 10 countries with their quality of life index.

How do we choose the best countries to live in for 2022?

A great education system for the kids, a secure and stable government, or world-class golf courses. These are all valid reasons to choose a new place to call home. But how do you find this information and balance the factors? We’ve made it easy for you.

We have gathered the essential information for choosing the best countries to live in for Expats. These include ranking countries by these categories.

We haven’t included golf course rankings; we’ll leave that to you to explore!

Best countries to live in for Expats

A recent survey checked in with 20,000 Expats around the world. They rated 48 categories of life in their new home country. These include ease of settling into working abroad, family life, and cost of living. Their 5 Best countries to live in for Expats, based on Expat satisfaction, were:

We know that your views may not be the same as other Expats. However, the large sample size and wide range of categories make this a useful starting point. Expat life is different from living at home. So, this difference is one reason the top Quality of Life indexes by country differ from the favorite places for Expats.

Best Country Indexes

Believe us; there are endless indexes and companies that rank places to live. The indexes use many factors to come up with a shortlist. We have looked at all of them, and our favorite is the Legatum prosperity index.

The index has 12 pillars that it uses to rank countries. They include safety and security, economic stability, and the natural environment. The website allows you to adjust the rankings with the factors you consider important. With the default weight to each of the 12 categories, the top 5 countries for 2021 are:

Are these the best countries to live in? Undoubtedly, the residents of the top 5 have an exceptional quality of life. However, that does not necessarily make them the best countries to move to for Expats. All five have high costs of living, even by Western European standards. They also have relatively high tax rates to fund their exceptional social programs.

So, if you move to one of these countries, will you be able to manage the same standard of living? Only if you have extensive savings or can get a good job.

The United Nations Human Development Report

The United Nations Human Development Report looks at human well-being across the planet. In some ways, it is similar to the Legatum Index we talked about above. Still, it does have some fascinating ideas to consider.

The Human Development report breaks down what it is like to be alive today in countries across the world. It includes factors that are shown to be important to all humans. These include economic stability, literacy, gender equality, and average life expectancy. Inequality is one crucial factor. Countries that rate highly on other things but high on inequality tend to rank lower. These areas of inequality can include gender equality, religious freedom, income equality, and more.

The Human Development report also focuses on three areas.

The report uses these three filters to see how people view their lives. It then uses satisfaction levels to see which are the best countries in the world to live in. Where you live impacts how you experience life, and what you see as important.

The 2020 report includes impacts of COVID-19 and starts to think about climate change. But, the top 10 are very similar to 2019. Living in Norway maintains the number one spot in 2020, as it did in 2019. But Ireland has jumped into second, up from fourth last year.

Here are the best places in the world for human development, according to the report.

We also looked at some popular Expat countries and their change since the first report in 1990.

Cost-of-living and personal finances

Cost-of-living is the day-to-day cost you will incur. These include accommodation, food, utilities, and more. A cost-of-living calculation is tough to do accurately. Some key factors can include:

Given this complexity, it is no wonder that there is so much argument. There are many sites online that have a very questionable methodology. Treat all internet figures with care! Additionally, cost-of-living varies hugely across single countries. For example, in Australia, living in a posh suburb of Sydney will have a very different cost of living to Umina, just a 2-hour drive away.

If you are living in Mauritius or Aruba, anything imported is expensive. At the same time, locally sourced food and produce can be cheap. In Portugal, access to imported goods from Europe is cheap as transportation and duty costs are low. Seafood is cheaper in the Caribbean than it is in Europe.

But, being very clear that you can afford the life you want to live is critical. Even living in paradise will be difficult if you can’t pay your rent or eat.

Cost of living calculations

We’ve written a detailed article on the Cheapest Places to Live. We look at cost-of-living in detail and select the cheapest places to live for Expats on each continent.

One way to get a rough idea is to check out the per diem rates the US Department of State reimburses its employees. A per diem is to cover the cost of food, lodging, transport, and some incidentals. Bermuda is the highest per diem. Here are some of the best countries for Expats as a percentage of Bermuda’s per diem. The ranking is from the most expensive country to the least.

As you can see, the daily cost of living can be as little as 1/2 to 1/3 of Bermuda. Effectively, you would be three times as wealthy in Panama as you would be in Bermuda. The Wall Street Journal has a more straightforward method. Check out their graphic for the price of a beer in 75 different countries.

Quality Healthcare is a must for the best countries to live in

A significant consideration of a move abroad is the healthcare services available. You want to be secure in the knowledge that you can get the services you require to maintain a good quality of life. Happily, in many countries, private healthcare services or global health insurance are aimed directly at the Expat community.