| Title : |
Total Freedom |
| ISBN : |
0-06-064880-5 |
| Author : |
J. Krishnamurti |
| Description : |
Total Freedom is both an introduction to Krishnamurti and an essential, extensive collection. |
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| The following quotes are in our database.......
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| Pg-1 | "You may remember the story of how the devil and a friend of his were walking down the street when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, "What did that man pick up?" "He picked up a piece of truth," said the devil. "That is a very bad business for you, then," said his friend. "Oh, not at all," the devil replied, "I am going to let him organize it."
I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect.
That is my point of view, and I adhere to that absolutely and un-conditionally.
" | | Pg-31 | "self-discipline implies a mind that is tethered to a particular thought or belief or ideal, a mind that is held by a condition; and as an animal that is tethered to a post can only wander within the distance of its rope, so does the mind which is tethered to a belief, which is perverted through self-discipline, wander only within the limitation of that condition. Therefore, such a mind is not mind at all, it is incapable of thought. It may be capable of adjustment between the limitations of the post and the farthest point of its reach; but such a mind, such a heart cannot really think and feel.
" | | Pg-39 | "So through death there is, first of all, the full consciousness of emptiness, which you have been carefully evading. Hence, where there is dependence there must be emptiness, shallowness, insufficiency and, therefore, sorrow and pain. We don't want to recognize that; we don't see that that is the fundamental cause. So we begin to say, "I miss my friend, my husband, my wife, my child. How am I to overcome this loss? How am I to overcome this sorrow?" Now, all overcoming is but substitution. In that there is no understanding and, therefore, there can only be further sorrow
" | | Pg-170 | "Do we really want to stop war, inwardly as well as outwardly? After all, war is merely the dramatic outward expression of our inward struggle, is it not? And can each one of us cease to be ambitious? Because as long as we are ambitious, we are ruthless, which inevitably produces conflict between ourselves and other individuals, as well as between one group or nation and another. This means, really, that as long as you and I are seeking power in any direction, power being evil, we must produce wars. And is it possible for each one of us to investigate the process of ambition, of competition, of wanting to be somebody in the field of power, and put an end to it? It seems to me that only then can we as individuals step out of this culture, this civilization that is producing wars.
" | | Pg-175 | "Now, how is the mind to be free? Will the mind ever be free if it follows a method to be free? Can any method, any practice, any system, however noble, however new or tried out for centuries, make the mind free? Or does the method merely condition the mind in a particular way, which we then call freedom? The method will produce its own results, will it not? And when the mind seeks a result through a method, the result being freedom, will such a mind be free?
" | | Pg-177 | "When you look into a mirror you see your face as it is; you may wish that some parts of it were different, but the actual fact is shown in the mirror. Now, can you look at your conditioning in a similar way? Can you be totally aware of your conditioning without the desire to alter it? You are not aware of it totally when you wish to change it, when you condemn it, or compare it with something else. But when you can look at the fact of your conditioning without comparison, without judgment, then you are seeing it as a total thing, and only then is there a possibility of freeing the mind from that conditioning.
" | | Pg-180 | "It is only the religious man who can bring about a fundamental revolution, but the man who has a belief, a dogma, who belongs to any particular religion, is not a religious man. The religious man is he who understands the whole process of so-called religion, the various forms of dogma, the desire to be secure through certain formulas of ritual and belief. Such an individual breaks away from the framework of organized religion, from all dogma and belief, and seeks the highest; and it is he who is truly revolutionary because every other form of revolution is fragmentary and, therefore, inevitably brings about further problems. But the man who is seeking to find out what is truth, what is God, is the real revolutionary because the discovery of what is truth is an integrated response and not a fragmentary response.
" | | Pg-182 | "Life is a movement, an endless movement, and to inquire into this extraordinary thing called life, with all its innumerable aspects, one must ask fundamental questions and never be satisfied with answers, however satisfactory they may be, because the moment you have an answer, the mind has concluded, and conclusion is not life-it is merely a static state. So what is important is to ask the right question and never be satisfied with the answer, however clever, however logical, because the truth of the question lies beyond the conclusion, beyond the answer, beyond the verbal expression. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial. It is only the mind that asks a fundamental question and is capable of pursuing that question to the end that can find out what is truth.
" | | Pg-265 | "From that observation one begins to learn what real intelligence is. Not the intelligence that is obtained from a book, or out of experience; that is not intelligence at all. Intelligence has nothing whatsoever to do with thought. Intelligence operates when the mind sees the whole, the endless whole-not my country, my problems, my little gods, my meditations. It sees the whole implication of living. And this quality of intelligence has its own tremendous energy.
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