Some More Quotes

Insight into Aggression

I'm sentimental,attend philosophical discussion meetings,maintain some timely work,quest for music,My appearance,my feel n awe for girls of peculiar kind,my behavior,my attitude.......blah blah blah

One never says,but I say . " Look, I am like this, let me find out why. Why does one have wounds, pyschological bruises? Why does someone live with them?"

One has to understand the consciousness of mankind, which has brought us to this point


Exposing the contents of the unconscious:
Why do we give such deep significance and meaning to the unconscious?—for after all, it is as trivial as the conscious. If the conscious mind is extraordinarily active, watching, listening, seeing, then the conscious mind becomes far more important than the unconscious; in that state all the contents of the unconscious are exposed; the division between the various layers comes to an end. Watching your reactions when you sit in a bus, when you are talking to your wife, your husband, when in your office, writing, being alone—if you are ever alone—then this whole process of observation, this act of seeing (in which there is no division as the observer and the observed) ends the contradiction.

Is there something that is hidden, which has to be interpreted through dreams, through examination, analysis and so on, which we have called the unconscious? Or is it only that, because you have paid so much attention to the little corner of this field which you call the conscious and have not paid total attention to the whole field, you are not aware of the whole content of the field. To go into this very carefully, you have to look at your own consciousness.

Can you look at your own sorrow with complete silence; not that the thing is so great, or such magnitude, of such complexity that it forces you to be quiet, but the other way round; can you look at it, knowing the magnitude, knowing how extraordinarily complex life and living and death are? Can you look at it completely objectively and silently? I think that is the way out. I use the words “I think” hesitatingly, but really that is the only way out.

when you know the fact as it actually is, without interpretation, without having an opinion about it, without any ideation, ideals, or judgements, then I think there is the ending of sorrow.

Can we hold any problem—hold it and not try to solve it—try to look at it as we would hold a precious, exquisite jewel? The very beauty of the jewel is so attractive, so pleasurable that we keep looking at it. In the same way if we could hold our sorrow completely, without a movement of thought or escape, then that very action of not moving away from the fact brings about a total release from that which has caused pain.

Why does thought create the image and hold on to that sensation? Is it possible to look at the shirt, touch it—sensation—and stop, not allow thought to enter into it?

Desire is born when thought gives a shape, an image, to sensation. Now, sensation is the way of existence, it is part of existence. But you have learnt to suppress, conquer, or live with desire with all its problems. Now, if you understand this, not intellectually but actually, that when thought gives shape to sensation, at that second desire is born, then the question arises: Is it possible to see and touch the car—which is sensation—but not let thought create the image? So keep a gap.

Please listen. Observe it in yourself, and observe the people around you. And observe this waste of energy, the battle. Not the implications of sex, not the actual act, but the ideals, the images, the pleasure—the constant thought about them is a waste of energy. And most people waste their energy either through denial, or through a vow of chastity, or in thinking about it endlessly.

The only source of self-forgetfulness

In every field, in every activity, you are indulging and emphasizing yourself, your importance, your prestige, your security. Therefore there is only one source of self-forgetfulness, which is sex, and that is why the woman or the man becomes all-important to you and why you must possess. So you build a society which enforces that possession, guarantees you that possession, and naturally sex becomes the all-important problem when everywhere else the self is the important thing. And do you think, sirs, that one can live in that state without contradiction, without misery, without frustration? But when there is honestly and sincerely no self-emphasis, whether in religion or in social activity, then sex has very little meaning. It is because you are afraid to be as nothing—politically, socially, religiously—that sex becomes a problem, but if in all these things you allowed yourself to diminish, to be the less, you would see that sex becomes no problem at all.

Courtesy:jkrishnamurti.org