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Jiddu Krishnamurti Quotes

To free the mind from all conditioning, you must see the totality of it without thought. This is not a conundrum; experiment with it and you will see. Do you ever see anything without thought? Have you ever listened, looked, without bringing in this whole process
of reaction? You will say that it is impossible to see without thought; you will say no mind can be unconditioned. When you say that, you have already blocked yourself by thought, for the fact is you do not know.

So can I look, can the mind be aware of its conditioning? I think it can. Please experiment. Can you be aware that you are a Hindu, a Socia list, a Communist, this or that, just be aware without saying that it is right or wrong? Because it is such a difficult task just to see, we say it is impossible. I say it is only when you are aware of this totality of your being without any reaction that the conditioning goes, totally. deeply—which is really the freedom from the self.
When there is love, sex is never a problem - it is the lack of love that creates the problem.
All thinking obviously is conditioned; there is no such thing as free thinking. Thinking can never be free, it is the outcome of our conditioning, of our background, of our culture, of our climate, of our social, economic, political background. The very books that you read and the very practices that you do are all established in the background, and any thinking must be the result of that background. So if we can be aware—and we can go presently into what it signifies, what it means, to be aware—perhaps we shall be able to unconditional the mind without the process of will, without the determination to uncondition the mind.

Because the moment you determine, there is an entity who wishes, an entity who says, “I must uncondition my mind.” That entity itself is the outcome of our desire to achieve a certain result, so a conflict is already there. So, it is possible to be aware of our conditioning, just to be aware—in which there is no conflict at all. That very awareness, if allowed, may perhaps burn away the problems.
The desire to free oneself from conditioning only furthers
conditioning. But if, instead of trying to suppress desire, one understands the whole process of desire, in that very understanding there comes freedom from conditioning. Freedom from conditioning is not a direct result. Do you understand? If I set about deliberately to free myself from my conditioning, that desire creates its own conditioning. I may destroy one form of conditioning, but I am caught in another. Whereas, if there is an understanding of desire itself, which includes the desire to be free, then that very understanding destroys all conditioning. Freedom from conditioning is a by product; it is not important. The important thing is to understand what it is that creates conditioning.
There is chastity only when there is love. When there is love, the problem of sex ceases; and without love, to pursue the ideal of bramacharya is an absurdity because the ideal is unreal. The real is that which you are, and if you don't understand your own mind, the workings of your own mind, you will not understand sex because sex is a thing of the mind.
Is there attention without anything absorbing the mind? Is there attention without concentrating upon an object? Is there attention without any form of motive, influence, compulsion? Can the mind give full attention without any sense of exclusion? Surely it can, and that is the only state of attention; the others are mere indulgence, or tricks of the mind. If you can give full attention without being absorbed in something, and without any sense of exclusion, then you will find out what it is to meditate; because in that attention there is no effort, no division, no struggle, no search for a result. So meditation is a process of freeing the mind from systems, and of giving attention without either being absorbed, or making an effort to concentrate.

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