“. . .
So when you see what life is, in which there is no love, no beauty, no freedom, you ought to shed tears. You see actually how barren life is; and this barren life is the result of your culture, of your sacred books, that say not to look at the sky because there is beauty and that beauty might be transferred to a woman; that say that if you are to be a religious man you must withdraw from the world, deny the world; that the world is an illusion, so escape from it. And your life shows that you have escaped from it.
So if you can observe your life, you will find out for yourself what love is; in that lies great passion. Not love, passion; the word passion comes from sorrow. The root meaning of that word passion is sorrow. Do you know what it means to suffer? Not how to escape from suffering, or what to do about suffering, but to suffer, to have great pain inwardly. When there is no movement of escape from that sorrow, out of that comes great passion, which is compassion.
And we must also find what death is – not at the last minute, not when you are sick, unconscious, diseased, incapable of observing with clarity. Old age, disease, and death happen to everybody, so find out while you are young, fresh, active, alive what death means. The organism does wear out; old age is natural. The organism can last longer depending on the kind of life one leads; if your life is a battlefield from the moment you are born till you die, then your body is worn out quicker; through emotional tension the heart becomes weaker. This is an established fact. To find out the meaning and significance of death when one is active, there must be no fear. Most of us are frightened of death, frightened of leaving the things we have known, frightened of leaving our family, frightened of leaving the things that we have accumulated, of letting go of our knowledge, our books, our office, all that we have collected. Not knowing what is going to happen when you die, the mind, which is thought, says that there must be a different kind of life, that your individual lives must continue somehow.
Then you have the whole structure of belief. You speak of reincarnation, but have you ever looked at what is going to incarnate in a next life? What is it that is to be reborn in a next life? All your accumulations of your knowledge, right? All your thoughts, all the activities, all the goodness or the evil or the ugly things that you have done. Because you think that what you do now is going to react in a next life. You all believe that most hopefully, don’t you? If you really believe it, then what matters is what you do now, know you behave now, what you conduct is now, because in the next life you are going to pay for it. That is if you believe in karma. So, if you are really caught in the network of this belief, then you must pay complete attention to your life now; what you do, what you think, how you treat another. But you don’t believe it so deeply. That’s just a comfort, an escape, a worthless word.
Find out what it means to die – not physically, that’s inevitable – but to die to everything that is known, to die to your family, to your attachments, to all the things that you have accumulated, the known, the known pleasures, the known fears. Die to that every minute and you will see what it means to die so that the mind is made fresh, young, and therefore innocent, so that there is incarnation not in a next life, but in the next day. To incarnate the next day is far more important that in the future, so that your mind is astonishingly innocent. The word innocence means a mind that is incapable of being hurt. Do you understand the beauty of it? A mind that can never be hurt is an innocent mind. Therefore a mind that has been hurt must die to the hurts every day so that it comes the next morning fresh, clear, unspotted, with no scar. That is the way to live. That is not a theory; it’s for you to do it.
. . . ”
p. 104 – 106
“Inward Revolution: Bringing About Radical Change in the World”
– J. Krishnamurti