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Browsing, again looking for something else, I found this bit:
Now take the question of death which is an immense problem to most people. You know death, there it is walking every day by your side. Is it possible to meet it so completely that you do not make a problem of it at all? In order to meet it in such a way all belief, all hope, all fear about it must come to an end, otherwise you are meeting this extraordinary thing with a conclusion, an image, with a premeditated anxiety, and therefore you are meeting it with time.
Time is the interval between the observer and the observed. That is, the observer, you, is afraid to meet this thing called death. You don't know what it means; you have all kinds of hopes and theories about it; you believe in reincarnation or resurrection, or in something called the soul, the atman, a spiritual entity which is timeless and which you call by different names. Now have you found out for yourself whether there is a soul? Or is it an idea that has been handed down to you? Is there something permanent, continuous, which is beyond thought? If thought can think about it, it is within the field of thought and therefore it cannot be permanent because there is nothing permanent within the field of thought. To discover that nothing is permanent is of tremendous importance for only then is the mind free, then you can look, and in that there is great joy.
You cannot be frightened of the unknown because you do not know what the unknown is and so there is nothing to be frightened of. Death is a word, and it is the word, the image, that creates fear. So can you look at death without the image of death? As long as the image exists from which springs thought, thought must always create fear. Then you either rationalize your fear of death and build a resistance against the inevitable or you invent innumerable beliefs to protect you from the fear of death. Hence there is a gap between you and the thing of which you are afraid. In this time-space interval there must be conflict which is fear, anxiety and self-pity. Thought, which breeds the fear of death, says, `Let's postpone it, let's avoid it, keep it as far away as possible, let's not think about it' - but you are thinking about it. When you say, `I won't think about it', you have already thought out how to avoid it. You are frightened of death because you have postponed it.
We have separated living from dying, and the interval between the living and the dying is fear. That interval, that time, is created by fear. Living is our daily torture, daily insult, sorrow and confusion, with occasional opening of a window over enchanted seas. That is what we call living, and we are afraid to die, which is to end this misery. We would rather cling to the known than face the unknown - the known being our house, our furniture, our family, our character, our work, our knowledge, our fame, our loneliness, our gods - that little thing that moves around incessantly within itself with its own limited pattern of embittered existence.
We think that living is always in the present and that dying is something that awaits us at a distant time. But we have never questioned whether this battle of everyday life is living at all. We want to know the truth about reincarnation, we want proof of the survival of the soul, we listen to the assertion of clairvoyants and to the conclusions of psychical research, but we never ask, never, how to live - to live with delight, with enchantment, with beauty every day. We have accepted life as it is with all its agony and despair and have got used to it, and think of death as some- thing to be carefully avoided. But death is extraordinarily like life when we know how to live. You cannot live without dying. You cannot live if you do not die psychologically every minute. This is not an intellectual paradox. To live completely, wholly, every day as if it were a new loveliness, there must be dying to everything of yesterday, otherwise you live mechanically, and a mechanical mind can never know what love is or what freedom is.
Most of us are frightened of dying because we don't know what it means to live. We don't know how to live, therefore we don't know how to die. As long as we are frightened of life we shall be frightened of death. The man who is not frightened of life is not frightened of being completely insecure for he understands that inwardly, psychologically, there is no security. When there is no security there is an endless movement and then life and death are the same. The man who lives without conflict, who lives with beauty and love, is not frightened of death because to love is to die.
If you die to everything you know, including your family, your memory, everything you have felt, then death is a purification, a rejuvenating process; then death brings innocence and it is only the innocent who are passionate, not the people who believe or who want to find out what happens after death.
To find out actually what takes place when you die you must die. This isn't a joke. You must die - not physically but psychologically, inwardly, die to the things you have cherished and to the things you are bitter about. If you have died to one of your pleasures, the smallest or the greatest, naturally, without any enforcement or argument, then you will know what it means to die. To die is to have a mind that is completely empty of itself, empty of its daily longing, pleasure; and agonies. Death is a renewal, a mutation, in which thought does not function at all because thought is old. When there is death there is something totally new. Freedom from the known is death, and then you are living.
FWIW...Looks very similiar to that Toltec dude in regards to Losing Personal History and Death as an Advisor
Freedom From The Known
Krishnamurti
