Photo of J. Krishnamurti

The function of education is to help you to grow independently so that you are free of ambition and can find your true vocation.

Krishnamurti, Life Ahead

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What is happening in the world? Everybody is fighting somebody. One man feels less than another and struggles to get to the top. There is no love, there is no consideration, there is no deep thought. Our society is a constant battle of man against man. This struggle is born of the ambition to become somebody, and the older people encourage you to be ambitious. They want you to amount to something, to marry someone rich, to have influential friends. Being frightened, ugly in their hearts, they try to make you like themselves; and you in turn want to be like them because you see the glamour of it all. When someone famous comes, everybody bows down to receive him. He loves it, and you love it too. You feel honoured if you know someone connected to him, and you bask in the sunshine of his ambition and achievements. So you are easily caught in the ugly web of the older generation, in the pattern of this monstrous society. Only if you are very alert, constantly watchful, only if you are not afraid and do not accept, but question all the time, only then will you not be caught, but go beyond and create a different world. That is why it is very important for you to find your true vocation. Vocation means something you love to do, which is natural to you. After all, the function of education is to help you to grow independently so that you are free of ambition and can find your true vocation. The ambitious man has never found his true vocation; if he had, he would not be ambitious.

What HAS ambition done in the world? When you see a man struggling to gain, to achieve, to get ahead of somebody else, have you ever asked yourself what is in his heart?

Krishnamurti, Life Ahead

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What has ambition done in the world? When you see a man struggling to gain, to achieve, to get ahead of somebody else, have you ever asked yourself what is in his heart? If you look into your own heart when you are ambitious, when you are struggling to become somebody, spiritually or in the worldly sense, you will find there the worm of fear. The ambitious man is the most frightened of men because he is afraid to be what he is. He says, ‘If remain what I am, I shall be nobody, therefore I must be somebody, I must become a magistrate, a judge, a minister.’ If you examine this process very closely, if you go behind the screen of words and ideas, beyond the wall of status and success, you will find there is fear because the ambitious man is afraid to be what he is. He thinks that what he is in himself is insignificant, poor, ugly; he feels lonely, utterly empty, therefore he says, ‘I must go and achieve something.’ So either he goes after what he calls God, which is just another form of ambition, or he tries to become somebody in the world. In this way his loneliness, his sense of inward emptiness – of which he is really frightened – is covered up. He runs away from
it, and ambition becomes the means through which he can escape.

Ambition, desire and fulfilment inevitably lead to frustration and sorrow.

Krishnamurti, Think on These Things

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Sorrow is the shadow of desire. If I want to be rich or famous, I struggle to reach my goal, pushing others aside and creating enmity; and, even though I may get what I want, sooner or later something invariably happens. I fall ill, or in the very fulfilment of my desire, I long for something more; and there is always death lurking around the corner. Ambition, desire and fulfilment inevitably lead to frustration and sorrow. You can watch this process for yourself. Study older people around you, those who are famous, those who have made names for themselves and have power. Look at their faces, see how sad or how pompous they are. Their faces have ugly lines. They don’t flower in goodness because in their hearts there is sorrow. Is it not possible to live in this world without ambition, just being what you are? If you begin to understand what you are without trying to change it, then what you are undergoes a transformation. One can live in this world anonymously, completely unknown, without being famous, ambitious or cruel. One can live very happily when no importance is given to the self.

Society, as presently constituted, is based on ambition and conflict. Almost everyone accepts this fact as inevitable.

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Society, as presently constituted, is based on ambition and conflict, and almost everyone accepts this fact as inevitable. The individual is conditioned to its inevitability; through education, through various forms of outward and inward compulsion, he is made to be competitive. If he is to fit into this society at all, he must accept the conditions it lays down, otherwise he has a pretty bad time. We seem to think that we have to fit into this society, but why should one?

In love there is no ambition.

Krishnamurti, Life Ahead

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If you find your true vocation, you will help to break down this rotten system completely. Whether you are a gardener, a painter or an engineer, you will be doing something you love with your whole being; and that is not ambition. To do something marvellously well, to do it completely, truly, according to what you deeply think and feel, that is not ambition, and in that there is no fear. To help you discover your true vocation is very difficult because it means the teacher has to pay a great deal of attention to each student to find out what they are capable of. He has to help you not to be afraid, but to question and investigate. You may be a potential writer, a poet or a painter – whatever it is, if you really love to do it, you are not ambitious because in love there is no ambition. So it is very important while you are young that you should be helped to awaken your own intelligence and thereby find your true vocation. Then you will love what you do, right through life, which means there will be no ambition, no competition, no fighting another for position or prestige. Then perhaps you will be able to create a new world. In that new world, all the ugly things of the older generation will cease to exist – their wars, their mischief, their separative gods, their rituals which mean absolutely nothing, their sovereign governments, their violence. That is why the responsibility of the teachers, and of the students, is very great.

A mind that is not concerned with itself, that is free of ambition, a mind that not caught up in its own desires or driven by its own pursuit of success, such a mind is not shallow, and it flowers in goodness.

Krishnamurti, Think on These Things

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Inward beauty gives grace, an exquisite gentleness to outward form and movement. What is this inward beauty without which one’s life is very shallow? Have you ever thought about it? To help you discover what inward beauty is, without which outward form and movement have very little meaning, is one of the functions of right education; and the deep appreciation of beauty is an essential part of life. Can a shallow mind appreciate beauty? It may talk about beauty but can it experience this welling up of immense joy upon looking at something that is really lovely? When the mind is merely concerned with itself and its own activities, it is not beautiful; whatever it does, it remains ugly, limited, and therefore incapable of knowing what beauty is. Whereas a mind that is not concerned with itself, that is free of ambition, a mind that not caught up in its own desires or driven by its own pursuit of success, such a mind is not shallow, and it flowers in goodness. This inward goodness gives beauty even to a so-called ugly face. When there is inward goodness, the ‘ugly’ face is transformed, for inward goodness is really a deeply religious feeling.

All ambition, all desire for success in any direction, creates conflict within and without.

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All ambition, all desire for success in any direction, creates conflict within and without. The ‘how?’ is the way of ambition and conflict, and that very question prevents you from seeing the truth of the problem. The ‘how?’ is the ladder to further success. But we are not now thinking in terms of success or failure, rather in terms of the elimination of conflict; and does it follow that without conflict, stagnation is inevitable? Surely peace comes into being not through safeguards, sanctions and guarantees, but it is there when you are not – you who are the agent of conflict with your ambitions and frustrations.

Ambition breeds mediocrity of mind and heart. Ambition is superficial, for it is everlastingly seeking a result.

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Ambition breeds mediocrity of mind and heart. Ambition is superficial, for it is everlastingly seeking a result. The man who wants to be a saint, or a successful politician, or a big executive, is concerned with personal achievement. Whether identified with an idea, a nation, or a system, religious or economic, the urge to be successful strengthens the ego, the self, whose very structure is brittle, superficial and limited.

Can you live in this world completely without ambition, never comparing yourself to another?

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Can you live in this world completely without ambition, never comparing yourself to another? The moment you compare, there is conflict, envy, and the desire to achieve, to go beyond the other. Can a mind and heart that remembers hurts, insults and things that have made it insensitive and dull, can such a mind and heart know what love is? Is love pleasure? And yet that is what we are pursuing, consciously or unconsciously. Our gods are the result of our pleasure. Our beliefs, our social structure, the morality of society – which is essentially immoral – are the result of our pursuit of pleasure. And when you say, ‘I love you,’ is it love? Love means no separation, no domination, no self-centred activity. To find out what love is, one must deny all this, in the sense of seeing the falseness of it. When you once see something as false – which you have accepted as true, as natural, as human – then you can never go back to it; when you see a dangerous snake or a dangerous animal, you don’t go near it. Similarly, when you actually see that love is none of these things, feel it, observe it, chew it, live with it, be totally committed to it, then you will know what love is.

Each lives in their own ambition, in personal and egotistic pursuits, in their own cocoon.

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If we examine our present relationship with each other closely, be it intimate or superficial, deep or passing, we see is fragmented. Wife or husband, boy or girl, each lives in his own ambition, in personal and egotistic pursuits, in his own cocoon. All these contribute to the factor of bringing about an image in himself and therefore his relationship with another is through that image, therefore there is no actual relationship. I do not know if you are aware of the structure and the nature of this image that one has built around oneself and in oneself. Each person is doing this all the time, and how can there be a relationship with another, if there is that personal drive, envy, competition, greed and all the rest of those things which are sustained and exaggerated in modern society? How can there be relationship with another, if each one of us is pursuing his own personal achievement, his own personal success?

Ambition is at work, ruthless, jealous, feudal.

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Ambition is an odd thing. You say you were not ambitious for yourself, but only for the work to succeed. Is there any difference between personal and so-called impersonal ambition? You would not consider it personal or petty to identify yourself with an ideology and work ambitiously for it; you would call that a worthy ambition, would you not? But is it? Surely, you have only substituted one term for another, ‘impersonal’ for ‘personal; but the drive, the motive is still the same. You want success for the work with which you are identified. For the term ‘I’ you have substituted the term ‘work’, ‘system’, ‘country’, ‘God’, but you are still important. Ambition is still at work, ruthless, jealous, feudal.

Perfection is a glorified form of success, and ambition is blessed by respectability and the representatives and heroes of success.

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Why this everlasting struggle to be perfect, to achieve perfection? The idea, the example, the symbol of perfection is seen as something marvellous, ennobling, but is it? There is an attempt to imitate a perfect example. Is imitation perfection? Is there perfection, or is it merely an idea given to us to keep us respectable? In the idea of perfection, there’s a great deal of comfort and security. A mechanical habit, repeated over and over again, can eventually be perfected; but only habit can be perfected. Thinking or believing the same thing over and over becomes a mechanical habit, and perhaps this is the kind of perfection everyone wants. This cultivates a perfect wall of resistance, which will prevent any disturbance or discomfort. Perfection is a glorified form of success, and ambition is blessed by respectability and the representatives and heroes of success. There’s no perfection; it’s an ugly thing, except in a machine. The attempt to be perfect is, really, to break the record, as in golf; competition is seen as saintly. To compete with your neighbour and with God for perfection is called brotherhood and love. But each attempt at perfection leads only to greater confusion and sorrow, which only gives greater impetus to be more perfect. It’s curious that we always want to be perfect in or with something; this gives the means for achievement. The pleasure of achievement is vanity. Pride in any form is brutal and leads to disaster. The desire for perfection outwardly or inwardly denies love, and without love, do what you will, there’s always frustration and sorrow. Love is neither perfect nor imperfect; it’s only when there’s no love that perfection and imperfection arise. Love never strives after something; it does not make itself perfect. It is the flame without the smoke.

If WE would live at peace with each other, ambition must completely come to an end.

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I do not know if you have ever thought of this problem of acquiring knowledge – whether knowledge does ultimately help us to love, to be free from those qualities which produce conflict in ourselves and with our neighbours; whether knowledge ever frees the mind of ambition. Because ambition is, after all, one of the qualities that destroy relationship, that put man against man. If we would live at peace with each other surely ambition must completely come to an end – not only political, economic, social ambition, but also the more subtle and pernicious ambition, the spiritual ambition – to be something. Is it ever possible for the mind to be free from this accumulating process of knowledge, this desire to know?

Ambition has you by the throat.

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How few see the mountains or a cloud. We look, make some remarks and pass on. Words, gestures and emotions prevent seeing. A tree or a flower is given a name, put into a category and that’s that. You see a landscape through an archway or from a window, and if you happen to be an artist or are familiar with art, you say almost immediately, ‘It is like those medieval paintings,’ or mention the name of a recent painter. If you are a writer, you look in order to describe. Probably you have never seen the curve of a hill or the flowers at your feet; you are caught up in your daily practice, or ambition has you by the throat. If you are a professional of some kind, you probably never see. To see there must be humility whose essence is innocence. There’s that mountain with the evening sun on it; to see it for the first time, to see it as though it had never been seen before, to see it with innocence, to see it with eyes that have been bathed in emptiness, that have not been hurt with knowledge, to see then is an extraordinary experience. The word ‘experience’ is ugly; with it goes emotion, knowledge, recognition and a continuity. It is none of these things; it is something totally new. To see this newness, there must be the humility that has never been contaminated by pride or vanity.

To love, there must be the putting aside of ambition, greed and envy.

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We must work together, that is most natural; but co-operation isn’t a matter of following a blueprint laid down by the state, by the leader of a party or a group, or by any other authority. To work together through fear or through greed for reward is not cooperation. Cooperation comes naturally and easily when we love what we are doing; and then cooperation is a delight. But to love, there must first be the putting aside of ambition, greed and envy.

These quotes only touch on the many subjects Krishnamurti inquired into during his lifetime. His timeless and universal teachings can be explored using the Index of Topics where you will find texts, audio and video related on many themes. Another option is to browse our selection of curated articles or more short quotes. Krishnamurti’s reply when asked what lies at the heart of his teachings can be found here. Many Krishnamurti books are available, a selection of which can be explored here. To find out more about Krishnamurti’s life, please see our introduction and the biography. We also host a weekly podcast, and offer free downloads. Please visit our YouTube channel for hundreds of specially selected shorter clips. Below, you can learn more about Krishnamurti and our charity which he founded in 1968.

Krishnamurti outdoors smiling

Who Was Krishnamurti?

J. Krishnamurti (1895-1986) is widely regarded as one of the greatest thinkers and religious teachers of all time. He spoke throughout the world to large audiences and to individuals, including writers, scientists, philosophers and educators, about the need for a radical change in mankind. Referring to himself, Krishnamurti said:

He is acting as a mirror for you to look into. That mirror is not an authority. It has no authority, it’s just a mirror. And when you see it clearly, understand what you see in that mirror, then throw it away, break it up.

Krishnamurti was concerned with all humanity and held no nationality or belief and belonged to no particular group or culture. In the latter part of his life, along with continuing to give public talks, he travelled mainly between the schools he had founded in India, Britain and the United States, which educate for the total understanding of man and the art of living. He stressed that only this profound understanding can create a new generation that will live in peace.

Krishnamurti reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend man-made belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to mankind’s search for truth. His teaching is timeless, universal and increasingly relevant to the modern age.

I am nobody. It is as simple as that. I am nobody. But what is important is who you are, what you are.

Krishnamurti

Krishnamurti spoke not as a guru but as a friend. His talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicated a sense of freshness and directness, although the essence of his message remained unchanged over the years. When Krishnamurti addressed large audiences, people felt that he was talking to each of them personally, addressing their own particular problem. In his private interviews, he was a compassionate teacher, listening attentively to those who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussing their theories and sometimes enabling them to discern the limitations of their theories.

Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, scientists, psychologists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, in over 60 languages, along with hundreds of audio and video recordings.

Three-quarters portrait photo of Krishnamurti

The Krishnamurti Foundation

Established in 1968 as a registered charity, and located at The Krishnamurti Centre, Krishnamurti Foundation Trust exists to preserve and make available Krishnamurti’s teachings.

The Foundation serves a global audience by providing worldwide free access to Krishnamurti videos, audio and texts to those who may be interested in pursuing an understanding of Krishnamurti’s work in their own lives.

In describing his intentions for the Foundations, Krishnamurti said: 

The Foundations will see to it that these teachings are kept whole, are not distorted, are not made corrupt.