Photo of J. Krishnamurti

The pursuit of security creates authority, and that is why you become a slave, a cog in a machine, living without the capacity to think and create.

Krishnamurti, Life Ahead

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You are controlled by tradition. Tradition tells you what to do, and tradition is knowledge. There are books telling you what to do, the government tells you what to do, your parents tell you what to do, society and religion tell you what to do. And what happens to you? You get crushed, you are just broken. You don’t think, act or live vitally, for you are afraid. You say you must obey, otherwise you will be helpless. Which means what? You create authority because you are seeking a safe way of conduct, a secure manner of living. The pursuit of security creates authority, and that is why you become a slave, a cog in a machine, living without the capacity to think and create. When you paint, generally an art teacher tells you how to do it. You see a tree and you copy it. But to paint is to see the tree and express on canvas or paper what you feel about the tree, what it signifies; the movement of the leaves with the whisper of the wind among them. To do that, to catch the movement of light and shade, you must be very sensitive. And how can you be sensitive to anything if you are afraid and saying, ‘I must do this, I must do that, otherwise what will people think?’ Any sensitivity to what is beautiful is gradually destroyed by authority.

Although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority or tyranny of another to twist our minds and our way of life.

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The world accepts and follows traditional approaches. A primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority or tyranny of another to twist our minds and our way of life. If we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to infinite, immeasurable reality.

If there is any form of authority, in the acceptance of that authority there is conformity and following, and that breeds contradiction and disorder.

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If there is any form of authority, in the acceptance of that authority there is conformity and following, and that breeds contradiction and disorder. So: no control, in the usual meaning of the word ‘discipline’, and a total denial of the whole structure and nature of authority, which negates freedom. And yet there must be order. There is the authority of law, of the policeman, the civil authority that one must abide by, but there must be freedom from the authority of the elders with their beliefs, and the authority of one’s own demands, experience and knowledge because all that denies freedom.

The ideal has become my authority, and according to that ideal I try to live. What happens? My life becomes a constant battle between what I am and what I should be.

Krishnamurti, Life Ahead

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There is the authority of the ideal, which is not outward but inward. When we say, ‘I must be good, I must not be envious, I must feel brotherly to everybody,’ we create in our minds the authority of the ideal. Suppose I am intriguing, stupid and cruel – I want everything for myself, I want power. That is the fact, it is what I actually am. But I think I must be brotherly because religious people have said so, and also because it is convenient and profitable to say so – therefore I create brotherhood as an ideal. I am not brotherly, but for various reasons I want to be, so the ideal becomes my authority. In order to live according to that ideal, I discipline myself. I feel envious of you because you have a better coat, or a prettier outfit, or more titles; therefore I say, ‘I must not have envious feelings, I must be brotherly.’ The ideal has become my authority, and according to that ideal I try to live. So what happens? My life becomes a constant battle between what I am and what I should be.

Political, economic or social revolutions are not the answer, for they produce appalling tyrannies or the mere transfer of power and authority into the hands of a different group.

Krishnamurti, Life Ahead

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Political, economic or social revolutions are not the answer, for they produce appalling tyrannies or the mere transfer of power and authority into the hands of a different group. Such revolutions are not at any time the way out of our confusion and conflict. There is a revolution which is entirely different and which must take place if we are to emerge from the endless series of anxieties, conflicts and frustrations in which we are caught. The revolution has to begin, not with theory and ideation – which eventually prove worthless – but with a radical transformation in the mind itself. Such a transformation can be brought about only through right education and the total development of the human being.

Learning only comes into being when there is no fear and when there is no authority.

Krishnamurti On Education

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Acquiring knowledge makes you mechanical but learning makes the mind very fresh, young and subtle. You cannot learn if you are merely following the authority of knowledge. Most educators throughout the world are merely acquiring and imparting knowledge and so are making minds mechanical and incapable of learning. You can only learn when you do not know. Learning only comes into being when there is no fear and no authority. How do you teach mathematics, or any other subject, without authority, and therefore without fear? Fear is essentially involved in competition, whether it is competition in class or in life. To be afraid of being nobody, of not arriving, of not succeeding, is at the root of competition. But when there is fear, you cease to learn. And so it is the function of education to eliminate fear, to see that you do not become mechanical, and at the same time to give you knowledge.

Freedom of action outwardly depends entirely on a mind that is free from inward authority.

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It is the serious mind that really lives and enjoys life, not the mind that is seeking entertainment, gratification or fulfilment. Freedom implies the total abnegation and denial of all inward psychological authority. The younger generation thinks freedom is to spit in the face of the policeman, to do whatever it wants. But the denial of outward authority does not mean complete freedom from all inward, psychological authority. When we understand inward authority, the mind and heart are wholly and completely free, and then we will be able to understand the action of freedom outwardly. Freedom of action outwardly depends entirely on a mind that is free from inward authority. This requires a great deal of patient inquiry and deliberation. It is a matter of primary importance; if it is understood, we will approach the things involved in life and daily living with quite a different quality of mind.

When there is clarity, there is an end to authority.

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Can a confused mind ever seek out what is true? Do what it will, a confused mind can only find further confusion; its search for the higher self, and the response it receives, will be according to its confused state. When there is clarity, there is an end to authority. You say there are moments when your mind is clear, that you are not totally confused, that there is a part of you which is clear; and this supposedly clear part is what you call the higher self, the master, and so on. I am not saying this in any derogatory manner. But can there be one part of the mind which is confused and another part which is not, or is this just wishful thinking? Can clarity know itself as being non-confused? Can confusion recognise clarity? If confusion recognises clarity, then what is recognised is still part of confusion. If clarity knows itself as a state of non-confusion, then it is the result of comparison; it is comparing itself with confusion, and so it’s part of confusion.

To be free of all authority, your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion.

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Having realised that we can depend on no outside authority in bringing about a total revolution within the structure of our own psyche, there is the immensely greater difficulty of rejecting our own inward authority, the authority of our own particular little experiences and accumulated opinions, knowledge, ideas and ideals. You had an experience yesterday which taught you something and what it taught you becomes a new authority – and that authority of yesterday is as destructive as the authority of a thousand years. To understand ourselves needs no authority either of yesterday or of a thousand years because we are living things, always moving, flowing, never resting. When we look at ourselves with the dead authority of yesterday, we will fail to understand the living movement and the beauty and quality of that movement. To be free of all authority, of your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion.

To question spiritual authority – whether Christian authority or the authority of Islam with their book, or your guru with his statements – to question it, to doubt it, is to rely entirely on yourself, be a light to oneself, and that light cannot be lit by another.

Krishnamurti, Mind Without Measure

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To question spiritual authority – whether Christian authority or the authority of Islam with their book, or your guru with his statements – to question it, to doubt it, is to rely entirely on yourself, be a light to oneself, and that light cannot be lit by another. It requires your questioning, your demanding, of not only the outer, the spiritual authority, but of yourself – why you believe – so that your own mind becomes clear, strong, vital, so that there is energy for creative activity. But when you follow somebody, your brain becomes dull, routine, mechanical, which is the very destructive nature of the human mind, or human brain. So please see why this disorder exists in your life, and when you begin to investigate into this disorder, then out of that disorder comes order. When there is the dissipation of causes of disorder, there is order. Then you don’t have to pursue what is order. Order is virtue, order means freedom.

There is no method or system by which the mind can be set free from authority and tradition; if there were, the system would become the dominating factor.

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The very questioning of authority is the end of authority. There is no method or system by which the mind can be set free from authority and tradition; if there were, the system would become the dominating factor. Why do you accept authority, in the deeper sense of that word? You accept authority, as the guru also does, in order to be safe, to be certain, in order to be comforted, to succeed, to reach the other shore. You and the guru are worshippers of success; you are both driven by ambition. Where there is ambition, there is no love; and action without love has no meaning.

The moment one is a light to oneself, all authority is gone, including the authority of the Gita, the gurus and the ashrams.

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The moment one is a light to oneself, all authority is gone, including the authority of the Gita, the gurus and the ashrams. If I am a light to myself, what is my relationship politically, economically, socially? I am a light to myself. I see that very clearly. I have no authority, no guide. Then how do I act with regard to tyranny, the tyranny of the guru and the ashrams? To be a light to oneself means being holistic. Anything that is not holistic is corruption. A holistic man will not deal with corruption.

The moment we discard authority, we are in partnership, and only then is there cooperation and affection.

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We have been taught to conform to the authority of a teacher, a book or a party because it is profitable to do so. The specialists in every department of life, from the priest to the politician, wield authority and dominate us. But any government or teacher that uses compulsion can never bring about the cooperation in relationship essential for the welfare of society. If we are to have right relationship between human beings, there should be no compulsion or even persuasion. How can there be affection and genuine cooperation between those who are in power and those who are subject to power? By dispassionately considering this question of authority and its many implications, by seeing that the very desire for power is in itself destructive, there comes a spontaneous understanding of the whole process of authority. The moment we discard authority, we are in partnership, and only then is there cooperation and affection.

I am neither your authority nor your guru. If you insist on following, if you insist on listening in order to try to learn what he is saying, then there is no relationship.

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Are we journeying together or are you being led? Which is it? If you are being led, if you are following, there is no relationship, because the speaker says, ‘Don’t follow.’ I am neither your authority nor your guru. If you insist on following, if you insist on listening in order to try to learn what he is saying, then there is no relationship. But if you say, ‘I want to learn,’ we are taking a journey together into the extraordinary world in which we live, and that world is ‘me’. I want to penetrate into that ‘me’, I want to learn. Then we are together. Then we have a relationship.

Intelligence has no authority. It is not your intelligence or my intelligence.

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What is the root of obedience, which breeds authority? When one is in disorder and confusion, society becomes utterly chaotic; then that very disorder creates authority, as has happened so often historically. Is the root of accepting authority fear – being in oneself uncertain, without clarity? Then each human being helps to bring about the authority that tells us what to do, as has happened in all religions, sects and communities: the everlasting problem of the guru and the disciple, each destroying the other. The follower then becomes the leader, and this cycle is forever repeating itself. We are studying, in the real sense of the word, the causation of authority. If each of us sees that it is fear, muddle-headedness, or some deeper factor, then the mutual study of it has significance. In studying there may be an exchange of thought and the silent observation of the causation of authority. Then that very study uncovers the light of intelligence, for intelligence has no authority. It is not your intelligence or my intelligence.

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.