Photo of J. Krishnamurti

What is awareness? In awareness is there any choice, explanation, justification or condemnation? Is there the observer, the chooser?

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What is awareness? Is it within the field of time or is it outside the field of time? What is awareness? Is there in awareness any choice, explanation, justification or condemnation? Is there the observer, the chooser? If there is, is that awareness? So is there an awareness in which there is no observer at all? Obviously. I am aware of that lamp and I do not have to choose when I am aware of that lamp. Is there an awareness in which the observer is totally absent? Not a continuous state of awareness in which the observer is absent, which is a fallacious statement.

Awareness begins on the surface and then goes deeper and deeper. But for most of us, awareness stops at a certain point.

Krishnamurti, Think on These Things

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You see a tree with its leaves sparkling after the rain. You see sunlight shining on the water and on the gay-hued feathers of birds. You see villagers walking to town and hear their laughter. You hear the bark of a dog, or a calf calling to its mother. All this is part of awareness, the awareness of what is around you. Coming a little closer, you notice your relationship to people, to ideas and to things; you observe your reactions to what people say and how your mind is always evaluating, judging, comparing or condemning. This is all part of awareness, which begins on the surface and then goes deeper and deeper. But for most of us, awareness stops at a certain point. We take in the noises and songs, the beautiful and ugly sights, but we are not aware of our reactions to them. We comment and pass by; we don’t inquire into what beauty and ugliness are. To see your reactions, to be more and more alert to every movement of your thought, to observe that your mind is conditioned by the influence of your parents, teachers, race and culture – all this is part of awareness. The deeper the mind penetrates its own thought processes, the more clearly it understands that all forms of thinking are conditioned; therefore the mind is spontaneously very still.

Awareness is observation without condemnation. Awareness brings understanding because there is no condemnation or identification but silent observation.

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Awareness is observation without condemnation. Awareness brings understanding because there is no condemnation or identification but silent observation. If I want to understand something, I must observe, I must not criticise, condemn, or pursue it as pleasure or avoid it as non-pleasure. There must merely be the silent observation of a fact. There is no end in view but awareness of everything as it arises. Observation and the understanding of that observation cease when there is condemnation, identification, or justification. Introspection is self-improvement, and therefore introspection is self-centredness. Awareness is not self-improvement; on the contrary, it is the ending of the self, the ‘I’, with all its peculiar idiosyncrasies, memories, demands and pursuits. In introspection, there is identification and condemnation. In awareness, there is no condemnation or identification; therefore there is no self-improvement.

Through cautious hesitant awareness comes the awareness that the observer is the observed. It is not a superior entity or higher self who becomes aware of this, but awareness itself has revealed it.

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Awareness reveals the different states of one’s mind, the various images and the contradiction between the images, the resulting conflict and the despair at not being able to do anything about it and the various attempts to escape from it. All this has been revealed through cautious hesitant awareness, and then comes the awareness that the observer is the observed. It is not a superior entity who becomes aware of this, it is not a higher self (the superior entity, the higher self, are merely inventions, further images); it is the awareness itself which reveals that the observer is the observed. If you ask yourself a question, who is the entity who is going to receive the answer? And who is the entity who is going to inquire? If the entity is part of consciousness, part of thought, then it is incapable of finding out. What it can find out is only a state of awareness. But if in that state of awareness there is still an entity who says, ‘I must be aware, I must practise awareness’, that again is another image.

Ignorance can be dissipated only by constant awareness of the movements and responses of the self in all its relationships.

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Ignorance is the lack of knowledge of the ways of the self. This ignorance cannot be dissipated by superficial activities and reforms; it can be dissipated only by one’s constant awareness of the movements and responses of the self in all its relationships. We must realise that we are not only conditioned by the environment but that we are the environment, not something apart from it. Our thoughts and responses are conditioned by the values that society, of which we are a part, has imposed upon us. We don’t see that we are the total environment because there are several entities in us, all revolving around the ‘me’, the self. The self is made up of these entities, which are merely desire in various forms. From this conglomeration of desires arises the central figure, the thinker, the will of the ‘me’ and the ‘mine’; and so a division is established between the self and the not-self, between the ‘me’ and the environment or society. This separation is the beginning of conflict, inward and outward. Awareness of this whole process, both the conscious and the hidden, is meditation; and through this meditation, the self is transcended.

Concentration is exclusion. Attention, which is total awareness, excludes nothing

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Concentration is exclusion. Attention, which is total awareness, excludes nothing. Most of us are not aware, not only of what we are talking about but of our environment, the colours around us, the people, the shape of the trees, the clouds, the movement of water. Perhaps it is because we are so concerned with ourselves, with our own petty problems, ideas, pleasures, pursuits and ambitions, that we are not objectively aware. And yet we talk a great deal about awareness. Once in India I was travelling in a car, the chauffeur driving and me sitting beside him. There were three men behind us discussing awareness very intently and asking me questions about it. Unfortunately the driver was looking somewhere else and ran over a goat. The three men were still discussing awareness, totally unaware that we had run over a goat! And with most of us it is the same: we are not aware of outward or inward things. If you want to understand the beauty of a bird, a fly, a leaf or a person, you have to give your whole attention, which is awareness. And you can give your whole attention only when you care, which means that you really love to understand – then you give your whole heart and mind to find out.

Awareness is the silent and choiceless observation of ‘what is’. In this awareness, a problem unrolls itself and is fully and completely understood.

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Problems will always exist where the activities of the self are dominant. To be aware what are, and what are not, the activities of the self needs constant vigilance. This vigilance is not disciplined attention, but an extensive awareness which is choiceless. Disciplined attention gives strength to the self; it becomes a substitute and a dependence. Awareness, on the other hand, is not self-induced, nor is it the outcome of practice; it is understanding the whole content of the problem, hidden as well as superficial. The surface must be understood for the hidden to show itself; the hidden cannot be exposed if the surface mind is not quiet. This whole process is not verbal, nor is it a matter of mere experience. Verbalisation indicates dullness of mind; and experience, being cumulative, makes for repetitiousness. Awareness is not a matter of determination, for purposive direction is resistance, which tends towards exclusiveness. Awareness is the silent and choiceless observation of what is; in this awareness the problem unrolls itself and is fully and completely understood. A problem is never solved on its own level; being complex, it must be understood in its total process. Trying to solve a problem on only one level leads to further conflict and confusion. For the resolution of a problem, there must be this awareness, this passive alertness which reveals its total process.

Sensitive awareness, without choice, of the totality of life, is intelligence.

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Intelligence is sensitive awareness of the totality of life – with its problems, contradictions, miseries and joys. To be aware of all this, without choice or being caught by any one of its issues, and to flow with the whole of life, is intelligence. This intelligence is not the result of influence and environment; it is not the prisoner of either and so can understand them and be free of them. Consciousness is limited, open or hidden, and its activity, however alert, is confined within the borders of time – intelligence is not. Sensitive awareness, without choice, of the totality of life is intelligence. This intelligence cannot be used for gain and profit, personal or collective. This intelligence is destruction and so the form has no significance and reform then becomes retrogression. Without destruction, all change is modified continuity. Psychological destruction of all that has been, not mere outward change, is the essence of intelligence.

Out of choiceless awareness, perhaps the door will open and you will know that dimension in which there is no conflict and no time.

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Verbally we can only go so far. What lies beyond cannot be put into words because the word is not the thing. We can describe and explain, but no words or explanations can open the door. What will open the door is daily awareness and attention – awareness of how we speak, what we say, how we walk, what we think. What will open the door is not your volition or desire. You cannot possibly invite this ‘other’; all you can do is be sane, rational and orderly. Then perhaps, if you are lucky, the window will open and the breeze will come in. Or it may not. It depends on the state of your mind. And that state of mind can be understood only by yourself, by watching it and never trying to shape it, never taking sides, opposing, agreeing, justifying, condemning or judging – which means watching it without any choice. And out of this choiceless awareness, perhaps the door will open and you will know that dimension in which there is no conflict and no time.

The foundation for true meditation is that passive awareness which is the total freedom from authority and ambition, envy and fear.

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Meditation has no beginning and no end; in it there’s no achievement and no failure, no gathering and no renunciation; it is a movement without finality and so beyond and above time and space. The experiencing of it is the denying of it, for the experiencer is bound to time and space, memory and recognition. The foundation for true meditation is that passive awareness which is the total freedom from authority and ambition, envy and fear. Meditation has no meaning, no significance whatsoever without this freedom, without self-knowing; as long as there’s choice there’s no self-knowing. Choice implies conflict which prevents the understanding of what is. Wandering off into some fancy, into some romantic beliefs, is not meditation; the brain must strip itself of every myth, illusion and security and face the reality of their falseness. There’s no distraction, everything is in the movement of meditation. The flower is the form, the scent, the colour and the beauty that is the whole of it. Tear it to pieces actually or verbally, then there is no flower, only a remembrance of what was, which is never the flower. Meditation is the whole flower in its beauty, withering and living.

When the brain is completely quiet and empty – which demands astonishing awareness and attention – it is the beginning of meditation.

Krishnamurti, What is Meditation?

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A mind crippled with sorrow and problems, with its vanities and the urge to fulfil, a mind that is frustrated and caught in nationalism – all the petty little things of life – such a mind has no space. It is not empty and therefore is utterly incapable of observing. When a shallow, petty mind says, ‘I must explore something beyond,’ it has no meaning. It must explore itself, not whether there is something beyond. When the brain is completely quiet and empty – which demands astonishing awareness and attention – it is the beginning of meditation. Then it can see, listen, observe. Then it will find out if there is something beyond measure.

To bring about a change, you must be aware, you must watch every word, what you feel and think, go into yourself profoundly. Perhaps then, out of that awareness, comes meditation.

Krishnamurti, What is Meditation?

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If I am aware I’m neurotic, I am already coming out of that neuroticism. But most of us are not aware of our peculiarities and slightly unbalanced states, our exaggerations, idiosyncrasies and fixations. To be aware of this neurotic condition requires attention, watching, but we have not the energy, time or inclination to observe ourselves; we would rather go to an analyst or somebody to do the job for us and complicate our life further. If you are aware that you are neurotic – not only superficially but deeply, as most of us are – then to bring about a change, you must be aware, you must watch every word, what you feel and think, go into yourself profoundly. Perhaps then, out of that awareness, comes meditation.

Be aware of inattention, not practise how to be attentive. If you are aware of your inattention, out of that awareness is attention.

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Any system or method that teaches you how to meditate is false. One can see why, intellectually, logically, for if you practise something according to a method, however noble or ancient, modern or popular, you are making yourself mechanical, you are doing something over and over again in order to achieve something. In meditation, the end is not different from the means. But a method promises you something; it is a means to an end. If the means is mechanical, the end is also something brought about by the machine – the mechanical minds says, ‘I’ll get something.’ One has to be completely free from all methods and systems. That is already the beginning of meditation; you are already denying something which is utterly false and meaningless. There are those who try to practise awareness. Can you practise awareness? If you are practising awareness, you are all the time being inattentive. So, be aware of inattention, not practise how to be attentive. If you are aware of your inattention, out of that awareness is attention – you don’t have to practise it.

If there is awareness of the body, the body becomes very, very sensitive, like a beautiful instrument. The same with the heart; that is, it is never hurt and can never hurt another.

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The body must be highly sensitive. Not gross, not overindulging in eating, drinking, sex, and all the things that make the body coarse, dull and heavy. You have to understand all this, and the very seeing the fact of it makes you eat less and gives the body its own intelligence. If there is awareness of the body, which is not being forced, then the body becomes very, very sensitive, like a beautiful instrument. The same with the heart; that is, it is never hurt and can never hurt another. Not to hurt and not to be hurt is the innocency of the heart.

Outward and inward awareness is an unitary process that brings about a total integration of human understanding.

Krishnamurti, Life Ahead

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Longer text

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.