Photo of J. Krishnamurti

What do we mean by death? Though we have theories, speculations and certain observable facts, death is still the unknown.

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What is fear? Fear is not an abstraction, it does not exist independently, in isolation. It comes into being only in relation to something. In the process of relationship, fear manifests itself; there is no fear apart from relationship. Now what is it that you are afraid of? You say you are afraid of death. What do we mean by death? Though we have theories, speculations, and there are certain observable facts, death is still the unknown. Whatever we may know about it, death itself cannot be brought into the field of the known; we stretch out a hand to grasp it, but it is not. Association is the known, and the unknown cannot be made familiar; habit cannot capture it, so there is fear.

Whether we are young, middle-aged or old, death is part of our life, just as love, pain, suspicion and arrogance are. But we do not see death as part of our life; we want to postpone it or put it as far away from us as possible.

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Whether we are young, middle-aged or old, death is part of our life, just as love, pain, suspicion and arrogance are. But we do not see death as part of our life; we want to postpone it or put it as far away from us as possible. So we have a time interval between life and death. What is death? The Christian concept of death and the Asiatic conclusion about reincarnation are just beliefs, and like all beliefs they have no substance. So put those aside. It may be unpleasant; you may not want to face it. You are living now, healthily, having pleasure, fears, anxiety, and tomorrow there is hope, so you don’t want to be concerned with the ending of all this. But if we are intelligent, sane and rational, we have to face not only living, with all its implications, but also the implications of dying. We must know both. That is the wholeness of life, in which there is no division.

You cannot avoid death. You may forget it, you may rationalise it or believe that you will be reborn or resurrected. Do what you will, go to any temple or book, it is always there, in festival and in health.

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You cannot avoid death. You may forget it, you may rationalise it or believe that you will be reborn or resurrected. Do what you will, go to any temple or book, it is always there, in festival and in health. You must live with it to know it; you can’t know it if you are frightened of it; fear only darkens it. To know it and live with it, you must love it. Knowledge of it isn’t the ending of it. It’s the end of knowledge but not of death. To love it is not to be familiar with it; you can’t be familiar with destruction. You can’t love something you don’t know, but you don’t know anything, not even your wife, husband or boss, let alone a total stranger. But yet you must love it, this stranger, the unknown. You only love that of which you are certain, which gives comfort and security. You do not love the uncertain, the unknown; you may love danger, give your life for another or kill another for your country, but this is not love. There’s no profit in knowing death, but strangely death and love always go together; they never separate. You can’t love without death, you can’t embrace without death being there. Where love is, there is also death; they are inseparable.

The mind does not want life to come to an end because it does not know what would happen if it ended. Therefore it is frightened of death.

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Man is afraid that what he has identified himself with will come to an end. So he wants a continuity of this thing called life, never ending. He wants a continuity of his sorrows, of his pleasures, miseries, confusions and conflicts. He wants the same thing to go on and that there will never be an ending. The ending of all this, he calls death. What is the mind doing? The mind is confused, in conflict and despair. It is caught in pleasure and sorrow. The mind calls this living and does not want it to come to an end because it does not know what would happen if it ended. Therefore it is frightened of death.

You can have a lifelong discussion with life but it is not possible with death. Death is so final and absolute.

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You can have a lifelong discussion with life but it is not possible with death. It is so final and absolute. This wasn’t the death of the body; that would be a fairly simple and decisive event. Living with death was quite another matter. There was life and there was death; they were there inexorably united. It wasn’t a psychological death; it wasn’t a shock that drove out all thought, all feeling; it wasn’t a sudden aberration of the brain nor a mental illness. It was none of these things, nor a curious decision of a brain that was tired or in despair. It wasn’t an unconscious wish for death. It was none of these things; these would be immature and so easily connived at. It was something in a different dimension; it was something that defied time-space description.

Death is a word, and it is the word and the image that creates fear. Can you look at death without the image of death?

Krishnamurti, Freedom From the Known

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You cannot be frightened of the unknown because you do not know what the unknown is. So actually there is nothing to be frightened of. Death is a word, and it is the word and image that creates fear. 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 rationalise 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.

Can the end, which is death, be known while living? If we can know what death is while we are alive, we shall have no problem.

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Can the end, which is death, be known while living? If we can know what death is while we are alive, we shall have no problem. It is because we cannot experience the unknown while living that we are afraid of it. Our struggle is to establish a relationship between oneself, which is the result of the known, and the unknown which we call death. Can there be a relationship between the past and something the mind cannot conceive, which we call death? Why do we separate the two? Is it not because our minds can function only within the field of the known, within the field of the continuous? One only knows oneself as a thinker, as an actor, with certain memories of misery, pleasure, love, affection, with various kinds of experience; one only knows oneself as being continuous – otherwise one would have no recollection of oneself as being something. When that something comes to the end, which we call death, there is fear of the unknown, so we want to draw the unknown into the known and our whole effort is to give continuity to the unknown. That is, we do not want to know life, which includes death, but we want to know how to continue and not come to an end. We do not want to know life and death, we only want to know how to continue without ending.

Is it possible, without resistance, without morbidity, without a sadistic or suicidal urge, and while fully alive and mentally vigorous, to enter the house of death? This is possible only when the mind dies to the known, to the self.

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Death is the unknown. The issue is not what death is and what happens thereafter, but for the mind to cleanse itself of the past, of the known. Then the living mind can enter the abode of death; it can meet death, the unknown. Accident, disease and old age bring death, but under these circumstances it is not possible to be fully conscious. There is pain, hope or despair, fear of isolation, and the mind, the self, is consciously or unconsciously battling against death, the inevitable. With feudal resistance against death, we pass away. But is it possible – without resistance, without morbidity, without a sadistic or suicidal urge, and while fully alive and mentally vigorous – to enter the house of death? This is possible only when the mind dies to the known, to the self. So our problem is not death, but for the mind to free itself from the centuries of gathered psychological experience, from ever-mounting memory, and the strengthening and refining of the self.

Death puts an end to all our attachments, however superficial or deep.

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Death puts an end to all our attachments, however superficial or however deep. The attachment of the monk, the sannyasi, the attachment of the housewife, the attachment to one’s family, every form of attachment must end with death. There are several problems involved in this: one, the question of immortality. Is there such a thing as immortality? That is, that which is not mortal, for mortal implies that which knows death. The immortal is that which is beyond time and is totally unaware of this ending. Is the self, the ‘me’, immortal? Or does it know death? The self can never become immortal. The ‘me’, the I, with all its qualities is put together through time, which is thought; that self can never be immortal. One can invent an idea of immortality, an image, a god, a picture and hold to that and derive comfort from it, but that is not immortality.

There is no creation if death does not sweep away all the things that the brain has put together to safeguard a self-centred existence.

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It was a splendid morning. The sun was everywhere and every leaf was stirring. It was a good morning for a drive, to see the beauty of the land. It was a morning that was made new by death – not the death of decay, disease or accident but the death that destroys for creation to be. There is no creation if death does not sweep away all the things that the brain has put together to safeguard a self-centred existence. Death, previously, was a form of continuity; death was associated with continuity. Now with death comes a new existence, a new experience, a new breath and a new life. The old ceases and the new is born, and the new gives place to yet another new. Death is the means to a new state, a new invention, a new way of life, a new thought, a new horizon, a new breath. It is death, absolute and final.

The new is only in death from moment to moment. There must be death every day for the unknown to be.

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Death is inevitable. Continuity can be ended, or it can be nourished and maintained. That which has continuity can never renew itself, it can never be the new, it can never understand the unknown. Continuity is duration, and that which is everlasting is not the timeless. Through time, duration, the timeless is not. There must be ending for the new to be. The new is not within the continuation of thought. Thought is continuous movement in time; this movement cannot enclose within itself a state of being which is not of time. Thought is founded on the past, its very being is of time. Time is not only chronological but it is thought as a movement of the past through the present to the future; it is the movement of memory, of the word, the picture, the symbol, the record, the repetition. Thought, memory, is continuous through word and repetition. The ending of thought is the beginning of the new; the death of thought is life eternal. There must be constant ending for the new to be. That which is new is not continuous; the new can never be within the field of time. The new is only in death from moment to moment. There must be death every day for the unknown to be. The ending is the beginning, but fear prevents the ending.

Death is total nothingness.

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Death is absolute and final. And then there is nothing, neither past nor future. Nothing. There is no giving birth to anything. There is no despair, no seeking; complete death without time; looking out of great depths. Death is there without the old or the new. It is death without a smile or tear. It is not a mask covering up, hiding a reality. The reality is death and there is no need for cover. Death has wiped away everything and left nothing. This nothing is the dance of the leaf, it is the call of that child. It is nothing and there must be nothing. What continues is decay, the machine, the habit, the ambition. There is corruption but not in death. Death is total nothingness. It must be there, for out of that, life is, love is. For in this nothingness, creation is. Without absolute death, there is no creation.

Death is a renewal 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.

Krishnamurti, Freedom From the Known

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If you die to everything you know, including your family, your memories and 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 those 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 the things you are bitter about. If you have ever died to one of your pleasures, the smallest or the greatest, naturally, without any enforcement or argument, 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.

I am living a life of the whole of humanity, and if I understand death, if I understand grief, I am cleansing the whole consciousness of mankind.

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You tell me, ‘Your consciousness is not yours; you suffer as other people suffer.’ I do not reject what you say, for it makes sense, it is sane and I see that in what you have told me there can perhaps be peace in the world. I say to myself, ‘Can I be free from fear? I see that I am responsible, totally, for the whole of consciousness.’ I see that when I’m investigating fear, I’m helping the total human consciousness to lessen fear. Then death has a totally different meaning. I no longer have fantasies that I am going to sit next to God, or that I am going to heaven through some peculiar nebula. I am living a life which is not my own particular life. I am living a life of the whole of humanity and if I understand death, if I understand grief, I am cleansing the whole consciousness of mankind. That is why it is important to understand the meaning of death, and perhaps find that death has great significance, great relationship with love – because where you end something, love is. When you end attachment completely then love is.

Like the leaves that fall from a tree, all things are impermanent. Nothing endures; there is always change and death.

Krishnamurti, Think on These Things

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Life is not permanent. Like the leaves that fall from a tree, all things are impermanent. Nothing endures; there is always change and death. Have you ever noticed a tree standing naked against the sky, how beautiful it is? Its branches are outlined, and in its nakedness there is a poem, a song. Every leaf has gone and it is waiting for the spring. When the spring comes, it again fills the tree with the music of many leaves, which in due season fall and are blown away. And that is the way of life. But we don’t want anything of that kind: we cling to our children, our traditions, our society, our names and our little virtues, because we want permanency – and that is why we are afraid to die. We are afraid to lose the things we know. But life is not what we would like it to be; life is not permanent at all. Birds die, snow melts away and trees are cut down or destroyed by storms. We want everything that gives us satisfaction to be permanent; we want our position and the authority we have over people to endure. We refuse to accept life as it is in fact. The fact is that life is like the river, endlessly moving on.

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.