Photo of J. Krishnamurti

Your parents, your teachers, the society around you, all tell you that you must be disciplined, controlled. Why? Is there any necessity for discipline at all?

Krishnamurti, Think on These Things

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Have you ever considered why we are disciplined, or why we discipline ourselves? Political parties all over the world insist that the party discipline be followed. Your parents, your teachers, the society around you, they all tell you that you must be disciplined, controlled. Why? And is there really any necessity for discipline at all? I know we are accustomed to think that discipline is necessary – the discipline imposed either by society, by a religious teacher, by a particular moral code, or by our own experience. The ambitious man who wants to achieve, who wants to make a lot of money, who wants to be a great politician – his very ambition becomes the means of his own discipline. So everyone around you says that discipline is necessary: you must go to bed and get up at a certain hour, you must study, pass examinations, obey your father and mother, and so on. Now, why should you be disciplined at all?

Can the mind become completely still without coercion, compulsion or discipline? Discipline is will, resistance, suppression, conformity, fitting into a preestablished pattern.

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Can the mind be completely, absolutely still? It can only be stilled, they say, through discipline, control, through a particular system. Can a system, a discipline, a conformity make the mind quiet, really quiet? Or does following a system, practising day after day, make the mind mechanical? Being mechanical, you can control it like any other machine, but the brain is not quiet – it has been shaped and conditioned by the system it has practised. We think such control is quietness or stillness, but it is not. Can the mind become completely still without coercion, compulsion or discipline? Discipline is will, resistance, suppression, conformity; fitting into a preestablished pattern. If you do that, you are forcing the mind, through conflict, to conform to the pattern established by the system. So discipline in the ordinary sense of the word is out. Discipline really means learning, not conforming, not suppressing, not controlling. So can the whole structure of the brain and mind be completely quiet without any form of distortion by will, by desire, by thought?

You use discipline and control as a means to gain tranquillity. Discipline implies conformity to a pattern; you control in order to be this or that. Isn’t discipline, in its very nature, violence?

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You use discipline and control as a means to gain tranquillity. Discipline implies conformity to a pattern; you control in order to be this or that. Isn’t discipline, in its very nature, violence? It may give you pleasure to discipline yourself, but isn’t that very pleasure a form of resistance which only breeds further conflict? Isn’t the practice of discipline the cultivation of defence? And what is defended is always attacked. Does not discipline imply the suppression of ‘what is’ in order to achieve a desired end? Suppression, substitution and sublimation only increase effort and bring about further conflict. You may succeed in suppressing a disease, but it will continue to appear in different forms until it is eradicated. Discipline is the suppression, the overcoming of ‘what is’. Discipline is a form of violence; through a wrong means we hope to gain the right end. Through resistance, how can there be the free, the true? Freedom is at the beginning, not at the end; the goal is the first step, the means is the end. The first step must be free.

Fear is the basis of all discipline.

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Fear is the basis of all discipline: the fear of not being successful, of being punished, of not gaining. Discipline is imitation, suppression, resistance, and whether it is conscious or unconscious, it is the result of fear. Isn’t fear one of the factors of disintegration? ‘With what would you replace discipline? Without discipline there would be even greater chaos than now. Is not some form of discipline necessary for action?’ Understanding the false as the false, seeing the true in the false, and seeing the true as the true, is the beginning of intelligence. It is not a question of replacement. You cannot replace fear with something else; if you do, fear is still there. You may successfully cover it up or run away from it, but fear remains. It is the elimination of fear, and not the finding of a substitute for it, that is important. Discipline in any form whatsoever can never bring freedom from fear. Fear has to be observed, studied, understood. Fear is not an abstraction; it comes into being only in relation to something, and it is this relationship that has to be understood. To understand is not to resist or oppose. Is not discipline, then, in its wider and deeper sense, a factor of disintegration? Is not fear, with its consequent imitation and suppression, a disintegrating force?

We feel that we must, through some kind of discipline, subjugate or control the brute, ugly thing in us. Is that brute, ugly thing controllable through discipline?

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Why do we discipline ourselves? Can discipline and intelligence go together? We feel that we must, through some kind of discipline, subjugate or control the brute, ugly thing in us. Is that brute, ugly thing controllable through discipline? What do we mean by discipline? A course of action that promises a reward, a course of action which, if pursued, will give us what we want; a pattern of conduct which, if practised diligently, sedulously, very ardently, will give me, in the end, what I want. It may be painful, but I am willing to go through it to get that. The self, which is aggressive, selfish, hypocritical, anxious, fearful, that self, which is the cause of the brute in us, we want to transform, subjugate, destroy. How is this to be done? Is it to be done through discipline, or through an intelligent understanding of the past of the self, what the self is, how it comes into being? Shall we destroy the brute in man through compulsion, or through intelligence?

All the various forms of discipline, belief and knowledge only strengthen the self.

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What brings about the dissolution of the self? Religious and other groups have offered identification – identify yourself with something larger, and the self disappears, is what they say. But identification is still the process of the self; the larger is simply the projection of the ‘me’, which I experience and which strengthens the ‘me’. All the various forms of discipline, belief and knowledge only strengthen the self. Can we find an element which will dissolve the self? Or is that a wrong question? Basically, we want to find something that will dissolve the ‘me’. We think there are various means, namely, identification, belief, etc., but all of them are at the same level; one is not superior to the other; all of them are equally powerful in strengthening the self, the ‘me’. So can I see the ‘me’ wherever it functions, and see its destructive forces and energy? Whatever name I may give to it, it is an isolating force, a destructive force, and I want to find a way of dissolving it. I see the ‘I’ functioning all the time and always bringing anxiety, fear, frustration, despair and misery, not only to myself but to all around me. Is it possible for that self to be dissolved, not partially but completely? Can we go to the root of it and destroy it?

Intelligence is not the consequence of discipline.

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Intelligence is not the consequence of discipline. It is not a by-product of thought. Thought is the result of knowledge and ignorance. The discipline of thought, though it has certain values, leads to conformity. The way of discipline, as it is generally understood, is conformity: to imitate and follow a pattern. Discipline really means learning, not bowing down to a standard. There can be no discipline without love. From childhood, we are told to mould ourselves according to a religious or social structure, to control ourselves, to obey. That discipline is based on reward and punishment. Discipline is inherent in every subject. If you want to be a good golfer or tennis player, it demands that you pay attention to every stroke, to respond quickly and gracefully; the very game has its own intrinsic natural order. This instructive order has gone out of our lives, which have become chaotic, ruthless, competitive, and in which we seek power with all its pleasures. Discipline implies learning the whole complex movement of life: social, personal and beyond the personal.

The word ‘discipline’ means to learn. A mind that is learning all the time is in a state of order.

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We are trying to bring about a different world altogether, a different culture altogether, a human being who lives without any friction. Only a mind that is capable of living without distortion knows what love is. Control in any form breeds distortion, conflict and an unhealthy mind. And the old culture has said you must discipline. And this discipline begins with children in schools, in colleges, in families, all the way right through. The word ‘discipline’ means not drilling, not conforming, not suppressing, but to learn. A mind that is learning all the time – all the time – is in a state of order. The mind that is not learning says, ‘I have learnt,’ and such a mind brings disorder. You know, I have never disciplined myself, never, about anything. The mind rejects being drilled, being mechanical, conforming, suppressing, which is all implied in discipline. And yet there must be order. How is this order to come into being without the accepted meaning of discipline?

There must be some kind of discipline in life, a discipline which is not mere conformity, which is not adjustment to a pattern, which is not based on fear, because if there is no discipline at all, one cannot live.

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In choiceless awareness is a discipline which is not mere conformity. When you examine the whole structure and meaning of discipline, whether imposed discipline or self-discipline, you see that it is a form of outward or inward conformity or adjustment to a pattern, to a memory, to an experience. And we revolt against that discipline. Every human mind revolts against the stupid kind of conformity, whether established by dictators, priests, saints or gods. Yet one sees that there must be some kind of discipline in life, a discipline which is not mere conformity, which is not adjustment to a pattern, which is not based on fear, because if there is no discipline at all, one can’t live. One has to find out if there is a discipline which is not conformity, because conformity destroys freedom; it never brings freedom into being. Look at the organised religions throughout the world, and the political parties. It is obvious that conformity destroys freedom – either you see it, or you don’t; it is up to you.

A mind made quiet by discipline, ritual or repetition can never be alert, sensitive and free.

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We try to fill our inward emptiness with words, with sound, with noise, with activity. Music and chants are a happy escape from ourselves, from our pettiness and boredom. Words fill our libraries, and how incessantly we talk! We hardly dare to be without a book, to be unoccupied, to be alone. When we are alone, the mind is restless, wandering all over the place, worrying, remembering, struggling. So there is never an aloneness; the mind is never still. The mind can be made still by the repetition of a word, chant or prayer. The mind can be drugged, put to sleep; it can be put to sleep pleasantly or violently, and during this sleep there may be dreams. But a mind that is made quiet by discipline, ritual or repetition can never be alert, sensitive and free. This bludgeoning of the mind, subtly or crudely, is not meditation.

Freedom is not to be purchased through any practice or discipline, for practice and discipline imply sanction and authority.

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Freedom is the understanding of conditioning, both verbally and nonverbally, so that the mind transcends it. This freedom is not in a book or to be found through another, and it is not an ideal. It is not to be purchased through any practice or discipline, for practice and discipline imply sanction and authority. In this freedom, there is no direction or authority. This freedom is intelligence, and it is responsible. It is not dictated by circumstances or events. This freedom is total negation of the entire structure of the prison which thought has built around itself. This very negation is the positive action of freedom. This freedom cannot exist where there is disorder. It is outer and inner disorder that brings about the necessity of authority, the dictator, the ruler. Freedom has no authority. It has never known authority.

Separation between God or reality and yourself is brought about by you, by the mind that clings to the known, to certainty, to security. This separation cannot be bridged over; there is no ritual, no discipline, no sacrifice that can carry you across it.

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Separation between God or reality and yourself is brought about by you, by the mind that clings to the known, to certainty, to security. This separation cannot be bridged over; there is no ritual, no discipline, no sacrifice that can carry you across it; there is no saviour, no master, no guru who can lead you to the real or destroy this separation. The division is not between the real and yourself; it is in yourself, it is the conflict of opposing desires. Desire creates its own opposite, and transformation is not a matter of being centred in one desire, but of being free from the conflict which craving brings. Craving at any level of one’s being breeds further conflict, and from this we try to escape in every possible manner, which only increases the conflict. This conflict cannot be dissolved by someone else, however great, nor through any magic or ritual. These may put you pleasantly to sleep, but on waking the problem is still there. But most of us do not want to wake up, so we live in illusion. With the dissolution of conflict, there is tranquillity, and then only can reality come into being.

Virtue is not the outcome of discipline. It has no discipline. The virtuous man is a free man and therefore has no discipline, which is conformity.

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Virtue is a living thing, fresh every minute, not to be put in the prison of thought, tortured and distorted. Freedom, not from anything but just freedom, is the essence of moral excellence. This freedom is in itself the beauty which we call virtue or order. This freedom implies great austerity, but it is not the austerity of the harsh practice of the saints or monks with their vows and suppressions. This virtue is not the outcome of discipline. It has no discipline. The virtuous man is a free man and therefore has no discipline, which is conformity. He lives in clarity without any confusion. The clarity of perception acts without will, which is resistance. Freedom is the clear perception of order, which is essentially moral.

To see clearly is its own discipline. To see clearly, there must be freedom, not a controlled vision. So freedom is not at the end of discipline, but the understanding of freedom is its own discipline.

Krishnamurti, The Urgency of Change

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We think freedom is the fruit of prolonged discipline. To see clearly is its own discipline. To see clearly, there must be freedom, not a controlled vision. So freedom is not at the end of discipline, but the understanding of freedom is its own discipline. The two go together inseparably: when you separate them, there is conflict. To overcome that conflict, the action of will comes into being, breeding more conflict. This is an endless chain. So freedom is at the beginning, not at the end: the beginning is the end. To learn about all this is its own discipline. Learning itself demands sensitivity. If you are not sensitive to yourself, your environment and your relationships, if you are not sensitive to what is happening around you, at home or in the world, then however much you discipline yourself, you only become more and more insensitive, more and more self-centred, and this breeds innumerable problems. To learn is to be sensitive to yourself and to the world outside you, for the world outside is you. If you are sensitive to yourself, you are bound to be sensitive to the world. This sensitivity is the highest form of intelligence.

If I am an integrated human being, I have no need for discipline.

Krishnamurti, Think on These Things

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To be integrated does not demand any form of discipline. That is, if I am doing what is good, what is intrinsically true, what is really beautiful, doing it with my whole being, there is no contradiction in me. I am not merely conforming to something. If what I am doing is totally good, right in itself – not right according to tradition or theory, but timelessly right under all circumstances – then I am an integrated human being and have no need for discipline. It is the function of a school to bring about this sense of integrated confidence so that what you are doing is not merely what you wish to do, but that which is fundamentally right and good, everlastingly true. If you love, there is no need for discipline. Love brings its own creative understanding, therefore there is no resistance or conflict.

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.