Photo of J. Krishnamurti

Everything must end for the new to be.

Krishnamurti, The Only Revolution

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There is an ending of the old for the new to be. If there is a constant modified continuity, there is no new thing at all. The thousand yesterdays cannot be made new; even a candle burns itself out. Everything must end for the new to be.

Creation is not the continuation of what is, or what was, but the ending of that.

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What is death? What does it mean to die? It must be the most marvellous experience: it must imply something that has completely come to an end. The movement that has been set going – the strife, struggle, turmoil, the despairs and frustrations – all that suddenly comes to an end. The man who is trying to become famous, who is assertive, violent, brutal – that activity is cut off. Have you noticed how anything that continues psychologically becomes mechanical and repetitive? It is only when psychological continuance comes to an end that there is something totally new. You can see this in yourself. Creation is not the continuation of what is, or what was, but the ending of that.

There cannot be happiness if there is no ending. There cannot be happiness if there is a constant process of becoming. In ending there is renewal, rebirth, a newness, a freshness, a joy.

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In the space of silence is renewal; the new creativeness takes place. This is not theoretical or impractical. If you think out every thought and feeling, you will discover that it is extraordinarily practical in your daily life, for then you are new. What is new is eternally enduring. To be new is creative and to be creative is to be happy. A happy man is not concerned whether he is rich or poor, he does not care to what level of society he belongs or to what country. He has no leaders, no gods, no temples, no churches and therefore no quarrels, no enmity. Surely that is the most practical way of solving our difficulties in this present world of chaos. It is because we are not creative that we are anti-social at all the levels of our consciousness. To be very practical and effective in our social relationships, in our relationship with everything, one must be happy. There cannot be happiness if there is no ending. There cannot be happiness if there is a constant process of becoming. In ending there is renewal, rebirth, a newness, a freshness, a joy.

Man has conjured up so many beliefs, so many rewards and punishments, but the final ending is always there, do what you will.

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Man has always been concerned with death. In every culture and civilisation, we have worshipped it or are frightened of it, or we consider it as a means to a greater or fuller life, carrying over the things possessed in this life. Your dog, your chattels and even your wife if you loved her. Or there is only this life, and death is total annihilation. ‘Live righteously and be rewarded for it in the next life.’ ‘Believe this, have faith, and heaven is open’ – but if that programmed faith is denied, then of course there is the other place. Man has conjured up so many beliefs, so many rewards and punishments, but the final ending is always there, do what you will.

The perception of the false as the false is the ending of the false.

Krishnamurti, What is Meditation?

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When the false has dropped away, there is freedom for that which is not false to come into being. You cannot seek the true through the false; the false is not a steppingstone to the true. The false must cease wholly, not in comparison to the true. There is no comparison between the false and the true; violence and love cannot be compared. Violence must cease for love to be. The cessation of violence is not a matter of time. The perception of the false as the false is the ending of the false.

The ending of sorrow is the beginning of compassion, but we have used sorrow as a means of advancement, becoming better. On the contrary, in ending, something infinitely new takes place.

Krishnamurti, This Light in Oneself

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To come upon love, the whole stream of consciousness must come to an end: your jealousy, your antagonism, your ambition, your desire for position, your desire to become better, nobler, or your seeking power—whether it is the power to levitate or the power of business, position, politics, religion, or power over your wife, over your husband, over your children. Where there is any sense of egotism, the other is not. And the essence of egotism is the process of registration. The ending of sorrow is the beginning of compassion, but we have used sorrow as a means of advancement, becoming better. On the contrary, in the ending something infinitely new takes place.

In the understanding of oneself is the ending of sorrow and the beginning of wisdom.

Krishnamurti, Meeting Life

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What is wisdom? Is wisdom the accumulation of knowledge, or does wisdom come only when suffering ends? Wisdom isn’t in books, nor in the accumulated knowledge of others’ experience. Wisdom comes in self-understanding, in self-discovery of the whole structure of oneself. In the understanding of oneself is the ending of sorrow and the beginning of wisdom. How can a mind be wise when it is caught up in fear and sorrow? It is only when sorrow – which is fear – ends, that there is a possibility of being wise.

When desire enters into the act of ending, that desire becomes the cause of ending. Where there is a cause there is a motive and so no real ending.

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Is there a change if there is a motive? Is there a change if there is a direction, an end in mind, a conclusion that seems sane and rational? Perhaps a better phrase is the ending of what is – the ending, not the movement of ‘what is’ to ‘what should be’. That is not change. If the ending has a motive, a purpose, is a matter of decision, then it is merely a change from this to that. The word ‘decision’ implies the action of will: ‘I will do this,’ ‘I won’t do that.’ When desire enters into the act of ending, that desire becomes the cause of ending. Where there is a cause there is a motive, and so there is no real ending.

The ending of search is the beginning of a still mind.

Krishnamurti, What is Meditation?

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The question is not how to meditate or what system to follow, but what meditation is. The ‘how’ can only produce what the method offers, but the very inquiry into what meditation is will open the door to meditation. The inquiry does not lie outside of the mind but within the movement of the mind itself. In pursuing that inquiry, what becomes all-important is to understand the seeker, not what you seek. What you seek is the projection of your cravings, compulsions and desires. When this fact is seen, all searching ceases, which in itself is enormously significant. Then the mind is no longer grasping at something beyond itself. There is no outward movement with its reaction inwards. When seeking has entirely stopped, there is a movement of the mind that is neither outward nor inward. Seeking does not end by any act of will or by a complex process of conclusions. To stop seeking demands great understanding. The ending of search is the beginning of a still mind.

Meditation is the ending of thought.

Krishnamurti, The Only Revolution

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Meditation is not a means to an end. It is both the means and the end. The mind cannot be made innocent through experience. It is the negation of experience that brings about that positive state of innocency which cannot be cultivated by thought. Thought is never innocent. Meditation is the ending of thought, not by the meditator, for the meditator is the meditation. If there is no meditation, you are like a blind man in a world of great beauty, light and colour. Wander by the seashore and let this meditative quality come upon you. If it does, don’t pursue it. What you pursue will be the memory of what it was – and what was is the death of what is. Or when you wander among the hills, let everything tell you the beauty and the pain of life, so that you awaken to your own sorrow and to the ending of it. Meditation is the root, the plant, the flower and the fruit. It is words that divide the fruit, flower, plant and root. In this separation, action does not bring about goodness: virtue is the total perception.

Find out if your mind can be absolutely quiet. This means the ending of time, the ending of thought, without effort, control or any form of suppression.

Krishnamurti, Meeting Life

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Find out if your mind can be absolutely quiet. This means the ending of time, the ending of thought, without effort, control or any form of suppression. Is your mind ever quiet? Not daydreaming, not vacant, but quiet, attentive, aware? Haven’t you known it to happen occasionally? To see anything, to hear anything the mind must be quiet. Your very interest in what is now being said brings about this quietness of mind that will listen. I am interested in what is being said because it affects my life, my way of living, and I want to listen to you completely, not only through the words, the semantic movement of thought, but what lies behind. I want to find out exactly what you say, not interpret it according to my pleasure or vanity. So in my very intensity of listening, I have a quiet mind. I have not compelled my mind to be quiet; the very attention of listening is quietness. The very attention given to finding out if the mind can be completely quiet is quietness.

Only in observing without the observer, who is the past, does one see the nature of time and the ending of time.

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There is no becoming of the self, there is only the ending of selfishness, of anxiety, of pain and sorrow which are the content of the psyche, of the ‘me’. There is only the ending of that, and that ending does not require time. It isn’t that it will all end the day after tomorrow. It will only end when there is the perception of its movement. To perceive not only objectively, without any prejudice, bias, but to perceive without all the accumulations of the past; to witness all this without the watcher—the watcher is of time and however much he may want to bring about a mutation in himself, he will always be the watcher; remembrances, however pleasurable, have no reality, they are things of the past, gone, finished, dead: only in observing without the observer, who is the past, does one see the nature of time and the ending of time.

Awareness is not self-improvement. It is the ending of the self, the ‘I’, with all its peculiar idiosyncrasies, memories, demands and pursuits.

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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, I must not condemn, I must not 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. That 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, of the ‘I’, with all its peculiar idiosyncrasies, memories, demands and pursuits.

Every experience leaves a mark unless there is an ending to it as it arises.

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To be a light to oneself denies all experience. The one who is experiencing as the experiencer needs experience to exist and, however deep or superficial, the need for it becomes greater. Experience is knowledge, tradition, and the experiencer separates himself to discern between the enjoyable and the painful, the comforting and the disturbing. The believer experiences according to his belief, according to his conditioning. These experiences are from the known, for recognition is essential; without it there is no experience. Every experience leaves a mark unless there is an ending to it as it arises. Every response to challenge is an experience, but when the response is from the known, challenge loses its newness and vitality; then there is conflict, disturbance and neurotic activity. The very nature of challenge is to question, to disturb, to awaken, to understand. But when that challenge is translated into the past, the present is avoided.

There is freedom only in ending.

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An occupied mind is not free, spontaneous, and only in spontaneity can there be discovery. An occupied mind is self-enclosing; it is unapproachable, not vulnerable, and therein lies its security. Thought, by its very structure, is self-isolating; it cannot be made vulnerable. Thought cannot be spontaneous, it can never be free. Thought is the continuation of the past, and that which continues cannot be free. There is freedom only in ending.

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.