Photo of J. Krishnamurti

Political or religious activity offers a respectable escape from the pettiness and drudgery of everyday life. With a small heart, you can talk of big things.

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It is so much easier to throw yourself into social and political activity than to understand life as a whole. To be associated with political or religious activity offers a respectable escape from the pettiness and drudgery of everyday life. With a small heart, you can talk of big things, and of the popular leaders; you can hide your shallowness with the easy phrases of world affairs. Your restless mind can happily settle down to propagate the ideology of a new or old religion. Politics is the reconciliation of effects, and as most of us are concerned with effects, the external has assumed dominant significance. By manipulating effects, we hope to bring about order and peace, but unfortunately it is not as simple as that. Life is a total process, the inner as well as the outer. The outer definitely affects the inner, but the inner invariably overcomes the outer. What you are, you bring about outwardly; the inner cravings, the hidden pursuits and motives, are always more powerful. Life is not dependent upon political or economic activity; life is not a mere outward show, any more than a tree is the leaf or the branch. Life is a total process whose beauty is to be discovered only in its integration.

You choose one kind of escape, I another, and my particular brand is assumed to be more worthwhile than yours. But all escape, whether in the form of an ideal, the cinema or the church, is harmful, leading to illusion and mischief.

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Stimulations may vary, each having a significance according to the conditioning of the person. But there is a similarity in all stimulations: the desire to escape from ‘what is’, from our daily routine, from a relationship that is no longer alive, or from knowledge which is always becoming stale. You choose one kind of escape, I another, and my particular brand is always assumed to be more worthwhile than yours. But all escape, whether in the form of an ideal, the cinema or the church, is harmful, leading to illusion and mischief. Psychological escapes are more harmful than the obvious ones, being more subtle and complex, and therefore more difficult to discover. The silence that is brought about through stimulation, the silence that is made up through disciplines, controls, resistances, positive or negative, is a result, an effect, and so not creative; it is dead. There is a silence which is not a reaction or result, a silence which is not the outcome of stimulation or sensation, a silence which is not put together, not a conclusion. It comes into being when the process of thought is understood.

The world is so disruptive, there is so much sorrow and pain, so much war and destruction, that we want to escape and live within the walls of security of our own psychological being.

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Observe relationship. It is a process of building resistance against another, a wall over which we look and observe the other. We always retain the wall and remain behind it, whether it be a psychological wall, a material wall, an economic wall or a national wall. So long as we live in isolation, behind a wall, there is no relationship with another; and we live enclosed because it is much more gratifying: we think it is much more secure. The world is so disruptive, there is so much sorrow and pain, so much war and destruction, that we want to escape and live within the walls of security of our own psychological being. So, relationship for most of us is actually a process of isolation, and such relationship builds a society which is also isolating. That is exactly what is happening throughout the world: you remain in your isolation and stretch your hand over the wall, calling it nationalism, brotherhood or what you will, but actually sovereign governments and armies continue. Still clinging to your own limitations, you think you can create world unity or world peace, which is impossible. As long as you have a frontier, whether national, economic, religious or social, there cannot be peace in the world.

You escape through your job, your family, your name, your studies, through painting, etc. Our culture is based on that escape. Our civilisation is founded on it.

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See what you do when you feel lonely. You try to escape from the feeling, you try to get on with a book, you follow some leader, or you go to the cinema, or become very active socially, or you worship and pray, or you paint, or you write a poem about loneliness. That is what is actually taking place. Becoming aware of loneliness, the pain of it, the extraordinary and fathomless fear of it, you seek an escape, and that escape becomes more important, and therefore your activities, knowledge, gods, radio, all become important. When you give importance to secondary values, they lead you to misery and chaos. The secondary values are inevitably sensate values, and modern civilisation, based on these, gives you this escape – through your job, your family, your name, your studies, through painting, etc. Our culture is based on that escape. Our civilisation is founded on it.

We have developed cunning minds to escape from conflict. Hence we are satisfied with the explanations that scientists and philosophers give us.

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Modern education develops the intellect. It offers more and more explanations of life, more and more theories, without the harmonious quality of affection. Therefore, we have developed cunning minds to escape from conflict. Hence we are satisfied with the explanations that scientists and philosophers give us. The mind – the intellect – is satisfied with these innumerable explanations, but intelligence is not. To understand, there must be complete unity of mind and heart in action. Until you approach all of life with intelligence, instead of merely your intellect, no system in the world will save man from the ceaseless toil for bread.

When life is difficult, when problems are increasing, we escape either through the intellect or through mysticism.

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When life is difficult, when problems are increasing, we escape either through the intellect or through mysticism. We know the escape through the intellect: rationalisation, more and more cunning devices, more and more technique, more and more economic responses to life, all very subtle and intellectual. And there is the escape through mysticism, through sacred books, through worshipping an established idea – idea being an image, a symbol, a superior entity, or what you will – thinking that it is not of the mind. But both the intellectual and the mystic are products of the mind. One we call the intellectually highbrow, and the other we despise, because it is the fashion now to despise the mystic, to kick him out. But both function through the mind. The intellectual may be able to talk, to express himself more clearly, but he too withdraws into his own ideas and lives there quietly, disregarding society and pursuing his illusions, which are born of the mind. So there is no difference between the two; they are both pursuing illusions of the mind, and neither the highbrow or the lowbrow, neither the mystic or the yogi who escapes and withdraws from the world, nor the politician, has the answer. It is you and I, ordinary common people, who have to solve this problem.

The desire to find God is an escape from life.

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As our lives are empty, we want to find a purpose to life and strive for it. Such a purpose of life can only be mere intellection, without any reality. When the purpose of life is pursued by a dull mind and an empty heart, that purpose will also be empty. Therefore our purpose is how to make our life rich, not with money and all the rest of it but inwardly rich. When you say that the purpose of life is to be happy, or the purpose of life is to find God, surely that desire to find God is an escape from life, and your God is merely a thing that is known. You can only make your way towards an object you know; if you build a staircase to the thing you call God, that is not God. Reality can be understood only in living, not in escape. When you seek a purpose of life, you are escaping and not understanding what life is. Life is relationship; life is action in relationship. When I do not understand relationship, or when relationship is confused, I seek a fuller meaning. Why are our lives so empty? Why are we so lonely, frustrated? Because we have never looked into ourselves and understood ourselves.

God becomes another means of escape from the pain and fear of inward poverty. Escapes, however noble, lead to confusion, to sorrow, to stupidity.

Krishnamurti, The World Within

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Filling the void, this aching loneliness, becomes our one constant demand. We try to fill this void with riches, with sexuality, with ill-will, with pretensions, with art, with activities, with politics, with knowledge, with every worldly means possible. Those who have not become completely stupid through this vain effort, turn to the spiritual life, to God. They seek the spiritual life, and God becomes the means to fill this bottomless pit. So God becomes another means of escape from the pain and fear of that inward poverty. Escapes, however noble, lead to confusion, to sorrow, to stupidity. Can this emptiness be filled?

Escapes harden the self-enclosing walls.

Krishnamurti, The World Within

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What prevents human contact is the self-enclosing wall each has built around oneself. The superficial contacts one has are merely social, with little significance. The more one breaks down the self-enclosing walls, the greater the contact. Is the desire for human contact born out of loneliness, an inward void that demands satisfaction, an escape from one’s own misery? If it is, then these escapes harden the self-enclosing walls. Without understanding the cause of self-enclosure, every form of escape must become a distraction, whether it be cinema, drink, lust, rituals or religion, social work or war. These distractions create further conflict and confusion. How is one to break down the self-enclosing walls? Most of us are not aware of them. Even if we are, we justify them or blame someone else or the environment; in so doing, we find excuses for the narrowing process of egotism. These justifications hinder the comprehension of the cause and the freedom from it. To break down these self-enclosing walls, one must first become aware of them. To understand, one must study, examine, not condemn, judge or justify. Awareness is this study and examination, gently and patiently, of these limiting walls of thought.

Can the mind stop running away, escaping, and not ask how to stop running away? The very inquiry into how the mind is to stop escaping becomes another escape.

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To know your own emptiness, you must look at it. But you cannot look at it if your mind is seeking a distraction from the fact that it is empty. That distraction takes the form of attachment to a person, to the idea of God, to a dogma or belief. Can the mind stop running away, escaping, and not ask how to stop running away? The very inquiry into how the mind is to stop escaping becomes another escape. If I know that a certain path does not lead anywhere, I do not walk on that path; there is no question of how not to walk on it. Similarly, if I know that no escape, no amount of running away will ever resolve this loneliness, this inward emptiness, then I stop running, I stop being distracted. Then the mind can look at the fact that it is lonely, and there is no fear.

I am escaping, and I see how absurd it is. I have to deal with ‘what is’, and to deal with ‘what is’ I need energy. Therefore, I will not escape. Escape is a waste of energy.

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My life is very dull. I am miserable, anxious, and want satisfaction. I want happiness, I want a glimpse, a moment of inexpressible bliss, and so I escape to something which I can call whatever I want to call it. And I live there, in an ideological world, a world I have conceived or inherited or been told about. And thinking and living in that abstraction gives me a great delight. It is an escape from the actual daily boredom of life. Why do I have to escape? Why can’t I live and understand this terrible boredom? Why do I waste my energies in escaping? I am looking at the fact that I have escaped, that I am escaping, and I see how absurd it is. I have to deal with ‘what is’, and to deal with ‘what is’ I need energy. Therefore, I will not escape. Escape is a waste of energy. So, I have nothing whatsoever to do with beliefs, Gods and concepts. I have no concept at all.

If you escape from the battle, you have not understood it. The battle is you. How can you escape from yourself? You can take a drug, you can pretend that you have escaped, you can repeat mantras and do all kinds of things, but the battle is going on.

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If you escape from the battle, you have not understood it. The battle is you. How can you escape from yourself? You can take a drug, you can pretend that you have escaped, you can repeat mantras and do all kinds of things, but the battle is going on. You may say, ‘I need to get away from it and then come back to it.’ That is a fragmentation. We are suggesting: look at the battle you are involved in. You are caught in it. You are it.

Escape is very dangerous because, like a drug, it hides the real problem.

Krishnamurti, Meeting Life

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The loneliness, bleakness and wretchedness you feel without the person you love existed before you fell in love. What you call love is merely stimulation, the temporary covering-up of your emptiness. You escaped from loneliness through a person, used this person to cover it up. Your problem is not this relationship, but rather it is the problem of your own emptiness. Escape is very dangerous because, like a drug, it hides the real problem. It is because you have no love inside you that you continually look for love to fill you from the outside. This lack of love is your loneliness, and when you see the truth of this, you will never again try to fill it with things and people from outside.

Have no shelter outwardly or inwardly; have a room, or a house, or a family, but don’t let it become a hiding place, an escape from yourself.

Krishnamurti, Meeting Life

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Life is a movement in relationship and attachment. The denial of this movement is death. Have no shelter outwardly or inwardly; have a room, or a house, or a family, but don’t let it become a hiding place, an escape from yourself. The safe harbour your mind has made in cultivating virtue, in the superstition of belief, in cunning capacity or in activity, will inevitably bring death. You can’t escape from death if you belong to this world, to the society of which you are. The man who died next door or a thousand miles away is you. He has been preparing for years with great care to die, like you. Like you, he called living a strife, a misery, or a jolly good show. But death is always there watching, waiting. Only the one who dies each day is beyond death.

Each moment is a challenge. To meet this challenge inadequately is a crisis in living. We don’t want to see that these are crises, and we shut our eyes to escape from them. So we become blinder, and the crises augment.

Krishnamurti, The Urgency of Change

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The whole of life is in each moment. Each moment is a challenge. To meet this challenge inadequately is a crisis in living. We don’t want to see that these are crises, and we shut our eyes to escape from them. So we become blinder, and the crises augment. If you see one movement totally, in that totality every other movement is included. If you understand one problem completely, then you understand all human problems, for they are all interrelated. So the question is: can you understand, perceive or see one problem so completely that in the very understanding of it, you have understood the rest?

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.