Krishnamurti smiling at the camera

Humility comes into being when there is a total ending of conceit.

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Like humility, you cannot cultivate love. Humility comes into being when there is a total ending of conceit – then you will never know what it is to be humble. A man who knows what it is to have humility is a vain man. In the same way, when you give your mind and your heart, your nerves, your eyes, your whole being to find out the way of life, to see what actually is and go beyond it, and deny completely, totally, the life you live now – in that very denial of the ugly, the brutal, the other comes into being. And you will never know it either. A man who knows that he is silent, who knows that he loves, does not know what love is or what silence is.

Humility is not an end result of spiritual practices and denials. Humility is not an achievement.

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Reward and punishment exist only when there is no humility. Humility is not an end result of spiritual practices and denials. Humility is not an achievement, it is not a virtue to be cultivated. A virtue that is cultivated ceases to be a virtue, for then it is merely another form of achievement, a record to be made. A cultivated virtue is not the abnegation of the self, but a negative assertion of the self. Humility is unaware of the division of the superior and the inferior, of the master and the pupil. As long as there is a division between the master and the pupil, between reality and yourself, understanding is not possible. In the understanding of truth, there is no master or pupil, neither the advanced nor the lowly. Truth is the understanding of ‘what is’ from moment to moment without the burden or the residue of the past moment. Reward and punishment only strengthen the self, which denies humility. Humility is in the present, not in the future. You cannot become humble. The very becoming is the continuation of self-importance, which conceals itself in the practise of a virtue. How strong is our will to succeed, to become!

Humility is not a virtue; it is not to be cultivated; it’s not within the morality of the respectable.

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Humility is not a virtue. It is not to be cultivated; it’s not within the morality of the respectable. The saints do not know it, for they are recognised for their saintliness. The worshipper does not know it, for he is asking, seeking; nor the devotee and the follower, for they are following. Accumulation denies humility, whether it be property, experience or capacity. Learning is not an additive process; knowledge is. Knowledge is mechanical; learning never is. There can be more and more knowledge, but there is never more in learning. Where there is comparison, learning ceases. Learning is the immediate seeing, which is not in time. All accumulation and knowledge are measurable. Humility is not comparable; there’s no more or less of humility, so it cannot be cultivated. Morality and technique can be cultivated; there can be more or less of them. Humility is not within the capacity of the brain, nor is love. Humility is ever the act of death.

Vanity can never become humility, any more than love can become hate.

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Humility cannot be cultivated; when it is, it is pride taking on the cloak of humility which has become respectable. Vanity can never become humility, any more than love can become hate. Violence cannot become non-violence; violence has to cease. Humility is not an ideal to be pursued; ideals have no reality; only ‘what is’ has reality. Humility is not the opposite of pride; it has no opposite. All opposites are interrelated, and humility has no relationship with pride. Pride has to end, not by any decision or discipline or for profit; it ceases only in the flame of attention, not in the contradiction and confusion of concentration. To see pride, outwardly and inwardly, in its many forms, is the ending of it. To see it is to be attentive to every movement of pride; in attention there is no choice. There is attention only in the active present; it cannot be trained; if it is, it becomes another cunning faculty of the brain, and humility is not its product. There is attention when the brain is utterly still, alive and sensitive, but still. There is no centre from which to attend, whereas concentration has a centre with its exclusions. Attention, the complete and instant seeing of the whole significance of pride, ends pride. This awakened ‘state’ is humility. Attention is virtue, for in it flowers goodness and charity. Without humility there is no virtue.

To practise humility is to cultivate pride. A method implies success, and success is arrogance.

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To practise humility is to cultivate pride. A method implies success, and success is arrogance. The difficulty is that most of us want to be somebody, and this partial, reformatory activity gives us an opportunity to satisfy that urge. Economic or political revolution is still partial, fragmentary, leading to further tyranny and misery, as has recently been shown. There’s only one total revolution, the religious, and it has nothing to do with organised religion, which is another form of tyranny. But why is there no humility?

In seeing very clearly the nature of vanity and pride, there is freedom from that vanity and pride, and in that there is humility

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Virtue is something that is living, flowing, that is constantly renewing itself. It cannot be put together in time; it is like suggesting that you can cultivate humility. Can you cultivate humility? It is only the vain man that ‘cultivates’ humility; whatever he may cultivate he will still remain vain. But in seeing very clearly the nature of vanity and pride, there is freedom from that vanity and pride, and in that there is humility.

A mind that is humble is unaware of its humility.

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Honesty can only be when there is no conflict of duality, when the opposite does not exist. There is darkness and light, night and day; there is man, woman, the tall, the short and so on, but it is thought that makes them opposites and puts them in contradiction. We are expressing the psychological contradiction that mankind has cultivated. Love is not the opposite of hate or jealousy. If it were, it would not be love. Humility is not the opposite of vanity, pride or arrogance. If it were, it would still be part of arrogance and pride and so not humility. Humility is totally divorced from all this. A mind that is humble is unaware of its humility. So honesty is not the opposite of dishonesty.

Humility is not servility. Humility is not a sense of defeatism.

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Humility is not servility. Humility is not a sense of defeatism; humility knows neither arrogance nor pride. So the teacher has a tremendous responsibility, for it is the greatest of all professions. He is to bring about a new generation in the world, which again is a fact not a concept. You can make a concept of a fact, and so get lost in concepts, but the actual always remains. Facing the actual, the now, and the fear, is the highest function of the educator – not to bring about only academic excellence – but what is far more important, the psychological freedom of the student and himself. When the nature of freedom is understood, then you eliminate all competition; on the playing field, in the classroom. Is it possible to eliminate altogether the comparative evaluation, academically or ethically? Is it possible to help the student not to think competitively in the academic field and yet to have excellence in his studies, his actions and his daily life? Please bear in mind that we are concerned with the flowering of goodness which cannot possibly flower where there is any competition. Competition exists only when there is comparison, and comparison does not bring about excellence. These schools fundamentally exist to help both the student and the teacher to flower in goodness. This demands excellence in behaviour, in action and in relationship. This is our intent and why these schools have come into being; not to turn out mere careerists but to bring about the excellence of spirit.

Humility is not associated with arrogance. Humility has no sense of possessiveness inwardly. Humility is the essence of love and intelligence.

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Humility is not the opposite of vanity. It is not bowing one’s head to some abstract authority or to the high priest. It is not the act of surrender to a guru or to an image. It is not the total denial, a sacrifice, of oneself to some imaginary or physical being. Humility is not associated with arrogance. Humility has no sense of possessiveness inwardly. Humility is the essence of love and intelligence; it is not an achievement. Diligence is for thought to be aware of its activities, deceptions and illusions; it is to discern the actual and the false, in which what is actual is transformed into what it should be. It is to be aware of reactions to the world outside and to the inner whispering responses. It is not self-centred watchfulness, but to be sensitive to all relationship. Above and beyond all this is intelligence and love. When these exist, all the other qualities will follow. It is like opening the gate to beauty.

The pursuit of an ideal prevents humility, for the ideal is the glorification of the self, the ego.

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To follow is to deny humility. You follow because you desire to succeed, to gain an end. An ambitious man however subtle and hidden his ambition, is never humble. To pursue authority and set it up as a guide is to destroy insight, understanding. The pursuit of an ideal prevents humility, for the ideal is the glorification of the self, the ego. How can he who in different ways gives importance to the ‘me’, ever be humble? Without humility, reality can never be.

It is only when one has humility that one is able to meet the things of life that are so pressing, because then one is not important and one doesn’t look through one’s own pressures and sense of importance.

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It is so important to be aware, to have the capacity to understand the process of our own thinking, to be cognisant of ourselves totally. From that comes a simplicity, a humility which is not a virtue or a practice. Humility that is gained ceases to be humility. A mind that makes itself humble is no longer a humble mind. It is only when one has humility, not a cultivated humility, that one is able to meet the things of life that are so pressing, because then one is not important and one doesn’t look through one’s own pressures and sense of importance; one looks at the problem for itself, and then one is able to solve it.

Complete simplicity goes with humility, not in things or possessions but in the quality of being.

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It is absolutely necessary for maturity that there should be: 1. Complete simplicity which goes with humility, not in things or possessions but in the quality of being. 2. Passion with that intensity which is not merely physical. 3. Beauty; not only the sensitivity to outward reality but being sensitive to that beauty which is beyond and above thought and feeling. 4. Love; the totality of it, not the thing that knows jealousy, attachment, dependence; not that as divided into carnal and divine. The whole immensity of it. 5. And the mind that can pursue, that can penetrate without motive, without purpose, into its own immeasurable depths; that has no barrier, that is free to wander without time-space.

In humility alone there is learning, and learning is not the acquisition of knowledge.

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Experience destroys clarity and understanding. Experience is sensation, response to various kinds of stimuli, and every experience thickens the walls that enclose, however expanding and wide the experience. Accumulating knowledge is mechanical; all additive processes are, and are necessary for mechanical existence, but knowledge is time-binding. The craving for experience is endless, as all sensation is. The cruelty of ambition is the furthering of experience, in the sensation of power and hardening in capacity. Experience cannot bring about humility, which is the essence of virtue. In humility alone there is learning, and learning is not the acquisition of knowledge.

Without humility, how can there be understanding?

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Both poverty and riches are a bondage. The consciously poor and the consciously rich are the playthings of circumstances. Both are corruptible, for both seek that which is corrupting: power. Power is greater than possessions; power is greater than wealth and ideas. These do give power, but they can be put away, and yet the sense of power remains. One may beget power through simplicity of life, through virtue, through the party, through renunciation, but such means are a mere substitution and they should not deceive one. The desire for position, prestige and power – the power that is gained through aggression and humility, through asceticism and knowledge, through exploitation and self-denial – is subtly persuasive and almost instinctive. Such in any form is power, and failure is merely the denial of success. To be powerful, to be successful is to be slavish, which is the denial of virtue. Virtue gives freedom, but it is not a thing to be gained. Any achievement, whether of the individual or of the collective, becomes a means to power. Success in this world, and the power that self-control and self-denial bring, are to be avoided; for both distort understanding. It is the desire for success that prevents humility; and without humility how can there be understanding? The man of success is hardened, self-enclosed; he is burdened with his own importance, with his responsibilities, achievements and memories. There must be freedom from self-assumed responsibilities and from the burden of achievement; for that which is weighed down cannot be swift, and to understand requires a swift and pliable mind. Mercy is denied to the successful, for they are incapable of knowing the very beauty of life which is love.

The state of the mind that is really inquiring into the capacity of total perception is one of complete humility, complete stillness; and this very humility, this stillness, is that capacity itself. It is not something to be gained.

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When you are asking and inquiring, it is important to find out for yourself the cause of your inquiry. You can ask out of envy, or you can ask without any motive. The state of the mind which is really inquiring into the capacity of total perception is one of complete humility, complete stillness; and this very humility, this stillness, is that capacity itself. It is not something to be gained.

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.