Photo of J. Krishnamurti

I am this, and does an ideal make me struggle to become ‘that’? Is the ideal the cause of conflict?

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I am this, and does the ideal make me struggle to become ‘that’? Is the ideal the cause of conflict? Is the ideal wholly dissimilar from what is? If it is completely different, if it has no relationship with what is, then what is cannot become the ideal. To become, there must be relationship between what is and the ideal, the goal. You say the ideal is giving us the impetus to struggle, so let us find out how the ideal comes into being. Is not the ideal a projection of the mind?

An ideal is your own projection. See how the mind has played a trick upon itself.

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The mind has an idea, perhaps pleasurable, and it wants to be like that idea, which is a projection of your desire. You are this, which you do not like, and you want to become that, which you like. The ideal is a self-projection; the opposite is an extension of what is; it is not the opposite at all, but a continuity of what is, perhaps somewhat modified. The projection is self-willed, and conflict is the struggle towards the projection. What is projects itself as the ideal and struggles towards it, and this struggle is called becoming. The conflict between the opposites is considered necessary, essential. This conflict is the what is trying to become what it is not; and what it is not is the ideal, the self-projection. You are struggling to become something, and that something is part of yourself. The ideal is your own projection. See how the mind has played a trick upon itself. You are struggling after words, pursuing your own projection, your own shadow. You are violent, and you are struggling to become non-violent, the ideal; but the ideal is a projection of what is, only under a different name. This struggle is considered necessary, spiritual, evolutionary, and so on; but it is wholly within the cage of the mind and only leads to illusion.

An ideal is a marvellous and respectable escape from the actual.

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An ideal is a marvellous and respectable escape from the actual. The ideal of non-violence, like the collective utopia, is fictitious; the ideal, the ‘what should be’, helps us to cover up and avoid ‘what is’. The pursuit of the ideal is the search for reward. You may shun worldly rewards as being stupid and barbarous, which they are, but your pursuit of the ideal is the search for reward at a different level, which is also stupid. The ideal is a compensation, a fictitious state the mind has conjured up. Being violent, separative and out for itself, the mind projects the gratifying compensation, the fiction which it calls the ideal, the utopia, the future, and vainly pursues it. That very pursuit is conflict, but it is also a pleasurable postponement of the actual. The ideal, the ‘what should be’, does not help in understanding what is; on the contrary, it prevents understanding.

I am angry and the ideal says, ‘Don’t be angry.’ I suppress, control, conform and approximate myself to the ideal, and therefore I am always in conflict and pretending.

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I am angry and the ideal says, ‘Don’t be angry.’ I am suppressing, controlling, conforming, approximating myself to the ideal and therefore I am always in conflict and pretending. The idealist is a person who pretends. Also, in this division there is conflict. There are other factors which come into being.

The ideal of non-violence does not free the mind from violence.

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It is said that the ideal of non-violence is a deterrent to violence. But is it? Let’s say I am violent, and my ideal is not to be violent. There is an interval, a gap between what I actually am and what I should be, the ideal. To cover this intervening distance takes time; the ideal is to be achieved gradually, and during this interval of the gradual approach I have the opportunity to indulge in the pleasure of violence. The ideal is the opposite of what I am, and all opposites contain the seeds of their own opposites. The ideal is a projection of thought, which is memory, and the practising of the ideal is a self-centred activity, just as violence is. It has been said for centuries, and we go on repeating, that time is necessary to be free from violence; but this is a mere habit and there is no wisdom behind it. We are still violent. So time is not the factor of freedom; the ideal of non-violence does not free the mind from violence. And can’t violence just cease now, not tomorrow or ten years hence?

An ideal is the response of background and conditioning, so it can never be the means of liberating man from conflict and confusion.

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The conclusion which we call an ideal may be established at any level, and it may be conscious or unconscious; and having established it, we try to approximate our action to it, which creates contradiction. What is important is not how to be consistent with the pattern, with the ideal, but to discover why we have cultivated this fixed point, this conclusion; for if we had no pattern, then contradiction would disappear. So, why have we the ideal, the conclusion? Does not the ideal prevent action? Does not the ideal come into being to modify action, to control action? Is it not possible to act without the ideal? The ideal is the response of the background, of conditioning, and so it can never be the means of liberating man from conflict and confusion. On the contrary, the ideal, the conclusion, increases division between man and man and so hastens the process of disintegration.

The truth is not an ideal or a myth, but the actual.

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If there is no fixed point, no ideal from which to deviate, there is no contradiction with its urge to be consistent; then there is only action from moment to moment, and that action will always be complete and true. The truth is not an ideal, a myth, but the actual. The actual can be understood and dealt with. The understanding of the actual cannot breed enmity, whereas ideas do. Ideals can never bring about a fundamental revolution, but only a modified continuity of the old. There is fundamental and constant revolution only in action from moment to moment which is not based on an ideal and so is free of conclusion.

The pursuit of an ideal excludes love, and without love no human problem can be solved.

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Ideals are a convenient escape, and the teacher who follows them is incapable of understanding his students and dealing with them intelligently; for him, the future ideal, the what should be, is far more important than the present child. The pursuit of an ideal excludes love, and without love no human problem can be solved.

Freedom is at the beginning, not at the end; it is not to be found in some distant ideal.

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One of the dangers of discipline is that the system becomes more important than the human beings who are enclosed in it. Discipline then becomes a substitute for love, and it is because our hearts are empty that we cling to discipline. Freedom can never come through discipline, through resistance; freedom is not a goal, an end to be achieved. Freedom is at the beginning, not at the end, it is not to be found in some distant ideal. Freedom does not mean the opportunity for self-gratification or the setting aside of consideration for others. The teacher who is sincere will protect the children and help them in every possible way to grow towards the right kind of freedom; but it will be impossible for him to do this if he himself is addicted to an ideology, if he is in any way dogmatic or self-seeking.

The right kind of education consists of understanding the child as he is without imposing upon him an ideal of what we think he should be.

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The right kind of education consists of understanding the child as he is without imposing upon him an ideal of what we think he should be. To enclose him in the framework of an ideal is to encourage him to conform, which breeds fear and produces in him a constant conflict between what he is and what he should be; and all inward conflicts have their outward manifestations in society. Ideals are an actual hindrance to our understanding of the child and to the child’s understanding of himself.

Working under the stimulus of authority – whether it be the authority of an ideal, or the authority of a person who represents that ideal – is not real cooperation.

Krishnamurti, Life Ahead

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We are used to working together along the lines of established authority. We come together to work out a concept, or to advance an ideal, and this requires conviction, persuasion and propaganda. Such working together for a concept or ideal is totally different from the cooperation which comes from seeing the truth and the necessity of putting that truth into action. Working under the stimulus of authority – whether it be the authority of an ideal or the authority of a person who represents that ideal – is not real cooperation. A central authority who knows a great deal, or who has a strong personality and is obsessed with certain ideas, may force or subtly persuade others to work with him for what he calls the ideal, but surely this is not the working together of alert and vital individuals. Whereas when each one of us understands for himself the truth of any issue, then our common understanding of that truth leads to action, and such action is cooperation. He who cooperates because he sees the truth as the truth, the false as the false, and the truth in the false, will also know when not to cooperate, which is equally important.

If action is imaginary, personal, according to an idea, a concept or an ideal, it ceases to be correct action.

Krishnamurti, Truth and Actuality

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At what level does one find right action? If it is imaginary, personal, according to an idea, a concept, or an ideal, it ceases to be correct action. The ideal, the conclusion is still the movement of thought as time, as measure. And thought has created all our problems; in our personal relationships, economically, socially, morally, religiously, thought has not found an answer. What is the action that is whole, non-traditional, non-mechanistic, which is not a conclusion, prejudice or belief? I want to find out, if I am at all serious, how I am to act – an action in which there is no pretension, that has no regrets, that does not breed further problems, that will be whole, complete and answer every issue, whether at the personal level or at the most complex social level. Unless we solve this problem very deeply, talking about meditation, about God or truth and all the rest of it, has very little meaning. One must lay the foundation, otherwise one cannot go very far. One must begin as close as possible to go very far, and the nearness is you, as a human being living in this monstrous, corrupt society. One must find for oneself an action that is whole and non-fragmented because the world is becoming more and more dangerous to live in. It is becoming a desert and each one of us has to be an oasis.

One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal. It is only that which is that can be transformed, not that which you wish to be.

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The transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation. One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. To know oneself as one is requires an extraordinary alertness of mind, because ‘what is’ is constantly undergoing change, and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. It is no good being tethered. To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs and idealisation because beliefs and ideals pervert true perception. If you want to know what you are, you cannot imagine or have belief in something which you are not. If I am greedy, envious or violent, having an ideal of non-violence or non-greed is of little value. To know that you are greedy or violent, and to understand it, requires an extraordinary perception. It demands honesty and clarity of thought. Whereas to pursue an ideal away from ‘what is’ is an escape; it prevents you from discovering and acting directly upon what you are. The understanding of what you are, whatever it be, without distortion, is the beginning of virtue. Virtue is essential, for it gives freedom.

When you see the falseness of an ideal, it drops away from you. You are what is.

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When you see the falseness of the ideal, it drops away from you. You are what is. From there, proceed to understand what is, but not towards any particular end, for the end, the goal is always away from what is. The ‘what is’ is yourself, not at any particular period or in any given mood, but yourself as you are from moment to moment. Do not condemn yourself or become resigned to what you see, but be watchful without interpreting the movement of what is. This will be arduous, but there is delight in it. Only to the free is there happiness, and freedom comes with the truth of what is.

When you do not compare, when there is no ideal, no opposite, no factor of duality, when you no longer struggle to be different from what you are, what has happened to your mind?

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Why do you compare yourself with another? This comparison has been taught from childhood. In every school ‘A’ is compared with ‘B’, and ‘A’ destroys himself in order to be like ‘B’. When you do not compare, when there is no ideal, no opposite, no factor of duality, when you no longer struggle to be different from what you are, what has happened to your mind? Your mind has ceased to create the opposite and has become highly intelligent, highly sensitive and capable of immense passion. Effort is a dissipation of passion – passion which is vital energy – and you cannot do anything without passion. If you do not compare yourself with another, you will be what you are. Through comparison you hope to evolve, grow, become more intelligent or more beautiful. But will you?

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.