Photo of J. Krishnamurti

There is freedom only when there is an understanding of the function of knowledge, and therefore freedom from the known.

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In meditation, find out whether there is an end to knowledge, so there is freedom from the known. If meditation is a continuation of knowledge, it is the continuation of everything you have accumulated. Then there is no freedom. There is freedom only when there is an understanding of the function of knowledge, and therefore freedom from the known. In the field of knowledge, inquire into where it has its function and where it becomes an impediment to further inquiry. While the brain cells continue to operate, they can only operate in the field of knowledge. That is the only thing the brain can do, to function in the field of experience, knowledge and time, which is the past. Meditation is to find out if there is a field not contaminated by the known.

Knowledge is always limited. There is no complete knowledge about anything. Knowledge is always in the shadow of ignorance.

Krishnamurti, To Be Human

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Knowledge is always limited. There is no complete knowledge about anything. This is a fact. So thought is always limited, however beautiful it is – for thought may build a cathedral, a marvellous statue, a great poem, an epic story, and so on. But thought born of knowledge must always be limited because knowledge is always incomplete. Knowledge is always in the shadow of ignorance. So thought has created these images, thought has created the image between you and your wife, thought has created the idea of nationality with its technology, which is destroying the world. Is it possible to live one’s daily life without a single image? Thought must function to go from here to your home. That knowledge must exist, otherwise you would get completely lost. Knowledge is necessary to speak a language. But is it necessary to create an image at all? Can we live without a single image, which means without any belief? Which doesn’t mean you lead a chaotic life, but without any belief, without any ideal, without any concept – all of these being projections of thought and therefore limited.

A mind crowded with knowledge is not a free mind.

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Unfinished experience leaves a mark on the brain, which holds memory. Memory is matter; the brain cells are matter. Every incomplete experience leaves a mark, which becomes knowledge. The brain has received information, and information is knowledge. Its weight makes the mind dull. If you respond to a challenge according to past information, you do not know how to deal with the new problem. Experience leaves a residue as memory on the brain cells, which become the storehouse of knowledge. Knowledge is the past. So the brain, put together through time, acts, responds, functions according to the residue of the past. And a mind crowded with knowledge is not a free mind.

As most of our education is the acquisition of knowledge, it is making us more and more mechanical; our minds are functioning along narrow grooves, whether it is scientific, philosophical, religious, business or technological knowledge.

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As most of our education is the acquisition of knowledge, it is making us more and more mechanical. Our minds are functioning along narrow grooves, whether it is scientific, philosophical, religious, business or technological knowledge that we are acquiring. Our ways of life, and our specialising in a particular career, are making our minds more and more narrow, limited and incomplete. All this leads to a mechanical way of life, a mental standardisation, and so gradually the state, even a democratic state, dictates what we should become. Most thoughtful people are aware of this, but we seem to accept it and live with it. This has become a danger to freedom.

Knowledge will not lead to intelligence.

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Knowledge will not lead to intelligence. We accumulate a great deal of knowledge about many things, but to act intelligently about what one has learned seems almost impossible. Schools, colleges and universities cultivate knowledge about our behaviour, about the universe, about science and every form of technology, but these centres of education rarely help a human being to live a daily life of excellence. Scholars maintain that human beings can evolve only through vast accumulations of information and knowledge. Humanity has lived through thousands of wars; has accumulated a great deal of knowledge on how to kill, yet that very knowledge is preventing us from putting an end to all wars. We accept war as a way of life, and all the brutality, violence and killing as the normal course of life. We know we should not kill another. This knowing is totally unrelated to the fact of killing; knowledge does not prevent us from killing animals and destroying the earth. Knowledge cannot function through intelligence, but intelligence can function with knowledge. To know is not to know; understanding the fact that knowledge can never solve our human problems is intelligence.

Knowledge is undoubtedly useful at one level, but at another it is positively harmful.

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Knowledge is undoubtedly useful at one level, but at another it is positively harmful. When knowledge is used as a means of self-aggrandisement, to puff oneself up, then it is mischievous, breeding separation and enmity. Self-expansion is disintegration, whether in the name of God, the state, or an ideology. Knowledge at one level, though conditioning, is necessary: language, technique, and so on. This conditioning is a safeguard, an essential for outer living, but when this conditioning is used psychologically, when knowledge becomes a means of psychological comfort and gratification, it inevitably breeds conflict and confusion.

Is knowledge necessary for the understanding of truth?

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Is knowledge necessary for the understanding of truth? When you say, ‘I know,’ the implication is that there is knowledge. Is such a mind capable of investigating and searching out what is truth? And besides, what is it we know, of which we are so proud? Actually, what is it we know? We know information; we are full of information and experience based on our conditioning, memory and capacities. When you say, ‘I know,’ what do you mean? It is the recognition of a fact, of certain information, or it is an experience that you have had. The constant accumulation of information, the acquisition of various forms of knowledge, all constitutes the assertion, ‘I know’; and you start translating what you have read according to your background, desire and experience. Your knowledge is a thing in which a process similar to the process of desire is at work. But when you go behind it, analyse it, look at it more intelligently and carefully, you will find that the very assertion, ‘I know’ is another wall separating you and me. Behind that wall, you take refuge, seeking comfort and security. Therefore, the more knowledge a mind is burdened with, the less capable it is of understanding.

A mind is made dull by the weight of knowledge.

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Knowledge is not going to solve our problems. You may ‘know’, for example, that there is reincarnation, that there is a continuity after death. You may know – I don’t say you do; or you may be convinced of it. But that does not solve the problem. Death cannot be shelved by your theory, or by information, or by conviction. It is much more mysterious, much deeper, much more creative than that. One must have the capacity to investigate all these things anew, because it is only through direct experience that our problems are solved, and to have direct experience there must be simplicity, which means there must be sensitivity. A mind is made dull by the weight of knowledge. A mind is made dull by the past and by the future. Only a mind that is capable of adjusting itself to the present, continually, from moment to moment, can meet the powerful influences and pressures constantly put upon us by our environment.

Vedanta means the end of accumulating knowledge.

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Vedanta means the end of knowledge. The word itself means the ending of Vedas, which is knowledge. So why should I go through the laborious process of acquiring knowledge and then discarding it? Why should I acquire knowledge? Shouldn’t I, from the very beginning, see what knowledge is and discard it? Discard all that; never accumulate. Vedanta means the end of accumulating knowledge.

Learning is an act of purification, and not the acquiring of knowledge. Learning is purgation.

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I want to learn how to live. I want to learn about sorrow, pleasure, pain and beauty. Learning is an act of purification, and not the acquiring of knowledge. Learning is purgation. I cannot learn if my mind is full. The mind must purge itself to learn. Therefore, the mind has to empty itself of everything that it has known; then it can learn. So, there is the living we all know. First of all, there has to be a learning about this daily living. Is the mind capable not of accumulating but of learning? Without understanding what is implied in the first act of learning, can it learn? What is implied? When I do not know, then my mind, not knowing, is capable of learning. Can the mind not know, so that it can learn about living? Can it come to it in a state of not-knowing, and so learn?

Learning is not an additive process; knowledge is. Knowledge is mechanical; learning never is.

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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 is 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.

Knowledge is the movement of time. Time, knowledge, thought and action; in this cycle we live.

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From thought you act. From that action, you learn more. So you repeat the cycle. Experience, knowledge, memory, thought, action; from that action, learn more, and repeat. This is how we are programmed. We are always doing this. Having remembered pain, in the future we avoid pain by not doing the thing that will cause it, which becomes knowledge – and we repeat that. Sexual pleasure, we repeat that. This is the movement of thought. See the beauty of it, how mechanically thought operates. Thought says to itself, ‘I am free to operate.’ Yet thought is never free because it is based on knowledge, and knowledge is always limited. Knowledge must always be limited because it is part of time. I will learn more, and to learn more I must have time. I do not know French, but I will learn it. It may take me six months or a year or a lifetime – knowledge is the movement of time. Time, knowledge, thought and action; in this cycle we live. Thought is limited, so whatever action thought generates must be limited, and such limitation must create conflict, must be divisive.

Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man.

Krishnamurti, To Be Human

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Freedom is not a reaction. Freedom is not choice. It is man’s pretence that because he has choice, he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man, but lies in the first step of his existence. In observation, one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity. Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever limited, and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation, which is insight without any shadow of the past, or of time. This timeless insight brings about a deep, radical mutation in the mind.

Knowledge is a flash of light between two darknesses, but knowledge cannot go above and beyond that darkness.

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Knowledge is a flash of light between two darknesses, but knowledge cannot go above and beyond that darkness. Knowledge is essential to technique, as coal to the engine, but it cannot reach out into the unknown. The unknown is not to be caught in the net of the known. Knowledge must be set aside for the unknown to be; but how difficult that is! We have our being in the past; our thought is founded upon the past. The past is the known, and the response of the past is ever overshadowing the present, the unknown. The unknown is not the future but the present. The future is but the past pushing its way through the uncertain present. This gap, this interval, is filled with the intermittent light of knowledge, covering the emptiness of the present. But this emptiness holds the miracle of life.

To deny knowledge, experience and the known, is to invite the unknown.

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Denying time is the essence of timelessness. To deny knowledge, experience and the known, is to invite the unknown. Denial is explosive; it is not an intellectual ideational affair, something with which the brain can play. In the very act of denial, there is energy, the energy of understanding. This energy is not docile, to be tamed by fear and convenience. Denial is destructive; it is unaware of consequences; it is not a reaction and so not the opposite of assertion. To assert that there is or that there is not, is to continue in reaction, and reaction is not denial. Denial has no choice and so is not the outcome of conflict. Choice is conflict, and conflict is immaturity. Seeing the truth as truth, the false as false and the truth in the false, is the act of denial. It is an act and not an idea. The total denial of thought, the idea and the word, brings freedom from the known; with the total denial of feeling, emotion and sentiment, there is love. Love is beyond and above thought and feeling.

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.