Photo of J. Krishnamurti

Can you listen without interpreting, without your prejudices interfering – listen as you may listen to the song of a bird?

Krishnamurti, Beyond Violence

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Can you listen without interpreting, without your prejudices interfering – listen as you may listen to the song of a bird? Can you listen to the song of the bird without verbal comment, without naming it, saying, ‘It is a blackbird’, ‘I would like to go on listening to it; can you listen without any of that interference, just listen. You can, can you not? Now, can you listen equally to what goes on in yourself? – without prejudice, without a formula, without distortion, just as you may listen to that bell, without any association, just listening to the pure sound of it. Then you are the sound; you are not listening to the sound as something separate.

Listening is a complete act; the very act of listening brings its own freedom.

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Listening itself is a complete act; the very act of listening brings its own freedom. But are you really concerned with listening, or with altering the turmoil within? If you would listen, in the sense of being aware of your conflicts and contradictions without forcing them into any particular pattern of thought, perhaps they might altogether cease. You see, we are constantly trying to be this or that, to achieve a particular state, to capture one kind of experience and avoid another, so the mind is everlastingly occupied with something; it is never still to listen to the noise of its own struggles and pains. Be simple, and don’t try to become something or to capture some experience.

If you can deeply listen with ease, with a certain felicity, you will find an astonishing transformation taking place in your heart and mind.

Krishnamurti, Think on These Things

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Listen to the bells, the bells of the cows and of the temples; listen to the distant train and the carts on the road; and if you then come nearer still and listen to me also, you will find there is a great depth to listening. But to do this you must have a very quiet mind. If you really want to listen, your mind is naturally quiet, is it not? You are not then distracted by something happening next to you; your mind is quiet because you are deeply listening to everything. If you can listen in this way with ease, with a certain felicity, you will find an astonishing transformation taking place in your heart, in your mind – a transformation which you have not thought of, or in any way produced. If you can really listen to everything – to the lapping of the water on the bank of a river, to the song of the birds, to the crying of a child, to your mother scolding you, to a friend bullying you, to your wife or husband nagging you – then you will find that you go beyond the words, beyond the mere verbal expressions which so tear one’s being.

If you listen comprehensively so that there is no division and no resistance, you will find that the mind can pay complete attention to anything, without effort.

Krishnamurti, Think on These Things

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If you listen both to the sound of the bell and to the silence between its strokes, the whole of that listening is attention. Similarly, when someone is speaking, attention is the giving of your mind not only to the words but also to the silence between the words. If you experiment with this you will find that your mind can pay complete attention without distraction and without resistance. When you discipline your mind by saying, ‘I must not look out of the window, I must not watch the people coming in, I must pay attention even though I want to do something else,’ it creates a division which is very destructive because it dissipates the energy of the mind. But if you listen comprehensively so that there is no division and therefore no form of resistance then you will find that the mind can pay complete attention to anything without effort.

To listen there must be attention, and where there is resistance there is no attention.

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Have you tried listening to noise – listening to it as you would listen to music? But perhaps one never listens to anything at all. You cannot listen to what you hear if you resist it. To listen there must be attention, and where there is resistance there is no attention.

We never look, but through a screen of words, explanations and prejudices; we never listen, save through judgments, comparisons and remembrances.

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We never look, but through a screen of words, explanations and prejudices; we never listen save through judgments, comparisons and remembrances. The very naming of the flower, or the bird, is a distraction. The mind is never still to look, to listen. The moment it looks, it is off on its restless wanderings; in the very act of listening there is an interpretation, a recollection, an enjoyment, and attention is denied. The mind may be absorbed by the thing it sees or listens to, as a child is by a toy, but this is not attention. Nor is concentration attention, for concentration is the way of exclusion and resistance. There is attention only when the mind is not absorbed by an inward or outward idea or object. Attention is the complete good.

Listening is an art not easily come by, but in it there is beauty and great understanding.

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Listening is an art not easily come by, but in it there is beauty and great understanding. We listen with the various depths of our being, but our listening is always with a preconception or from a particular point of view. We do not listen simply; there is always the intervening screen of our own thoughts, conclusions and prejudices. We listen with pleasure or resistance, with grasping or rejection, but there is no listening. To listen there must be an inward quietness, a freedom from the strain of acquiring, a relaxed attention. This alert yet passive state is able to hear what is beyond the verbal conclusion. Words confuse, they are only the outward means of communication; but to commune beyond the noise of words, there must be in listening an alert passivity. Those who love may listen; but it is extremely rare to find a listener. Most of us are after results, achieving goals, we are forever overcoming and conquering, and so there is no listening. It is only in listening that one hears the song of the words.

Listen, and insensitivity will tell you its story; do not translate or act, but listen without interruption or interpretation right to the end.

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Do nothing but be what you are: insensitive. To do is to avoid ‘what is’, and the avoidance of ‘what is’ is the grossest form of stupidity. Whatever it does, stupidity is still stupidity. The insensitive cannot become the sensitive; all it can do is to be aware of what it is, to let the story of what it is unfold. Do not interfere with insensitivity, for that which interferes is the insensitive, the stupid. Listen, and it will tell you its story; do not translate or act, but listen without interruption or interpretation right to the end of the story. Then only will there be action. The doing is not important, but the listening is.

There is a different way of living, something totally new; which means listening completely.

Krishnamurti, The Ending of Time

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Do we so completely listen that there is no resistance, no saying why, what is the cause, why should I? We have been through all that. We have walked the area endlessly, back and forward from corner to corner, north, south, east, west. And ‘X’ comes along and says, ‘There is a different way of living, something totally new; which means listening completely.’

Listening to the story of ‘what is’ brings its own liberation. It is truth that liberates, not the effort to be free.

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The truth of ‘what is’ is not to be found in any book, ancient or modern. What is found is the word, but not truth. One cannot find truth. The effort to find truth brings about a self-projected end; and that end is not truth. A result is not truth but the continuation of thought, extended or projected. Only when thought ends is there truth. There is no ending of thought through compulsion, through discipline, through any form of resistance. Listening to the story of ‘what is’ brings its own liberation. It is truth that liberates, not the effort to be free.

Listen with full attention, so that in the very act of listening, old memories, old habits, accumulated traditions, will all be wiped away.

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I assure you one can put aside the old tape, the old way of thinking, feeling, reacting, the innumerable habits that one has. One can do it if one really gives attention. If the thing one is listening to is deadly serious, tremendously important, then one is bound to listen so that the very act of listening will wipe out the old. Do try it – or rather do it. You are deeply interested, otherwise you would not be here. Do listen with full attention, so that in the very act of listening the old memories, the old habits, the accumulated tradition, will all be wiped away.

When you want to listen to music or look at a picture you love, which you have feeling for, what is the state of your mind?

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To understand anything, any human or scientific problem, what is important, what is essential? A quiet mind, is it not? – a mind that is intent on understanding. It is not a mind that is exclusive, that is trying to concentrate. If I really want to understand something, there is immediately a quiet state of mind. When you want to listen to music or look at a picture you love, which you have a feeling for, what is the state of your mind? Immediately there is a quietness, is there not? When you are listening to music, your mind does not wander all over the place; you are listening. Similarly, when you want to understand conflict, you are no longer depending on time at all; you are simply confronted with what is, which is conflict. Then immediately there comes a quietness, a stillness of mind. When you no longer depend on time as a means of transforming ‘what is’ because you see the falseness of that process, then you are confronted with what is, and as you are interested to understand what is, naturally you have a quiet mind. In that alert yet passive state of mind there is understanding.

On the radio one can listen endlessly to every kind of music, one can hear plays and the news. There need be no conversation, no exchange of thought, for the radio does almost everything for you.

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The radio is a marvellous escape. Next door, they kept the thing going all day long and far into the night. When they worked in the garden, the radio blared louder. Apparently they enjoyed the music and the commercials. By means of the radio, one can listen endlessly to every kind of music, from the classical to the very latest; one can hear plays, news, and all the things that are constantly being broadcast. There need be no conversation, no exchange of thought, for the radio does almost everything for you. The radio, they say, helps students to study; and there is more milk if at milking time the cows have music. The odd part about all this is that the radio seems to alter so little the course of life. It may make some things a little more convenient; we may have global news more quickly and hear murders described most vividly; but information is not going to make us intelligent. The thin layer of information about the horrors of atomic bombing, about international alliances, research into chlorophyll, and so on, does not seem to make any fundamental difference to our lives.

There is great delight in listening to music; it may quieten and pacify your nerves by its rhythm and quality of sound; it may carry you away to distant places, far away, and in that there is great pleasure. But that pleasure does not detract from your vital interest.

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We divide pleasure in ourselves; we say it would be nice to have a lovely car or listen to beautiful music. There is great delight in listening to music; it may quieten and pacify your nerves by its rhythm and quality of sound; it may carry you away to distant places, far away, and in that there is great pleasure. But that pleasure does not detract from your vital interest; on the contrary. When you have a tremendous interest in something, then that very interest becomes the major pleasure in your life; and all other pleasures become secondary and trivial; in that there is no contradiction. But when we are not sure of our major interest in life, then we are pulled in different directions by various pleasures and objects; and then there is a contradiction.

I listen to the radio because music makes me happy, it takes me away from myself; books and knowledge are also a very convenient escape from myself. And on all these things we depend.

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Without your wife, you would be alone, you would be lost in the deepest sense; so she is essential to you, is she not? You depend on her for your happiness, and this dependence is called love. You are afraid to be alone. She is always there to cover up the fact of your loneliness, as you cover up hers; but the fact is still there, is it not? We use each other to cover up this loneliness; we run away from it in so many ways, in so many different forms of relationship, and each such relationship becomes a dependence. I listen to the radio because music makes me happy, it takes me away from myself; books and knowledge are also a very convenient escape from myself. And on all these things we depend.

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.