Photo of J. Krishnamurti

Can the mind, which has created our problems, resolve those things that it has itself brought forth?

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Thinking has not solved our problems. The clever ones, the philosophers, the scholars, the political leaders, have not really solved any of our human problems – which are the relationship between you and another, between you and myself. So far we have used the mind, the intellect, to help us investigate the problem and thereby are hoping to find a solution. Can thought ever dissolve our problems? Is not thought, unless it is in the laboratory or on the drawing board, always self-protecting, self-perpetuating, conditioned? Is not its activity self-centred? And can such thought ever resolve any of the problems which thought itself has created? Can the mind, which has created the problems, resolve those things that it has itself brought forth?

The mind would be lost without the worry of problems. It feeds on problems, whether they are world or household problems, political or personal, religious or ideological.

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We don’t really want to let go of our problems; for what would we be without them? We would rather cling to something we know, however painful, than risk the pursuit of something that may lead who knows where. With the problems, at least, we are familiar; but the thought of pursuing the maker of them, not knowing where it may lead, creates in us fear and dullness. The mind would be lost without the worry of problems; it feeds on problems, whether they are world or household problems, political or personal, religious or ideological. So our problems make us petty and narrow. A mind that is consumed with world problems is as petty as the mind that worries about the spiritual progress it is making. Problems burden the mind with fear, for problems give strength to the self, to the ‘me’ and the ‘mine’. Without problems, without achievements and failures, the self is not.

What you are, the world is. So your problem is the world’s problem.

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What you are, the world is. So your problem is the world’s problem. This is a simple and basic fact. In our relationship with the one or the many we seem somehow to overlook this point all the time. We want to bring about alteration through a system or through a revolution in ideas or values based on a system, forgetting that it is you and I who create society, who bring about confusion or order by the way in which we live. So we must begin near. That is, we must concern ourselves with our daily existence, with our daily thoughts and feelings and actions which are revealed in the manner of earning our livelihood and in our relationship with ideas or beliefs.

It is love alone that can solve all human problems.

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A mind that is very quiet, a mind that is not distracted by its own thought, a mind that is open, can look at a problem very directly and very simply. And it is this capacity to look without any distraction at our problems that is the only solution. For that there must be a quiet, tranquil mind. Such a mind is not a result, is not an end product of a practice, of meditation, of control. It comes into being through no form of discipline or compulsion or sublimation, without any effort of the ‘me’, of thought; it comes into being when I understand the whole process of thinking – when I can see a fact without any distraction. In that state of tranquillity of a mind that is really still there is love. And it is love alone that can solve all human problems.

Let us see what our problems are, not how to solve them, not what to do about them, because the moment we understand what the problem is, that very understanding brings about its own action.

Krishnamurti, You Are the World

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Let us see what our problems are, not how to solve them, not what to do about them, because the moment we understand what the problem is, that very understanding brings about its own action; I think that is very important to realize. Most of us look at problems with a conclusion, with an assumption; we are not free to look, we are not free to observe what actually is. When we are free to look, to explore what the problem is, then out of that observation, that exploration, there comes understanding. And that understanding itself is action, not a conclusion leading to action.

Only a mind and a heart broken up in fragments creates problems.

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A problem only arises when life is seen fragmentarily. Do see the beauty of that. When you see life as a whole, there is no problem whatsoever. Only a mind and a heart broken up in fragments creates problems. The centre of the fragment is the ‘me’. The ‘me’ is brought about through thought; it has no reality by itself. The ‘me’ – ‘my’ house, ‘my’ disappointment, ‘my’ desire to become somebody – that ‘me’ is the product of thought which divides. Can the mind look without the ‘me’? Not being able to do this, that very ‘me’ says: ‘I will dedicate myself to Jesus,’ or to Buddha, to this, to that. The ‘me’ identifying itself with what it considers to be greater, is still the ‘me’. So the question arises: can the mind, the brain, the heart, the whole being, observe without the ‘me’?

No problem is something separate, all by itself. It is related to other issues, other problems.

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If we could face just one issue completely, go into it very deeply, then perhaps we shall be able to relate it to all the others. No problem is something separate, all by itself. It is related to other issues, other problems, other affairs. So if we can take one human problem and enquire into it freely, then we shall be able to see the connection with all other problems.

If we could treat the whole of existence as one unitary movement, perhaps we would be able to solve our problems intelligently and reasonably.

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The world is overpopulated, there is pollution, there are wars, there is every kind of mischief going on. And not being able to solve that, we turn inward. Not being able to solve the inward issues, we turn to something outer, still further away from all this. Whereas if we could treat the whole of existence as one unitary movement, then perhaps we would be able to solve our problems intelligently and reasonably and in order.

After millions of years, we have not solved our problems: we are cutting each other’s throats, we are competing with each other, we hate each other, we want to be successful. This whole pattern has been repeated from the time man began, and we are still at it.

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From experience we acquire knowledge, from knowledge memory. The response of memory is thought, then from thought action. From that action you learn more, so the cycle is repeated. That is the pattern of our life. That form of learning will never solve our problems because it is repetition. We acquire more knowledge which may lead to better action, but that action is limited. And this we keep repeating. The activity from that knowledge will not solve our human problems at all. We have not solved them – it is so obvious. After millions of years, we have not solved our problems: we are cutting each other’s throats, we are competing with each other, we hate each other, we want to be successful, the whole pattern is repeated from the time man began, and we are still at it. Do what you will along this pattern and no human problem will be solved, whether it be political, religious or economic, because it is thought that is operating.

Problems are becoming more and more complex, more and more insoluble, so we must find out if it is possible to approach life in a different way, not through thought, because thought does not solve our problems.

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Thought is born of experience and knowledge, and there is nothing sacred whatsoever about thought. Thinking is materialistic, it is a process of matter. And we have relied on thinking to solve all our problems in politics and religions and in our relationships. Our brains, our minds, are conditioned, educated to solve problems. Thinking has created problems and then our brains, our minds, are trained to solve them with more thinking. All problems are created, psychologically and inwardly, by thought. Follow what is happening. Thought creates the problem, psychologically; the mind is trained to solve problems with further thinking, so thought in creating the problem then tries to solve it. So it is caught in a continuous process, a routine. Problems are becoming more and more complex, more and more insoluble, so we must find out if it is at all possible to approach life in a different way, not through thought because thought does not solve our problems; on the contrary thought has brought about greater complexity. We must find out – if it is possible or not – whether there is a different dimension, a different approach, to life altogether.

We think knowledge is going solve our problems, whether the knowledge of the priest, the guru, the scientist, the philosopher or the latest psychiatrist. But we have never questioned whether knowledge in itself can solve any of our problems.

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Thought is a movement in time and space. Thought is memory, the remembrance of past things. Thought is the activity of knowledge, knowledge which has been gathered together through millions of years and stored as memory in the brain. If you observe the activity of your thinking you will see that experience and knowledge are the basis of your life. Knowledge is never complete; it must always go together with ignorance. We think knowledge is going to solve all our problems, whether the knowledge of the priest, the guru, the scientist, the philosopher, or the latest psychiatrist. But we have never questioned whether knowledge in itself can solve any of our problems – except perhaps technological problems.

As a pool is still when the breezes stop, so the mind is still with the cessation of problems.

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How anxious we are to find an answer to our problems! We are so eager to find an answer that we cannot study the problem; it prevents our silent observation of the problem. The problem is the important thing, and not the answer. If we look for an answer, we will find it; but the problem will persist, for the answer is irrelevant to the problem. Our search is for an escape from the problem, and the solution is a superficial remedy, so there is no understanding of the problem. All problems arise from one source, and without understanding the source, any attempt to solve the problems will only lead to further confusion and misery. One must first be very clear that one’s intention to understand the problem is serious, that one sees the necessity of being free of all problems, for only then can the maker of problems be approached. Without freedom from problems, there can be no tranquillity, and tranquillity is essential for happiness – which is not an end in itself. As a pool is still when the breezes stop, so the mind is still with the cessation of problems. But the mind cannot be made still; if it is, it is dead, a stagnant pool. When this is clear, then the maker of problems can be observed. The observation must be silent and not according to any predetermined plan based on pleasure and pain.

The very nature of our mind is to be dishonest, crooked, incapable of facing facts, and that is the thing which creates problems; that is the thing which is the problem itself.

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As long as we live within the field of the mind there must be complications, there must be problems; that is all we know. Mind is sensation, mind is the result of accumulated sensations and reactions and anything it touches is bound to create misery, confusion, an endless problem. The mind is the real cause of our problems, the mind that is working mechanically night and day, consciously and unconsciously. The mind is a most superficial thing and we have spent generations, we spend our whole lives, cultivating the mind, making it more and more clever, more and more subtle, more and more cunning, more and more dishonest and crooked, all of which is apparent in every activity of our life. The very nature of our mind is to be dishonest, crooked, incapable of facing facts, and that is the thing which creates problems; that is the thing which is the problem itself.

We have made God a problem, we have made love a problem, we have made relationship and living a problem, and we have made sex a problem. Why?

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Why is it that whatever we touch we turn into a problem? We have made God a problem, we have made love a problem, we have made relationship and living a problem, and we have made sex a problem. Why? Why is everything we do a problem, a horror? Why are we suffering? Why do we submit to living with problems, why do we not put an end to them? Why do we not die to our problems instead of carrying them day after day, year after year? Sex is certainly a relevant question but there is the primary question, why do we make life into a problem? Working, sex, earning money, thinking, feeling, experiencing – you know, the whole business of living – why is it a problem? Is it not essentially because we always think from a particular point of view, from a fixed point of view? We are always thinking from a centre towards the periphery but the periphery is the centre for most of us and so anything we touch is superficial. But life is not superficial; it demands living completely and because we are living only superficially we know only superficial reaction. Whatever we do on the periphery must inevitably create a problem, and that is our life: we live in the superficial and we are content to live there with all the problems of the superficial. Problems exist so long as we live in the superficial, on the periphery, the periphery being the ‘me’ and its sensations, which can be externalized or made subjective, which can be identified with the universe, with the country or with some other thing made up by the mind. As long as we live within the field of the mind, there must be complications, there must be problems; that is all we know.

Wherever one goes in the world, human beings are more or less the same. Their manners, behaviour and patterns of action may differ, but psychologically, inwardly, their problems are the same.

Krishnamurti, You Are the World

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Wherever one goes in the world, human beings are more or less the same. Their manners, behaviour and patterns of action may differ, but psychologically, inwardly, their problems are the same. Man throughout the world is confused; that is the first thing one observes. Uncertain and insecure, he is groping, searching, asking, looking for a way out of this chaos. So he goes to teachers, to yogis, to gurus, to philosophers; he is looking everywhere for an answer. And probably that is what most of you are doing, because we want to find a way out of this trap in which we are caught, without realising that we, as human beings, have made this trap. It is of our own making and nobody else’s. The society in which we live is the result of our psychological state. The society is ourselves. The world is ourselves, the world is not different from us. What we are, we have made the world because we are confused, we are ambitious, we are greedy, seeking power, position, prestige. We are aggressive, brutal, competitive, and we build a society which is equally competitive, brutal and violent. It seems to me that our responsibility is to understand ourselves first, because we are the world.

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.