Photo of J. Krishnamurti

A mind caught in tradition cannot perceive what is true.

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The ways of tradition inevitably lead to mediocrity. A mind caught in tradition cannot perceive what is true. Tradition may be one day old or may go back thousands of years. Obviously it would be absurd for an engineer to set aside the knowledge he has gained through the experience of a thousand others; and if one were to try to set aside the memory of where one lived it would indicate a neurotic state. But the gathering of facts does not make for the understanding of life. Knowledge is one thing and understanding another. Knowledge does not lead to understanding. Knowledge is only a part of life, not the totality, and when that part assumes all-consuming importance, as it is threatening to do now, then life becomes superficial, a dull routine from which man seeks to escape through diversions and superstition, with disastrous consequences. Mere knowledge, however wide and cunningly put together, will not resolve our human problems; to assume that it will is to invite frustration and misery. Something much more profound is needed.

If the mind is tethered to belief or knowledge, it ceases to follow the swift movement of ‘what is’.

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It needs an extraordinarily astute mind, an extraordinarily pliable heart, to be aware of and to follow ‘what is’. ‘What is’ is constantly moving, constantly undergoing a transformation, and if the mind is tethered to belief or knowledge, it ceases to follow the swift movement of ‘what is’. ‘What is’ is not static, it is constantly moving, as you will see if you observe it very closely. To follow it, you need a very swift mind and a pliable heart, which are denied when the mind is static, fixed in belief, in prejudice, in identification. A mind and heart that are dry cannot follow easily and swiftly that which is.

As long as the brain is conditioned, it cannot understand the immensity of the nature of the mind.

Krishnamurti, Fire in the Mind

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Thought has created not only the churches, temples and mosques but also all the things in them. Thought has created wars; thought has created the conflict between man and man. Thought is responsible for all this and, because thought in itself is limited, thought cannot perceive a mind that is immeasurable. But thought tries to understand it because that is its function. The function of thought is to reduce everything to its limited, mechanical, fragmentary activity. As long as the brain is conditioned, it can never understand the immensity of the nature of the mind. If you see this, you will also see ‘your’ responsibility to uncondition the brain, to uncondition the limitation which thought has imposed on it.

The purpose of education is to create a new mind, which is explosive and does not conform to a pattern set by society.

Krishnamurti On Education

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A true human being is when the scientific spirit and the true religious spirit are together. Then human beings will create a good world – not the world of socialists or capitalists, of Brahmins or Catholics. In fact, the true Brahmin is the person who does not belong to any religious creed, has no class, no authority, no position in society. The true human being combines both the scientific and the religious mind, and is harmonious without any contradiction within. The purpose of education is to create this new mind, which is explosive and does not conform to a pattern which society has set.

A mind is healthy, clear and sane when it has no conflict whatsoever, so that it functions without any friction.

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Our culture is based on control. Our education, bringing up our children, and in ourselves is the urge to control. What is implied in that? We have never asked why we control at all. Control implies a controller and the thing controlled. I am angry; I must control anger. Where there is control there is conflict: I must or I must not. And conflict distorts the mind. A mind is healthy, clear, sane when it has no conflict whatsoever, so that it functions without any friction.

Only when the mind is quiet can you observe, for then the mind is sensitive to extraordinary beauty; and perhaps here is a clue to the problem of freedom.

Krishnamurti, Think on These Things

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I wonder if you have ever stopped to observe the marvellous glow in the west as the sun sets, with the shy young moon just over the horizon. Often at that hour, the river is very calm, and everything is reflected on its surface: the bridge, the train that goes over it, the tender moon. And presently, as it grows dark, there are the stars. It is all very beautiful. And to observe, to watch, to give your whole attention to something beautiful, your mind must be free of preoccupations, must it not? It must not be occupied with problems, worries or speculations. Only when the mind is quiet can you observe, for then the mind is sensitive to extraordinary beauty; and perhaps here is a clue to the problem of freedom.

The mind is everlastingly occupied with something; it is never still to listen to the noise of its own struggles and pains.

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Listening is a complete act; the very act of listening brings its own freedom. But are we 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 pattern of thought, perhaps they might altogether cease. 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 an experience.

The mind must find out how to empty itself of all its content, and yet live in this world and function efficiently.

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The content of my consciousness is my unhappiness, misery, struggles, the images I have collected, my gods, the frustrations, pleasures, fears, agonies and hatreds. That is my consciousness. Can all that be completely emptied? Not only at the superficial level but right through – the so-called unconscious. If it is not possible, I must live a life of misery, of unending sorrow. There is neither hope nor despair: I am in prison. So the mind must find out how to empty itself of all its content, and yet live in this world and function efficiently. How is this to be done? Can it ever be done? Or is there no escape for man? Because we don’t see how to get beyond this, we invent all the gods, temples, philosophies and rituals. Meditation, real meditation, is to see whether the mind, which has evolved through time, which is the result of thousands of experiences, can empty itself and yet have a brain that functions as a marvellous machine.

Let the mind be empty.

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When the false has dropped away, there is freedom for that which is not false to come into being. You cannot seek the true through the false; the false is not a stepping stone to the true. The false must cease wholly, not in comparison to the true. There is no comparison between the false and the true; violence and love cannot be compared. Violence must cease for love to be. The cessation of violence is not a matter of time. The perception of the false as the false is the ending of the false. Let the mind be empty, and not filled with the things of the mind. Then there is only meditation, and not a meditator who is meditating.

The mind can renew itself when it is capable of seeing all its activities, at the superficial level and deep down.

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It is only the new that can transform, not the old. If you pursue the pattern of the old, any change is a modified continuity; there is nothing new in that, nothing creative. The creative can come into being only when the mind itself is new; and the mind can renew itself only when it is capable of seeing all its activities, not only at the superficial level but deep down. When the mind is aware of its whole process, can it put aside all these things and be new, creatively empty? You will find out whether it can or cannot only if you experiment without having an opinion about it, without wanting to experience that creative state. If you want to experience it, what you experience is not creative emptiness, only a projection of desire. If you desire to experience the new, you are merely indulging in illusion. But if you begin to observe, be aware of your own activities from day to day, from moment to moment, watching the whole process of yourself as in a mirror, then, as you go deeper and deeper, you will come to the ultimate question of the emptiness in which alone there can be the new.

A mind that is totally free has no conflict. Such a mind is completely quiet and peaceful, not violent. Such a mind can create a new culture, not a counterculture but a different culture altogether.

Krishnamurti, To Be Human

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The mind is totally free has no conflict. Such a mind is completely quiet and peaceful, not violent. And such a mind can create a new culture – a new culture, not a counterculture to the old, but a totally different thing altogether, where we shall have no conflict at all. That one has discovered, not as a theory, as a verbal statement, but as an actual fact within oneself – that the mind can observe totally and therefore without the eyes of the past, and therefore, the mind is something totally different.

A mind that is not accumulating, not gathering, that is dying each day, each minute – for such a mind there is no death. It is in a state of infinite space.

Krishnamurti, Think on These Things

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Can your mind be free from its habits and the creation of new ones? If you go into this problem very deeply, you will find that it can. When the mind renews itself without forming new patterns or habits, without falling into imitation, it remains fresh, young, innocent, and is therefore capable of infinite understanding. For such a mind there is no death because there is no longer a process of accumulation. It is the process of accumulation that creates habit and imitation. For the mind that accumulates there is deterioration and death. But a mind that is not accumulating, not gathering, that is dying each day, each minute, for such a mind there is no death. It is in a state of infinite space. So the mind must die to everything it has gathered – to all the habits, the imitated virtues, to all the things it has relied upon for its sense of security. Then it is no longer caught in the net of its own thinking. In dying to the past from moment to moment, the mind is made fresh. Therefore it can never deteriorate or set in motion the wave of darkness.

The light of reality and its bliss are destroyed when the mind, which is the seat of self, assumes control.

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Can the mind keep in touch with the source of all happiness? Can this openness be sustained in spite of knowledge and technique, in spite of education and the crowding in of life? It can be, if we see the essential necessity above all else of this supreme happiness. After all, to be open to the source of all happiness is the highest religion, but to realise this happiness, you must give right attention to it. The expression of beauty and joy cannot be measured in terms of achievement and success. The light of reality and its bliss are destroyed when the mind, which is the seat of self, assumes control. Self-knowledge is the beginning of wisdom.

One has to ask the utmost of the mind and the heart, otherwise one remains in the convenient and the comfortable.

Krishnamurti, Beyond Violence

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You need a mind that is able to stand completely alone, not burdened by propaganda or the experiences of others. Enlightenment does not come through a leader or teacher; it comes through the understanding of what is in yourself, not going away from yourself. The mind has to understand actually what is going on in its own psychological field; it must be aware without any distortion, choice, resentment, bitterness, explanation or justification. It must just be aware. This basis is laid happily, not compulsively, but with ease, with felicity, without any hope of reaching anything. If you have hope, you are moving away from despair; one has to understand despair, not search out hope. In the understanding of ‘what is’ there is neither despair nor hope. Is all this asking too much of the human mind? Unless one asks what may appear to be impossible, one falls into the trap, the limitation, of what is thought to be possible. To fall into this trap is very easy. One has to ask the utmost of the mind and the heart, otherwise one remains in the convenient and the comfortable.

Meditation implies a complete radical change of the mind and heart. This is only possible when there is an extraordinary inward silence, and that alone brings about the religious mind. That mind knows what is sacred.

Krishnamurti, Beyond Violence

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Silence is not a thing to be practised. It comes when you have understood the whole structure and the beginning and the living of life. We have to alter the structure of our society, its injustice, its appalling morality, the divisions it has created between man and man, the wars, the utter lack of affection and love that is destroying the world. If your meditation is only a personal matter, a thing which you personally enjoy, then it is not meditation. Meditation implies a complete radical change of the mind and heart. This is only possible when there is an extraordinary inward silence, and that alone brings about the religious mind. That mind knows what is sacred.

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.