Photo of J. Krishnamurti

Thought is always operating in knowledge – if there was no knowledge, thought would not be. Thought is always operating in the field of the known.

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Why is thought always active? Thought is always operating in knowledge – if there was no knowledge, thought would not be. Thought is always operating in the field of the known. Whether mechanical, non-verbal and so on, it is always working in the past. So your life is the past because it is based on past knowledge, past experience, past memories, pleasure, pain, fear and so on – it is all the past. And thought projects the future from the past. So thought is fluctuating between the past and the future, all the time saying, ‘I should do this, I should not do that.’ Why is it doing all this?

Thought, being based on knowledge, is everlastingly limited, partial. There is no complete thought.

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Thought is the basis of our life, whether working in a business, a mine or a laboratory. All the things priests have put together – the rituals, the beliefs, the wafers – and all the things that are in the temples and mosques are all put together by thought. And thought, being based on knowledge, is everlastingly limited, partial. There is no complete thought. So there is recognition of the fact that thought is completely limited. Your worship, your prayer, your belonging to this guru or to that guru – all that is so terribly trivial. Thought is limited: you may think of the unlimited but it is still limited. You may think of the eternal, but that is still put together by thought. Can thought, time, come to an end?

Thought has created the psychological structure of the ‘me’. That ‘me’ is not holy, something divine; it is just thought.

Krishnamurti, This Light in Oneself

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Thought has created everything we have done. Going to the moon and planting a silly flag up there; going to the depths of the sea; all the complicated technology and its machinery, thought has been responsible for. Thought has also been responsible for all wars. Your thoughts have divided the world into Britain, France, Russia, and so on. And thought has created the psychological structure of the ‘me’. That ‘me’ is not holy, something divine; it is just thought putting together anxieties, fears, pleasures, sorrows, pains and attachments. It has put together the ‘me’, which is consciousness. Consciousness is what it contains; your consciousness is what you are: your anxieties, fears, struggles, moods, despairs, pleasures, and so on – and that is the result of time. I have been hurt yesterday; you said something to me and it has wounded me and is part of my consciousness. So consciousness is the result of time. When we ask if time can end, it implies the total emptying of this consciousness with its content.

The activity of thought is always outward and brings about fragmentation.

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The controller is the controlled. The thinker is his thoughts. Without words, images and thoughts, is there a thinker? The experiencer is the experience; without experience there is no experiencer. The controller of thought is made up of thought; he is one of the fragments of thought. Call it what you will, the outside agency, however sublime, is still a product of thought. The activity of thought is always outward and brings about fragmentation.

Become aware of the movement of thought and you will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. You will discover that this division is an illusion.

Krishnamurti, To Be Human

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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. Become aware of the movement of thought and you will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. You 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.

Has not thought created the thinker, given him permanence amidst the impermanence of thoughts?

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Our thoughts are transient, constantly changing. They are the response of our background. If I have been brought up in a certain class of society in a definite culture, I will respond to challenges and stimuli according to that conditioning. With most of us, this conditioning is so deep-rooted the response is almost always according to the pattern. We are the background; that conditioning is not separate or dissimilar from us. With the changing of the background, our thoughts also change. We think that the thinker is wholly different from the background, but is he? Is not the thinker the result of his thoughts, composed of his thoughts? Is there a separate entity, a thinker apart from his thoughts? Has not thought created the thinker, given him permanence amidst the impermanence of thoughts? The thinker is the refuge of thought.

If thought sees its own limitation, is there not a different kind of intelligence in operation? Then is there not an awakening of intelligence which is above and beyond thought?

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Thought has created such marvellous things, yet has brought about misery, confusion and such enormous sorrow. Can thought completely operate in one direction and be totally silent in another, so that it does not create a division? Is it possible for thought to say, ‘I won’t go beyond the technological world, knowledge and daily existence,’ and not enter into that dimension in which there is no division? Is it possible for thought to separate itself like that or are we putting the wrong question? Can thought see its own limitations and bring about a different intelligence? If thought sees its own limitation, is there not a different kind of intelligence in operation? Then is there not an awakening of intelligence which is above and beyond thought?

Revolution, social or economic, can only change outer states and things, in increasing or narrowing circles, but it will always be within the limited field of thought.

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Destruction is essential. Not of buildings and things but of all psychological devices and defences: gods, beliefs, dependence, experiences, knowledge. Without destroying all these there cannot be creation. It is only in freedom that creation comes into being. Another cannot destroy these defences for you; you have to, through your own self-knowing awareness. Revolution, social or economic, can only change outer states and things, in increasing or narrowing circles, but it will always be within the limited field of thought. For total revolution, the brain must forsake all its inward, secret mechanisms of authority, envy and fear.

Thought is the result of time, and there can be that which is immeasurable and timeless only when the process of thought has ceased.

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Thought is the result of time. There can be that which is immeasurable and timeless only when the process of thought has ceased. Stillness of the mind cannot be induced, cannot be brought about through practice or discipline. If the mind is made still, whatever comes into it is only a self-projection, the response of memory. With the understanding of its conditioning, with the choiceless awareness of its own responses as thought and feeling, tranquillity comes to the mind. This breaking of the chain of karma is not a matter of time, for through time, the timeless is not. Karma must be understood as a total process, not merely as something of the past. The past is time, which is also the present and the future. Time is memory, the word, the idea. When the word, the name, the association, the experience, is not, then only is the mind still, not merely in the upper layers, but completely, integrally.

Insight is not the careful deduction of thought, the analytical process of thought or the time-binding nature of memory.

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Thought can never be fresh, new or original. Action based on thought must ever be broken up, incomplete and contradictory. The whole movement of thought must be deeply understood, including its right place: seeing to the necessities of life and things that must be remembered. Then what is the action which is not the continuance of remembrance? It is insight. Insight is not the careful deduction of thought, the analytical process of thought or the time-binding nature of memory. It is instantaneous perception without the perceiver. From this insight, action takes place. From this insight, the explanation of any problem is accurate, final and true. There are no regrets, no reactions; it is absolute.

Seeing without thought is total seeing. Seeing a cloud over a mountain, without thought and its responses, is the miracle of the new.

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Thought is never still. Reaction expressing itself is thought, and thought further increases responses. Beauty is the feeling which thought expresses. Is there love and beauty within the enclosure of thought? The beauty and love that thought knows is the opposite of ugliness and hate, but beauty has no opposite nor has love. Seeing without thought, without the word, without the response of memory is wholly different from seeing with thought and feeling. What you see with thought is superficial; then seeing is only partial, not seeing at all. Seeing without thought is total seeing. Seeing a cloud over a mountain without thought and its responses is the miracle of the new; it is not ‘beautiful’ – it is explosive in its immensity.

Thought is perversion, for it is the product of yesterday; it is caught in the toils of centuries and so it is confused and unclear.

Krishnamurti, Meeting Life

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Meditation is a movement in and of the unknown. You are not there, only the movement. You are too petty or too great for this movement. It has nothing behind it or in front of it. It is that energy which thought-matter cannot touch. Thought is perversion, for it is the product of yesterday; it is caught in the toils of centuries and so it is confused and unclear. Do what you will, the known cannot reach out for the unknown. Meditation is the dying to the known.

It is thought that has emotional complications, not love. Thought is the greatest hindrance to love.

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It is thought that has emotional complications, not love. Thought is the greatest hindrance to love. Thought creates a division between ‘what is’ and ‘what should be’, and on this division morality is based, but neither the moral nor the immoral know love. This moral structure, created by the mind to hold social relationships together, is not love, but a hardening process like that of cement. Thought does not lead to love; thought does not cultivate love, for love cannot be cultivated as a plant in the garden. The very desire to cultivate love is the action of thought. If you are at all aware you will see what an important part thought plays in your life. Thought obviously has its place, but it is in no way related to love.

Thought is the root of all our sorrow, all our ugliness. Inquire into the ending of the things thought has put together, not the ending of thought itself.

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God is put in heaven by thought. Thought has not made nature; that is real. A chair is also real, and it is made by thought; all the things technology has brought about are real. Illusions avoid the actual – that which is taking place now – but illusions become real because we live by them. Thought is measure; thought is time. The whole of this is our consciousness. We are asking if this movement can come to an end. Thought is the root of all our sorrow, all our ugliness. Inquire into the ending of the things thought has put together, not the ending of thought itself – the ending of our anxiety, grief, pain, power and violence. With the ending of these, thought finds its rightful, limited place: the everyday knowledge and memory one must have. When the contents of consciousness, which have been put together by thought, are no longer active, there is vast space and so the release of immense energy.

There is NO freedom through the ways of thought and the known.

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All the circus that goes on around religion is nonsense. That is why truth is not to be found in any temple, church or mosque, however beautiful they are. The beauty of truth and the beauty of stone are two different things. One opens the door to the immeasurable, the other to the imprisonment of man; one to freedom and the other to the bondage of thought. Romanticism and sentimentality deny the very nature of religion, nor is it a plaything of the intellect. Knowledge in the area of action is necessary to function efficiently and objectively, but knowledge is not the means of the transformation of man. Knowledge is the structure of thought, and thought is the dull repetition of the known, however modified and enlarged. There is no freedom through the ways of thought and the known.

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.