Photo of J. Krishnamurti

Thought creates its own space, as time, the distance from here to there. On that, the whole modern world is built.

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Applied objectively and sanely, organised thought is necessary to change the environment with its pollution and to overcome poverty. The technological world in which we live is based on thought, with its measurement, and thought can only function when there is space. Thought creates its own space, as time, the distance from here to there. On that, the whole modern world is built. Measurement, with its space, which is the very nature of thinking, is limited because thought is conditioned. Thought is the response of memory, which is the past; the response of thought when challenged is the past. But thought has not put an end to wars; on the contrary, thought has created wars, it has bred division – religious, economic, social and so on. Thought in itself is also the cause of fragmentation. So one asks: What is the function of thought which is the response of knowledge?

The mind is the maker of time; it is time.

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Yesterday uses today as a passage to tomorrow. The past, flowing through the present to the future, is one movement of time, not three separate movements. We know time as chronological and psychological growth and becoming. There is the growth of the seed into the tree, and there is the process of psychological becoming. Growth is fairly clear, so let us put that aside. Psychological becoming implies time. I am this and I shall become that, using time as a passage, as a means; the ‘what has been’ is becoming the ‘what will be’. We are very familiar with this process. So thought is time: the thought that has been and the thought that will be; the ‘what is’ and the ideal. Thought is the product of time, and without the thinking process, time is not. The mind is the maker of time; it is time.

The mind is the product of time, as all thought is its result; and thought working to free itself from time only strengthens its enslavement to time.

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An ambitious man, worldly or otherwise, needs time to gain his end. The mind is the product of time, as all thought is its result; and thought working to free itself from time only strengthens its enslavement to time. Time exists only when there is a psychological gap between ‘what is’ and ‘what should be’, which is called the ideal, the end. To be aware of the falseness of this whole manner of thinking is to be free from it – which does not demand any effort, any practice. Understanding is immediate, it is not of time.

As long as the mind thinks in terms of changing through time, of bringing about a revolution in the future, there is no transformation in the present.

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Time as a movement from here to there is a physical, chronological fact. But is time needed to be free from envy? We say, ‘I am this, and to become that, or to change this quality into that, needs time.’ But is time the factor of change? Or is any change within the field of time no change at all? Such change is a modified continuity of what has been. As long as the mind thinks in terms of changing through time, of bringing about a revolution in the future, there is no transformation in the present. This is a fact. How does the mind react when it is confronted with this fact?

The self-centred activity of the ‘me’ is a time process. It is memory that gives continuity to this activity.

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The self-centred activity of the ‘me’ is a time process. It is memory that gives continuity to this activity. If you watch yourself and are aware of this centre of activity, you will see that it is only the process of time, of memory, of experiencing and translating every experience according to a memory. You will also see that self-activity is recognition, which is also the process of the mind. Can the mind be free from all this? It may be possible at rare moments; it may happen to us when we do an unconscious, unintentional, unpurposive act, but is it possible for the mind to be completely free from self-centred activity? That is a very important question to put to ourselves, because in the very putting of it, you will find the answer. If you are aware of the total process of this self-centred activity, fully cognisant of its activities at different levels of your consciousness, then you have to ask if it is possible for that activity to come to an end.

Time is not revolutionary. In the process of time, there is no transformation, only a continuity and no ending.

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Time is not revolutionary. In the process of time, there is no transformation, only a continuity and no ending; there is nothing but recognition. Only when you have complete cessation of the time process, of the activity of the self, is there a revolution, a transformation, the coming into being of the new. Being aware of this whole total process of the ‘me’ in its activity, what is the mind to do? It is only with renewal, it is only with revolution – not through evolution, not through the ‘me’ becoming, but through the ‘me’ completely coming to an end – that there is the new. The time process cannot bring the new; time is not the way of creation. I do not know if you have had a moment of creativity. I am not talking of putting some vision into action; I mean that moment of creation when there is no recognition. At that moment, there is that extraordinary state in which the ‘me’, as an activity through recognition, has ceased.

Time in the psychological realm is the enemy of man.

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Sitting quietly by yourself, overlooking the valley, wide and long, you could see the beauty of the earth. This does not involve time, but the translation of that perception onto canvas or into a poem needs time. Perhaps we use time as a means of escaping from ‘what is’, from what we are, from what the future will be for ourselves and for the rest of mankind. Time in the psychological realm is the enemy of man. We want the psyche to evolve, grow, expand, fulfil, turn itself into something more than what it is. We never question the validity of such a desire, of such a concept. We easily, perhaps happily, accept that the psyche can evolve, flourish, and that one day there will be peace and happiness. But actually there is no psychological evolution.

We think that time will help us to come to truth. Time will not do that.

Krishnamurti, Meeting Life

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There is a marvellous Indian story of a boy who leaves home in search of truth. He goes to various teachers, walking endlessly in various parts of the country, every teacher asserting something or other. After many years, as an old man, after searching, searching, asking, meditating, taking postures, breathing rightly, fasting, no sex and all that, he comes back to his old house. As he opens the door, there it is! The truth is there. You might say, ‘It wouldn’t have been there if he hadn’t wandered all over the place.’ That is a cunning remark, but you miss the beauty of the story if you don’t see that truth is not to be sought after. Truth is not something to be attained, to be experienced, to be held. It is there for those who can see it. But most of us are everlastingly seeking, moving from one fad to another, from one excitement to another excitement, sacrificing – you know all the absurdities that go on – thinking that time will help us to come to truth. Time will not do that.

For the religious mind, there is no time. Time exists only in the state of a continuity moving to a further continuity and achievement.

Krishnamurti, Meeting Life

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We are told by biologists that it has taken millions of years for the brain to develop to its present stage and it will take millions of years to develop further. The religious mind does not depend on time for its development. What I want to convey is that when the brain, which must function in its responses to outward existence, becomes quiet inwardly, there is no longer the machinery of accumulating experience and knowledge. Therefore, inwardly it is completely quiet, but fully alive, and then it can jump the millions of years. So for the religious mind, there is no time. Time exists only in that state of a continuity moving to a further continuity and achievement. When the religious mind has destroyed the authority of the past, the traditions and values imposed upon it, it is capable of being without time. Then it is completely developed. After all, when you have denied time, you have denied all development through time and space.

Unless time has a stop, the mind cannot perceive anything sacred, anything new.

Krishnamurti, To Be Human

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Unless time has a stop, the mind cannot perceive anything sacred, anything new. So it is very important to inquire whether thought has any relationship to time, and what time is. There is time by the watch, today, yesterday, and tomorrow – planning, going from here to there, planning to do certain things. To learn a language, to learn how to drive a car, to do any technological work, you must have time. So what is time apart from chronological time? Time is movement psychologically, from here to there, as well as physically, from here to that house. So the movement between this and that is time. The space between this and that, the covering of that space is time, the movement to that is time. So all movement is time. Both physically, going from here to Paris, New York, or wherever you will, requires time. And also to change psychologically ‘what is’ into ‘what should be’ requires time, its movement – at least we think so. So time is movement in space, created by thought as this and achieving that. Thought then is time, thought is movement in time.

When time as movement, time as thought achieving a result, comes totally to an end, action is instantaneous.

Krishnamurti, To Be Human

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I dislike someone, and think that dislike is different from ‘me’. But the entity that dislikes is dislike itself, not separate. When thought says, ‘I must get over my dislike,’ it is a movement in time to get over that which actually is, which is created by thought. When it is seen that the observer, the entity, and the thing called dislike are the same, there is complete immobility, which is not ‘staticism’ but complete motionlessness, therefore complete silence. Time as movement, time as thought achieving a result, comes totally to an end, and therefore action is instantaneous. So the mind has laid the foundation and is free from disorder. And on this basis, there is the flowering and beauty of virtue. And in that foundation is the relationship between you and another, in which there is no activity of image, only relationship, not the image adjusting itself to the other image. There is only ‘what is’ and not the changing of ‘what is’. The changing of ‘what is’ is the movement of thought in time. When you have come to that point, the mind and the brain become totally still.

Love has no time.

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Love has no time. It is not my love opposed to your love. Love is never personal; one may love another but when that love is limited, narrowed down to one person, it ceases to be love. Where there is love, there is no division of time, thought and all the complexities of life, all the misery and confusion, the uncertainties, jealousies and anxieties. One has to give a great deal of attention to time and thought. Not that one must live only in the present, which would be utterly meaningless. Time is the past, modified and continuing as the future. It is a continuum and thought holds on, clings to this. It clings to something which it has itself created, put together.

You and I intrinsically have the capacity to be happy, to be creative, to be in touch with something that is beyond the clutches of time.

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You and I intrinsically have the capacity to be happy, to be creative, to be in touch with something that is beyond the clutches of time. Creative happiness is not a gift reserved for the few, and why is it that the vast majority do not know that happiness? Why do some seem to keep in touch with the profound in spite of circumstances and accidents, while others are destroyed by them? Why are some resilient, pliable, while others remain unyielding and are destroyed? In spite of knowledge, some keep the door open to that which no person or book can offer, while others are smothered by technique and authority. Why? It is fairly clear that the mind wants to be caught and made certain in some kind of activity, disregarding wider and deeper issues, for it is then on safer ground; so its education, its exercises, its activities are encouraged and sustained on that level, and excuses are found for not going beyond it. Before they are contaminated by so-called education, many children are in touch with the unknown; they show this in so many ways. But environment soon begins to close around them, and after a certain age they lose that light, the beauty that is not found in any book or school. Why? Do not say that life is too much for them, that they have to face hard realities, that it is their karma, that it is their fathers’ sin – this is all nonsense. Creative happiness is for all and not for the few alone.

Part of meditation is to find out for oneself whether time can stop.

Krishnamurti, This Light in Oneself

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Can time come to an end? Please see why this is important. Our brains are conditioned to time. Our brains are the result of a million years and more, immemorial centuries upon centuries of conditioning. The brain has evolved, grown, flowered, but it is a very, very ancient brain. As it has evolved through time, it functions in time. The moment you say, ‘I will,’ it is in time. When you say, ‘I must do that,’ it is also in time. Everything we do involves time, and our brains are conditioned not only to chronological time but also to psychological time. The brain has evolved through millennia, and the very idea, the very question of whether it can end time is paralysing – it is a shock to it. Part of meditation is to find out for oneself whether time can stop. You cannot do this by saying, ‘Time must stop’ – it has no meaning. Is it possible for the brain to realise that it has no future?

Thought is of time; intelligence is not of time.

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Thought is of time; intelligence is not of time. Intelligence is immeasurable – not scientific intelligence, not the intelligence of a technician, or one who knows a great deal. Those are all within the field of thought and knowledge. Only when the mind is completely still – and it can be still, you don’t have to practise or control, it can be completely still – there is harmony, vast space and silence. And only then the immeasurable is.

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.