Photo of J. Krishnamurti

The urge to find out what truth is, what God is, is the only real urge – all other urges are subsidiary.

Krishnamurti, Think on These Things

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The urge to find out what truth is, what God is, is the only real urge – all other urges are subsidiary. When you throw a stone into still water, it makes expanding circles. The expanding circles are the subsidiary movements, the social reactions, but the real movement is at the centre, which is the movement to find happiness, God, truth. You cannot find it as long as you are caught in fear, held by a threat. From the moment there is the arising of threat and fear, culture declines. That is why it is very important, while you are young, not to become conditioned, not to be held in by fear of your parents or society, so that there is in you this timeless movement to discover what truth is. Those who seek out what truth is, what God is, only they can create a new civilisation, a new culture, not the people who conform or revolt within the prison of the old conditioning. You may put on the robes of an ascetic, join this society or that, leave one religion for another, try in various ways to be free, but unless there is within you this movement to find out what is the real, what truth is, what love is, your efforts will be without significance. You may be very learned and do the things society calls good, but they are all within the prison walls of tradition and therefore of no revolutionary value at all.

There is no path to truth. Truth is not to be understood through any system or any path.

Krishnamurti, To Be Human

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There is no path to truth. Truth is not to be understood through any system or any path. A path implies a goal, a static end, and therefore a conditioning of the mind and heart by that end, which necessarily demands discipline, control and acquisitiveness. This discipline and control become a burden, robbing you of freedom and conditioning your action in daily life. Truth is something to be understood, to be discovered in every action, in every thought, in every feeling, however trivial, however transient. Truth is something to be looked at, to be listened to – to what your husband or wife says, what your friends say, or what your own thinking is. To discover the truth of what you think – because your thoughts may be false or may be conditioned – to discover that your thought is conditioned is truth. To discover that your thought is limited is truth. That very discovery sets your mind free from limitation.

What the mind seeks it will find; what it finds will not be the truth.

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Not to seek any form of experience is very difficult. Most of our lives are so mechanical, so shallow, that we want deeper experiences because we are bored with the superficiality of life. We want or crave for something that will have a meaning, a fullness, depth, beauty, loveliness, and so the mind is seeking. What it seeks it will find; what it finds will not be the truth.

Truth is not the opposite of a lie. That which has an opposite is not truth.

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We want so many things, all in contradiction with one another. We are so many conflicting masks; we take on a mask when it suits us and deny it when something else is more profitable or pleasurable. It is this state of contradiction that creates the lie. In opposition to that, we create ‘truth’. But truth is not the opposite of a lie. That which has an opposite is not truth. The opposite contains its own opposite, therefore it is not truth. To understand this problem very profoundly, one must be aware of all the contradictions in which we live. When I say, ‘I love you,’ with it goes jealousy, envy, anxiety, fear – which is contradiction. It is this contradiction that must be understood, and one can understand it only when one is aware of it, aware without any condemnation or justification – simply looking at it. To look at it passively, one has to understand all the processes of justification and condemnation.

Truth is not to be conquered; you cannot storm it; it will slip through your hands if you try to grasp it. Truth comes silently, without your knowing. What you know is not truth, only an idea or symbol. The shadow is not the real.

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A vow is a form of resistance, and what you resist will ultimately conquer you. Truth is not to be conquered; you cannot storm it; it will slip through your hands if you try to grasp it. Truth comes silently, without your knowing. What you know is not truth, only an idea or symbol. The shadow is not the real. Our problem is to understand ourselves and not to destroy ourselves. To destroy is comparatively easy. You have a pattern of action which you hope will lead to truth. The pattern is always of your own making, according to your own conditioning, as the end also is. You make the pattern and then take a vow to carry it out. This is the ultimate escape from yourself. You are not that self-projected pattern and its process; you are what you actually are, the desire, the craving. If you really want to transcend and be free of craving, you have to understand it completely, neither condemning nor accepting it. That is an art which comes only through watchfulness tempered with deep passivity.

Truth is not something to be remembered, stored up, recorded, and then brought out. What is accumulated is not truth.

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As long as there is the experiencer remembering the experience, truth is not. Truth is not something to be remembered, stored up, recorded, and then brought out. What is accumulated is not truth. The desire to experience creates the experiencer, who then accumulates and remembers. Desire makes for the separation of the thinker from his thoughts; the desire to become, to experience, to be more or to be less, makes for division between the experiencer and the experience. Awareness of the ways of desire is self-knowledge. Self-knowledge is the beginning of meditation.

When you know something, it ceases to be truth because it is past; it is entirely arrested.

Krishnamurti, To Be Human

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A path can lead only to that which is known, and that which is known is not the truth. When you know something, it ceases to be truth because it is past; it is entirely arrested. Therefore, the known, the past, is caught in the net of time. Accordingly, it is not the truth; it is not the real. So a path leading to the known cannot lead you to truth, and a path can lead only to the known and not to the unknown. You take a path to a house because you know where that house is, but reality is the immeasurable, the unknown. If you could measure it, it would not be truth. What you have learned through books, through the say-so of others, is not real; it is only repetition, and what is repeated is no longer truth. So is there any path to truth? We have thought so far that many paths lead to truth, but do they? Does the path of the ignorant or the one with ill will lead to truth? You must abandon all paths.

To seek is to deny the truth that is right in front of you. Your eyes must see that which is the nearest, and the seeing of that is a movement without end.

Krishnamurti, Meeting Life

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Meditation is like going to a well, the waters of which are inexhaustible, with a pitcher that is always empty. The pitcher can never be filled. What is important is the drinking of the waters, not how full the pitcher is. The pitcher must be broken to drink the water. The pitcher is the centre, which is always seeking and so it can never find. To seek is to deny the truth that is right in front of you. Your eyes must see that which is the nearest, and the seeing of that is a movement without end. He who seeks projects that which he seeks and lives in an illusion, always striving within the limits of his own shadow. Not to seek is to find, and the finding is not in the future – it is there, where you do not look. The looking is ever-present, from which all life and action takes place. Meditation is the blessing of this action. Seeking is a personal drive from the centre to attain, to belong, to hold. In inquiry, there is freedom from the very beginning; looking is the freedom from the weight of yesterday.

TRUTH cannot be given to you by somebody. You have to discover it, and to discover, there must be a state of mind in which there is direct perception.

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Truth cannot be given to you by somebody. You have to discover it, and to discover, there must be a state of mind in which there is direct perception. There is no direct perception when there is a resistance, a safeguard, a protection. Understanding comes through being aware of ‘what is’. To know exactly ‘what is’, the real, the actual, without interpreting it, without condemning or justifying it, is, surely, the beginning of wisdom. It is only when we begin to interpret, to translate according to our conditioning or prejudice, that we miss the truth. After all, it is like research. To know what something is, what it is exactly, requires research – you cannot translate it according to your moods. Similarly, if we can look, observe, listen, be aware of ‘what is’, exactly, then the problem is solved.

Truth is in the silent observation of ‘what is’, and it is truth that transforms ‘what is’.

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It is truth that liberates the shallow, not his scheme to be free. The shallow, the mind can never make itself free; it can only move from one conditioning to another, thinking the other is more free. The more is never free, it is conditioning, an extension of the less. The movement of becoming, of the man who wants to become the Buddha or the manager, is the activity of the shallow. The shallow are ever afraid of what they are; but what they are is the truth. Truth is in the silent observation of ‘what is’, and it is truth that transforms ‘what is’.

To seek is to deny the truth that is right in front of you. Your eyes must see that which is the nearest, and the seeing of that is a movement without end.

Krishnamurti, Meeting Life

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Meditation is like going to a well, the waters of which are inexhaustible, with a pitcher that is always empty. The pitcher can never be filled. What is important is the drinking of the waters, not how full the pitcher is. The pitcher must be broken to drink the water. The pitcher is the centre, which is always seeking and so it can never find. To seek is to deny the truth that is right in front of you. Your eyes must see that which is the nearest, and the seeing of that is a movement without end. He who seeks projects that which he seeks and lives in an illusion, always striving within the limits of his own shadow. Not to seek is to find, and the finding is not in the future – it is there, where you do not look. The looking is ever-present, from which all life and action takes place. Meditation is the blessing of this action. Seeking is a personal drive from the centre to attain, to belong, to hold. In inquiry, there is freedom from the very beginning; looking is the freedom from the weight of yesterday.

Truth is not yours or mine. What is yours can be organised, enshrined and exploited. That is what is happening in the world. But truth cannot be organised. Like beauty and love, truth is not in the realm of possessions.

Krishnamurti, The Only Revolution

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The very fact of being aware of ‘what is’ is truth. It is truth that liberates, not your striving to be free. So reality is not far, but we place it far away because we try to use it as a means of self-continuity. It is here, now, in the immediate. The eternal or the timeless is now, and the now cannot be understood by one who is caught in the net of time. To free thought from time demands action, but the mind is lazy, slothful, and therefore ever creates hindrances. It is only possible by right meditation, which means complete action, not a continuous action, and complete action can only be understood when the mind comprehends the process of continuity, which is memory – not the factual but the psychological memory. As long as memory functions, the mind cannot understand ‘what is’. But one’s mind, one’s whole being, becomes extraordinarily creative, passively alert, when one understands the significance of ending, because in ending there is renewal, while in continuity there is death and decay.

It is truth that liberates, not your striving to be free.

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The very fact of being aware of ‘what is’ is truth. It is truth that liberates, not your striving to be free. So reality is not far, but we place it far away because we try to use it as a means of self-continuity. It is here, now, in the immediate. The eternal or the timeless is now, and the now cannot be understood by one who is caught in the net of time. To free thought from time demands action, but the mind is lazy, slothful, and therefore ever creates hindrances. It is only possible by right meditation, which means complete action, not a continuous action, and complete action can only be understood when the mind comprehends the process of continuity, which is memory – not the factual but the psychological memory. As long as memory functions, the mind cannot understand ‘what is’. But one’s mind, one’s whole being, becomes extraordinarily creative, passively alert, when one understands the significance of ending, because in ending there is renewal, while in continuity there is death and decay.

If you do not live it, truth becomes a poison.

Krishnamurti, Beyond Violence

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You listen to this because it is the truth. If you do not live it, truth becomes a poison. If you hear something true and neglect it, that brings about another contradiction in life and therefore more misery. So either listen with your heart and with your complete mind, or do not listen at all.

Love is truth, and meditation is the discovery of the beauty of this truth.

Krishnamurti, Meeting Life

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The whole point of meditation is not to follow the path laid down by thought to what it considers to be truth, enlightenment or reality. There is no path to truth. The following of any path leads to what thought has already formulated and, however pleasant or satisfying, it is not truth. It is a fallacy to think that a system of meditation, the constant practising of that system in daily life for a few moments, or the repetition of it during the day, will bring about clarity or understanding. Meditation lies beyond all this and, like love, cannot be cultivated by thought. As long as the thinker exists to meditate, meditation is merely a part of that self-isolation which is the common movement of one’s everyday life. Love is meditation. Love is not a remembrance, an image sustained by thought as pleasure, nor the romantic image which sensuality builds; it is something that lies beyond all the senses and beyond the economic and social pressures of life. The immediate realisation of this love, which has no root in yesterday, is meditation; for love is truth, and meditation is the discovery of the beauty of this truth.

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.