Photo of J. Krishnamurti

The operation of will is a form of resistance. To overcome, to suppress, to deny, to escape – all that is will in action.

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One has to understand the meaning of effort. What it is, why effort exists at all. Is that the way to bring about a transformation in consciousness? Through effort, through will? Which means what? Change through conflict. When there is the operation of will, it is a form of resistance; to overcome, to suppress, to deny, to escape – all that is will in action. That means life is then a constant battle.

The action of will makes for confusion because will, however sublimated, is still the instrument of desire.

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The action of will makes for confusion; because will, however sublimated, is still the instrument of desire. The will to be, to become, however worthwhile and noble, may give a directive, may clear a way amidst confusion; but such a process leads to isolation, and clarity cannot come through isolation. The action of will may temporarily light up the immediate foreground, necessary for mere activity, but it can never clear up the background; for will itself is the outcome of this very background. The background breeds and nourishes the will, and will may sharpen the background, heighten its potentialities; but it can never cleanse the background.

Will is the most destructive thing, for will is based on pleasure and desire, not on free joy.

Krishnamurti, Beyond Violence

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You have your way in the world; you have your will to destroy people and you have succeeded, you have found the way. We are not concerned with will – will is the most destructive thing, for will is based on pleasure, on desire, and not on free joy.

You cannot will to do good. Either you are good, or not good – you can’t will goodness.

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Krishnamurti: Will is evil. Will is evil because I want to hurt you.
Questioner: Someone might say there is the will to do good – is that will also evil?
K: You cannot will to do good. Either you are good or not good – you can’t will goodness. Will is the concentration of thought as resistance.
Q: Yes, you said that goodness is the absence of a blueprint.
K: So I am asking: is evil related to the good, or are the two things totally apart? And is there such a thing as absolute evil? There is absolute good, but absolute evil cannot exist.

The will of action is always dualistic. Is it possible to go beyond this separative will and discover a state in which this dualistic action is not?

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So long as effort is divided into the experiencer and the experience, there must be deterioration. Integration is only possible when the thinker is no longer the observer. That is, we know at present there are the thinker and the thought, the observer and the observed, the experiencer and the experienced; there are two different states. Our effort is to bridge the two. The will of action is always dualistic. Is it possible to go beyond this will which is separative and discover a state in which this dualistic action is not? That can only be found when we directly experience the state in which the thinker is the thought. We now think the thought is separate from the thinker; but is that so? We would like to think it is, because then the thinker can explain matters through his thought. The effort of the thinker is to become more or become less; and therefore, in that struggle, in that action of the will, in ‘becoming’, there is always the deteriorating factor; we are pursuing a false process and not a true process.

Silence of the mind cannot be brought about through the action of will; there is silence when will ceases.

Krishnamurti, What is Meditation?

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Thought is binding. Thought can only lead to the vast expanse of time, the field in which knowledge has importance. However refined or simplified, thinking cannot break down thought. Consciousness as will, the experiencer, the observer, the chooser, the censor, must come to an end, voluntarily and happily, without any hope of reward – the seeker ceases. This is meditation. Silence of the mind cannot be brought about through the action of will; there is silence when will ceases. This is meditation. Reality cannot be sought; it is when the seeker is not. Mind is time, and thought cannot uncover the measureless.

The problem of fear cannot be resolved through will, saying to oneself, ‘I will not be afraid.’ Such acts of will have no meaning.

Krishnamurti, Beyond Violence

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There are not only the conscious fears of which one is aware, but also those that are deep down, undiscovered in the deep recesses of one’s mind. How is one to deal with conscious fears as well as those that are hidden? Surely fear is in the movement away from ‘what is’; it is the flight, the escape, the avoidance of actually ‘what is’; it is this flight away that brings about fear. Also, when there is comparison, of any kind, there is the breeding of fear: the comparison of what you are with what you think you should be. So fear is in the movement away from what is actual, not in the object from which you move away. None of these problems of fear can be resolved through will, saying to oneself, ‘I will not be afraid.’ Such acts of will have no meaning.

If you exercise your will to stop thought, it is still the product of thought.

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Can the movement of thought, so immediate, so insistent, so persuasive, naturally come to an end? Not through opposition; if you oppose it, it is still the product of thought. If you exercise your will to stop it, it is still the product of thought. If you say, ‘I will not allow myself to think that way,’ who is the entity who says, ‘I will not’? It is still thought hoping, by stopping that movement, to achieve something else, which is still the product of thought. Thought may project it but is not be able to achieve it, so fear is involved. Can the whole activity of thought, which has produced psychological fear – not just one fear, but many, many fears – come to an end naturally, easily, without effort? If you make any effort, it is still thought and productive of fear, and it is still of time. One has to find a way in which thought will naturally come to an end and no longer create fear.

Any conscious action of will cannot touch the unconscious. So the conscious mind must subside, be still, and not try to force the unconscious according to any pattern of action.

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What is important is a radical change in the unconscious. Any conscious action of will cannot touch the unconscious. As conscious will cannot touch unconscious pursuits, wants, urges, the conscious mind must subside, be still, and not try to force the unconscious according to any pattern of action. The unconscious has its own pattern of action, a frame within which it functions. This frame cannot be broken by any outward action, and will is an outward act. If this is seen and understood, the outward mind is still; and because there is no resistance set up by will, one finds that the so-called unconscious begins to free itself from its limitations. Then only is there a radical transformation in the total being of man.

There are a few who are free from the battle of becoming so that inwardly there is a steadiness, not of the will, that is not cultivated, nor the steadiness of concentration. It comes upon one only when the action of will ceases.

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We are creatures of a variety of moods. Few of us escape from it. With some it is caused by a bodily condition, with others it is a mental state. We like these up-and-down states, thinking this movement of moods is part of existence. Or one drifts from one mood to another. But there are a few who are not caught in this movement, who are free from the battle of becoming so that inwardly there is a steadiness, not of the will, a steadiness that is not cultivated, nor the steadiness of concentration. It comes upon one only when the action of will ceases.

Violence exists where there is will.

Krishnamurti, What is Meditation?

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The whole of this is meditation: the absolute quietness of the body, the absolute quietness of a totally religious mind, in which there is no spark of violence or conflict. Violence exists where there is will. When you have understood all this, when you have lived this in daily life, you come to that door, open it and discover. Open that door.

Intelligence puts away all the combinations of sorrow, violence and strife. It is like seeing a danger – then there is instant action, not the action of will which is the product of thought.

Krishnamurti, Meeting Life

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The good is not the opposite of evil. The good has no relation to evil, and the good cannot be pursued. It flowers only when suffering is not. How is man then to extricate himself from this confusion, violence and sorrow? Certainly not through the operation of will with its determination, resistance and strife. The perception or the understanding of this is intelligence. It is this intelligence that puts away all the combinations of sorrow, violence and strife. It is like seeing a danger – then there is instant action, not the action of will which is the product of thought. Thought is not intelligence. Intelligence can use thought, but when thought contrives to capture intelligence for its own uses, then it becomes cunning, mischievous and destructive. So intelligence is neither yours nor mine. It doesn’t belong to the politician, the teacher or the saviour. This intelligence is not measurable. It is really a state of nothingness.

When the mind has space, which means no direction, no operation of will and therefore no fear, there is silence.

Krishnamurti, What is Meditation?

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When you have space, the mind naturally becomes silent. This is important, not the tricks we play upon ourselves to make the mind quiet, by repeating mantras, Transcendental Meditation, this, that or the other which you call meditation. You can make your mind quiet by taking a pill, drugging yourself, taking a tranquiliser – the mind becomes very quiet. Whereas, when the mind has space, which means no direction, no operation of will and therefore no fear, there is silence. The mind is really quiet, not made quiet through tortuous means, but actual silence of which you are not aware. The moment you are aware that you are silent, it is not silence. Therefore meditation is part of the freedom from the experience of being silent. Meditation takes place when you are not there. Beauty is where you are not. The essence of beauty is the absence of the self.

Choice demands resistance, assertion of will and a subtle process of isolation, which puts an end to all relationship and to love.

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You choose out of confusion. What is important is not choice but the ending of confusion so that there is clear perception. So perception is what matters, not choice. When there is clear perception, there is no need for choice at all. Choice demands resistance, assertion of will and a subtle process of isolation, which puts an end to all relationship and to love. So exploration is not in the field of choice but into the field of seeing, hearing and learning. It is to see without any distortion, without any fragmentation, to see wholly, with sanity. It is to see the truth of this without distortion. This puts an end to all choice and therefore to all effort. You are not able to see things as they are, wholly, because you are conditioned. It is this conditioning that is called character, which is a form of resistance cultivated in a culture or social structure. So to live without any choice is true freedom. It is not within the borders of a culture and doesn’t create its own borders. It moves without building banks which hold the movement. After all, love is that. In love there is no choice, effort or contradiction.

I can only dispel darkness through insight, and I cannot have that insight by any effort of will.

Krishnamurti, The Ending of Time

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How am I to dispel this continuous, constant darkness? That is the only question because as long as that exists, I create constant division. I can only dispel the darkness through insight, and I cannot have that insight by any effort of will, so I am left with nothing. So what is my problem? My problem is to perceive the darkness, to perceive the thought that is creating darkness, and to see that the self is the source of this darkness.

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.