Photo of J. Krishnamurti

What is fear? Why are you, or anybody, afraid? Is it based on not wanting to be hurt? Or is it that one wants complete security?

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What is fear? Why are you, or anybody, afraid? Is it based on not wanting to be hurt? Or is it that one wants complete security, and not being able to find it – this sense of complete safety, of protection, physically, emotionally, psychologically – one becomes terribly anxious about living? So there is this sense of uncertainty. Now why is there fear? One of our major problems is fear, whether we are aware of it or not, whether we run away from it or try to overcome it, try to withstand it, develop courage and all the rest of it, there is still fear. I am asking myself, I am asking you, whether the mind is so delicate, so sensitive, that from childhood on it does not want to be hurt. And not wanting to be hurt one builds a wall. One is very shy, or aggressive; before you attack I am ready to attack you verbally, or with thought. I have been hurt so much in my life, everybody hurts me – everybody treads on one’s toes – and I don’t want to be hurt. Is that one of the reasons why fear exists?

Fear is one of the greatest problems in life. A mind that is caught in fear lives in confusion and conflict, and therefore must be violent, distorted and aggressive.

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Fear is one of the greatest problems in life. A mind that is caught in fear lives in confusion, in conflict, and therefore must be violent, distorted and aggressive. It dare not move away from its own patterns of thinking, and this breeds hypocrisy. Until we are free from fear, climb the highest mountain, invent every kind of God, we will always remain in darkness. Living in such a corrupt, stupid society as we do, with the competitive education we receive which engenders fear, we are all burdened with fears of some kind, and fear is a dreadful thing which warps, twists and dulls our days. There is physical fear, but that is a response we have inherited from the animals. It is psychological fears we are concerned with here, for when we understand the deep-rooted psychological fears we will be able to meet the animal fears, whereas to be concerned with the animal fears first will never help us to understand the psychological fears.

We are all afraid of something; there is no fear in abstraction, it is always in relation to something.

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We are all afraid of something; there is no fear in abstraction, it is always in relation to something. Do you know your own fears – fear of losing your job, of not having enough food or money, or what your neighbours or the public think about you, or not being a success, of losing your position in society, of being despised or ridiculed – fear of pain and disease, of domination, of never knowing what love is or of not being loved, of losing your wife or children, of death, of living in a world that is like death, of utter boredom, of not living up to the image others have built about you, of losing your faith – all these and innumerable other fears – do you know your own particular fears? And what do you usually do about them? You run away from them, don’t you, or invent ideas and images to cover them? But to run away from fear is only to increase it.

One of the major causes of fear is that we do not want to face ourselves as we are.

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Escape, entertainment and courage are all forms of resistance to the actual fact of fear.

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There are fears of various kinds, which we all know: fear of death, of darkness, what the wife or husband will say or do, or what the neighbour or the boss will think – the whole network of fears. We are not concerned with the details of various forms of fear; we are concerned with fear itself, not a particular fear. And when there is fear and we become aware of it, there is a movement to escape from it; either suppressing it, running away from it, or taking flight through various forms of entertainment, including religious ones, or developing courage which is resistance to fear. Escape, entertainment and courage are all various forms of resistance to the actual fact of fear. The greater the fear the greater the resistance to it and so various neurotic activities are set up. There is fear, and the mind, or the ‘me’, says there must be no fear, and so there is duality. There is the ‘me’ which is different from fear, which escapes from fear and resists it, which cultivates energy, theorizes or goes to the analyst; and there is the ‘not me’! The ‘not me’ is fear; the ‘me’ is separate from that fear. So there is immediate conflict between the fear, and the ‘me’ that is overcoming that fear. There is the watcher and the watched. The watched being fear, and the watcher being the ‘me’ that wants to get rid of that fear. So there is an opposition, a contradiction, a separation and hence there is conflict between fear and the ‘me’ that wants to be rid of that fear.

Thought breeds fear as well as pleasure; they are both matters of time.

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Thought breeds fear; thinking about the past or the future – the future being the next minute or the next day or ten years hence – thinking about it makes it an event. And thinking about an event which was pleasurable yesterday, sustains or gives continuity to that pleasure, whether that pleasure be sexual, sensory, intellectual or psychological; thinking about it, building an image as most people do, gives to that event in the past a continuity through thought and breeds more pleasure. Thought breeds fear as well as pleasure; they are both matters of time. So thought engenders this two-sided coin of pleasure and pain, which is fear. Then what is there to do? We worship thought which has become so extraordinarily important that we think the more cunning it is, the better it is. In the business world, in the religious world, or in the world of the family, thought is used by the intellectual who indulges in the use of this coin, in the garland of words. How we honour the people who are intellectually, verbally clever in their thinking! But thinking is responsible for fear and the thing called pleasure.

When you see how thought breeds fear, what takes place?

Krishnamurti, You Are the World

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Is one in a state of understanding the nature and product of thought, which is fear and pleasure? Has one come to grips with it? Has one seen, actually, not theoretically or verbally or intellectually, how it operates? Or, am I still with the description, am I still with the argument, with the logical sequence, and not with the fact? If I am merely content with the description, with the verbal explanation, then I am just playing around with it. When the description has led me to the thing described there is direct perception of it; then there is quite a different action. It is like a hungry man who wants food, not a description of food or the conclusion as to what would happen if he ate; he wants food. When one sees how thought breeds fear, then what takes place? When one is hungry and someone describes how lovely food is, what does one do, what is one’s response? One will say, ‘Don’t describe food to me, give it me.’ The action is there, direct, not theoretical. So when one says, ‘I understand,’ it means that there is a constant movement of learning about thought and fear and pleasure; from this constant movement one acts; one acts in the very movement of learning. When there is such learning about fear there is the ending of fear.

Do I  see the truth and the fact that moving away from fear increases fear?

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I must be curious, and I cannot be curious if I form a conclusion. So to learn about fear I mustn’t be distracted by running away from it; there mustn’t be a movement of repression, which again means a distraction from fear. There mustn’t be the feeling ‘I must get rid of it.’ If I have these feelings, I cannot learn. Now have I these feelings when I see there is fear? I am not saying you shouldn’t have these feelings – they are there. If I am aware of them what shall I do? My fears are so strong that I want to run away from them. And the very movement away from them breeds more fear. Do I see the truth and the fact that moving away from fear increases fear? Therefore there is no movement away from it.

As long as we are running away from fear, we do not look at it. The moment we stop and look at fear, it begins to dissolve

Krishnamurti, Life Ahead

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Do you know what you are afraid of? If you do, then don’t run away from that fear, but find out why you are afraid. If you want to know how to get rid of fear, you must not escape from it, you must face it; and the very facing of it helps you to be free of it. As long as we are running away from fear, we do not look at it; but the moment we stop and look at fear, it begins to dissolve. The very running away is the cause of fear.

You are fear; you are not separate from it. The experiencer of fear is not an observer of it; it is fear itself, the very instrument of fear.

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Because you cannot experience death, you are afraid of it. Can the conscious experience that state which is not brought into being through the conscious? That which can be experienced is the projection of the conscious, the known. The known can only experience the known; experience is always within the field of the known; the known cannot experience what is beyond its field. Experiencing is utterly different from experience. Experiencing is not within the field of the experiencer; but as experiencing fades, the experiencer and the experience come into being, and then experiencing is brought into the field of the known. The knower, the experiencer, craves for the state of experiencing, the unknown, and as the experiencer, the knower, cannot enter into the state of experiencing, he is afraid. He is fear, he is not separate from it. The experiencer of fear is not an observer of it; he is fear itself, the very instrument of fear.

The observer is the censor who does not want fear; the observer is the totality of all your experiences about fear.

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The observer is the censor who does not want fear. The observer is the totality of all your experiences about fear. So the observer is separate from the thing you call fear; there is space between them; you are forever trying to overcome it or escape from it, and hence this constant battle between yourself and fear, this battle which is such a waste of energy. As you watch, you learn that the observer is merely a bundle of ideas and memories without any validity or substance, but that fear is an actuality and that you are trying to understand a fact with an abstraction which, of course, you cannot do. But, in fact, is the observer who says, ‘I am afraid,’ any different from the thing observed which is fear? The observer is fear and when that is realised, there is no longer any dissipation of energy in the effort to get rid of fear, and the time-space interval between the observer and the observed disappears. When you see that you are a part of fear, not separate from it – that you are fear – then you cannot do anything about it; then fear comes totally to an end.

The desire not to be disturbed makes us avoid ‘what is’ and fear what might be. Fear is the ignorance of ‘what is’, and our life is spent in a constant state of fear.

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Aren’t most of us afraid to look at ourselves? We might discover unpleasant things, so we would rather not look. We prefer to be ignorant of ‘what is’. We are not only afraid of what might be in the future, but also of what might be in the present. We are afraid to know ourselves as we are, and this avoidance of ‘what is’ makes us afraid of what might be. We approach the so-called known with fear, and also the unknown, death. The avoidance of ‘what is’ is the desire for gratification. We are seeking security, constantly demanding that there shall be no disturbance, and it is this desire not to be disturbed that makes us avoid what is and fear what might be. Fear is the ignorance of ‘what is’, and our life is spent in a constant state of fear.

Fear dulls our minds, fear cripples our thinking, fear makes for darkness, and as long as we are frightened, we shall not create a new world.

Krishnamurti, Life Ahead

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Do you know what fear is? You know you are afraid. Children are afraid, grown-ups are afraid, we are all afraid; and as long as we are afraid, we have no intelligence. Education is not merely stuffing the mind with information, but helping the student to understand without fear this great complexity of life. You are afraid of your teachers, of your parents, of your elder brother, of your aunt, or of somebody else, are you not? Older people have the power to punish you, to push you away or ask you to stay in your room, and so in school as well as at home, we are continually trained in fear. Our life is moulded by fear, and from childhood till we die, we are afraid. Do you know what fear does? Have you ever watched yourself when you are afraid, how your tummy tightens up, how you perspire, how you get nightmares? You don’t like to be with the people of whom you are frightened; like an animal that is threatened, you want to run away. With that fear we go to school and college, and with that fear we leave to meet this extraordinary thing, this vast stream with its enormous depth which we call life. So it seems to me that the thing of first importance in education is to see to it that we are educated to be free from fear because fear dulls our minds, fear cripples our thinking, fear makes for darkness, and as long as we are frightened we shall not create a new world.

None of the problems of fear can 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 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? 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 the problems of fear can be resolved through will, saying to oneself, ‘I will not be afraid.’ Such acts of will have no meaning.

There can be freedom from fear only when there is self-knowledge. Self-knowledge is the beginning of wisdom, which is the ending of fear.

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There is freedom from fear only when the mind is capable of looking at it without translating it, without giving it a name or label. This is quite difficult because the feelings, reactions and anxieties we have are promptly identified by the mind and given a word. The feeling of jealousy is identified by that word. Is it possible not to identify a feeling, to look at that feeling without naming it? It is the naming of the feeling that gives it continuity and strength. The moment you give a name to that which you call fear, you strengthen it. But if you can look at that feeling without terming it, you will see that it withers away. Therefore if one would be completely free of fear, it is essential to understand the whole process of terming, of projecting symbols and images, and giving names to facts. There can be freedom from fear only when there is self-knowledge. Self-knowledge is the beginning of wisdom, which is the ending of fear.

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.