Photo of J. Krishnamurti

Is there something within you which is so urgent that it burns away all contradiction?

Krishnamurti On Education

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One is not alive. The question is to be totally alive, to be physically alive, to be in very good health, not to overeat, to be sensitive emotionally, to feel, to have a quality of sympathy, and to have a very good mind. Otherwise, one is dead. How would you awaken the mind as a whole? How would you see that you are completely alive inside and outside: in your feelings, in your taste, in everything? And how would you awaken this feeling of non-fragmented living? There are only two ways of doing it: either there is something within you which is so urgent that it burns away all contradiction; or you have to find an approach which will watch all the time, which will deliberately set about investigating everything you are doing, an awareness which will ceaselessly ask the question to find out in yourself so that a new quality comes into being which keeps all the dirt out. Now, which is it you are doing?

The urgency behind the right question, the very insistence of it, brings about perception.

Krishnamurti, To Be Human

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What matters is to observe your own mind without judgment, just to look at it. Watch it, be conscious of the fact that your mind is a slave and nothing more. That very perception releases energy, and it is this energy that is going to destroy the slavishness of the mind. We are concerned only with perceiving ‘what is’, and it is the perception of what is that releases the creative fire. The urgency behind the right question, the very insistence of it, brings about perception. The perceiving mind is living, moving, full of energy, and only such a mind can understand what truth is.

One’s urgency to find the truth, one’s immediacy, one’s demand, puts the background in abeyance; one’s intensity to find out is so strong that the background ceases to interfere.

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To investigate, there must be freedom from motive. If one wants to investigate the question of authority, one’s background says, ‘I must obey, I must follow,’ and in the process, one’s background is always projecting, is always distorting one’s investigation. Can one be free of one’s background so that it does not interfere in any way with one’s investigation? One’s urgency to find the truth, one’s immediacy, one’s demand, puts the background in abeyance; one’s intensity to find out is so strong that the background ceases to interfere. The background, one’s education and conditioning, is so strong. It has accumulated for centuries. Consciously one cannot fight it or push it aside; one cannot battle with it, and one sees that to fight the background only intensifies the background. Yet one’s very intensity to find out the truth of authority puts that background much further away; it is no longer impinging on one’s mind.

There is no method by which to be free. The very urgency and importance of being able to learn will free the mind from conclusions, from the self.

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There is no method by which to be free. The very urgency and importance of being able to learn will free the mind from conclusions, from the self which is put together by words and memory. The practising of a method, the ‘how’ and its discipline, is another form of accumulation; it never frees the mind, but only sets it going in a different pattern.

If, for me, the all-important thing is to understand you, this very sense of urgency overrides all my prejudices and opinions about you.

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If I want to understand you, surely I can have no prejudices or conclusions about you. If, for me, the all-important thing is to understand you, this very sense of urgency overrides all my prejudices and opinions about you. If there is the intensity to understand the fact or the truth, everything is possible; and everything becomes a hindrance if this intensity is not there.

We are not urgent or intense because we haven’t got the energy. To look at anything with all your being, with your eyes, ears, nerves, mind and heart, to look at it completely, requires energy.

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We are neither intense nor urgent. We are not urgent or intense because we haven’t got the energy. To look at anything – a bird, a crow sitting on a branch preening itself – to look at it with all your being, with your eyes, ears, nerves, mind and heart, to look at it completely, requires energy. Not the shoddy energy of a dissipated mind that has struggled, has tortured itself, and is full of innumerable burdens. Most minds have this terrible burden, this tortured existence, and so have no energy; energy being passion. You cannot find any truth without passion, the feeling of complete passion, with a fury behind it, with total energy, that passion in which there is no hidden want.

If we are to understand ‘what is’, ideas must be put aside. Setting aside ideas becomes difficult only when there is no urgency in understanding what is.

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If we are to understand ‘what is’, ideas must be put aside. Setting aside ideas becomes difficult only when there is no urgency in understanding what is. Conflict exists in us between the idea and ‘what is’ because the self-projected idea offers greater satisfaction than what is. It is only when ‘what is’, the actual, has to be faced that the pattern is broken; so it is not a matter of how to be free from the idea, but of how to face the actual. It is possible to face the actual only when there is an understanding of the process of gratification, the way of the self.

The inner demands greater diligence than the outer. It is an urgent demand. And this diligence is in the affectionate study of what one is.

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When there is affection, your actions will be born out of its purity. This may sound very hard, but it is not. We have neglected this side of life; we are so concerned with our careers, our own pleasures, our own importance, that we neglect the great beauty of affection. There are two words that one must continually bear in mind: diligence and negligence. We diligently apply our minds to acquiring knowledge from books or teachers; we spend years of our lives in that, and neglect to study the deeper meaning of our own life itself. We have both the outer and the inner; the inner demands greater diligence than the outer. It is an urgent demand. And this diligence is in the affectionate study of what one is.

The very change is urgency; it is not that change will come about through urgency.

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If you see danger, you act. In that action, there is no question of urgency, no impatience – you act. The urgency and the demand for immediate action takes place only when one sees the danger as a danger to the ‘me’ as thought. When you see the total danger of thought dividing the world, that seeing is the urgency and the action. When you really see starvation and how it has been brought about, the callousness of people and governments, the inefficiency of the politicians, what do you do? Tackle one area of starvation by itself? Or do you see that this whole thing is a psychological issue, centred in the ‘me’ which is brought about by thought? If starvation in all its forms is completely, totally understood – not only physical starvation but the human starvation of having no love – you will find the right action. The very change is urgency; it is not that change will come about through urgency.

What is missing in our lives is that complete action which has neither the past nor the shadow of the future. It is an action that is complete, immediate and urgent.

Krishnamurti, Meeting Life

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Most of us are everlastingly ploughing and digging, but we never seem to sow. The sowing is action, but if that action is the outcome of a particular pattern, it is not only incomplete but breeds all kinds of problems and anxieties. When you do something completely, not only with the intellect but with all your heart and mind, then such an action, which is a complete action, has neither past nor future. It is complete, and in that complete action is beauty and love. And that is what is missing in our lives; we don’t know this complete action which has neither the past nor the shadow of the future. It is an action that is complete, immediate and urgent. In that action is a flame which may bring about a tremendous revolution outwardly as well as inwardly. You have noticed how a stream changes course when it is blocked by a big rock; the whole stream has taken a totally different turn. In the same way, an action which is whole, which is complete, not touched by our environment, inclination or personal tendencies, such an action brings about a different way of life.

As a tooth that causes intense pain must be attended to immediately, sorrow, if intense, demands urgent alleviation. But instead, we seek an escape or explain it away; we avoid the real issue, which is the self.

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As a tooth that causes intense pain has to be attended to immediately, so sorrow, if intense, demands urgent alleviation. But instead, we seek an escape or explain it away; we avoid the real issue, which is the self. Because we are not facing our conflict, our sorrow, we assure ourselves lazily that we must make an effort to be aware, and so we demand a technique for becoming aware. The observer and the observed are one; the thinker and his thoughts are one. To experience the thinker and his thought as one is very arduous, for the thinker is ever taking shelter behind his thought; he separates himself from his thoughts to safeguard himself, to give himself continuity, permanency; he modifies or changes his thoughts, but he remains. This pursuit of thought apart from himself, this changing, transforming it, leads to illusion. The thinker is his thought; the thinker and his thoughts are not two separate processes.

We have to face things as they are, look at them very closely and see the urgency of doing something immediately, not leaving it to the scientist, politician or intellectual.

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We live by thought. What is the operation, or the process and the content of thinking? All the temples result from thought, and all that goes on inside the temples, the images, the puja, the ceremonies, are the result of thought. All the sacred books are the result of thought, the expression of thought in print, to convey what somebody else has experienced or thought about. And the word is not sacred. No book in the world is sacred, simply because it is the result of man’s thought. We worship the intellect. Those who are intellectual are seen as apart from you and me, who are not intellectual. We respect their concepts, their intellect. Intellect, it is thought, will solve our problems, but that is not possible; it is like developing one arm out of proportion to the rest of the body. Neither the intellect, nor the emotions, nor romantic sentimentality, are going to help us. We have to face things as they are, look at them very closely and see the urgency of doing something immediately, not leaving it to the scientist, politician or intellectual.

It is necessary to be very serious, committed, urgent, not to any theory or ideology, but to find out for ourselves the cause of conflict.

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In a world being torn apart, we must be serious, if not for ourselves then for our children and grandchildren. It is necessary to be very serious, committed, urgent, not to any theory or ideology, but to find out for ourselves the cause of conflict. Because where you can find the cause, that cause can be ended. That is the law. If there is pain in our body, the cause of that pain can be found, and in the finding of the cause there is the remedy, and therefore the cause ends. Similarly, if you are earnest, not playing about with ideas and speculations, the cause of conflict is very clear. There are many causes, but there is essentially one cause: each one of us is egocentric. In the name of God, in the name of good works, in the name of improving society, we do social work, join parliament and so on, seeking power and money. That is what most human beings want, not only physical power but spiritual power, to be somebody in the ‘spiritual world’. We all want to find illumination, happiness, so we say we will ultimately achieve that. Time is the enemy of humanity. You have to live now. If you say, ‘I will gradually find out,’ you will never find out – that is an excuse. The cause of conflict brings about disorder. So we must first put our house in order, not the physical house but the psychological world.

The problem of freedom and order is one of life’s most difficult and urgent problems, a very complex one.

Krishnamurti, On Education

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Soldiers all over the world are drilled every day, told what to do; they walk in line. They obey orders implicitly, without thinking. Do you know what that does to man? When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull; it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid; it makes you conform and imitate. But if you discipline yourself by watching, listening, being considerate, being very thoughtful, out of that watchfulness, listening and consideration for others, comes order. Where there is order, there is always freedom. If you are shouting and talking, you cannot hear what others say. You can only hear clearly when you sit quietly and give your attention. Nor can you have order if you are not free to watch, if you are not free to listen, if you are not free to be considerate. The problem of freedom and order is one of the most difficult and urgent problems in life. It is a complex problem that needs to be thought over much more than mathematics, geography or history. If you are not really free, you can never blossom, you can never be good, and there can be no beauty. If the bird is not free, it cannot fly. If the seed is not free to blossom, to push out of the earth, it cannot live. Everything must have freedom, including man.

As you turned a corner on the path, you came upon that complete silence, and as you entered the deep valley, it became more penetrating, more urgent, more insistent.

Krishnamurti, The Only Revolution

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That morning, out of those hills that went on for miles and miles, came a tranquillity which met your own quietness. It was like the earth and the heavens meeting, and the ecstasy was a benediction. The same evening, as you walked up the canyon into the hills, the red earth was damp under your feet, soft, yielding and full of promise. You went up the steep incline for many miles and then came down suddenly. As you turned the corner, you came upon that complete silence which was already descending on you, and as you entered the deep valley it became more penetrating, more urgent, more insistent. There was no thought, only that silence. As you walked down, it seemed to cover the whole earth, and it was astonishing how every bird and tree became still. There was no breeze among the trees, and with the darkness they were withdrawing into their solitude. It is strange how during the day they would welcome you, and now, with their fantastic shapes, they were distant, aloof and withdrawn. Three hunters went by with their powerful bows and arrows, torches strapped to their foreheads. They were out to kill the night birds and seemed to be utterly impervious to the beauty and the silence about them. They were intent only on the kill, and it seemed as though everything was watching them, horrified and full of pity.

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.