Photo of J. Krishnamurti

In emptiness alone can there be creation.

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The sky was covered with heavy clouds, and suddenly the setting sun was on some rocks, high up on the mountain. That patch of sunlight on the face of those rocks revealed a depth of beauty and feeling that no graven image can hold. It was as though they were alight from within, a light of their own, serene and never fading. It was the end of the day. Only on waking early next day, one was aware of the previous evening’s splendour and the love that went by. Consciousness cannot contain the immensity of innocence; it can receive it but it cannot pursue it or cultivate it. The entire consciousness must be still, not wanting, not seeking and never pursuing. The totality of consciousness must be still, and only then, that which has no beginning and no end can come into being. Meditation is the emptying of consciousness, not to receive, but to be empty of all endeavour. There must be space for stillness, not the space created by thought and its activities, but that space that comes through denial and destruction, when there is nothing left of thought and its projection. In emptiness alone can there be creation.

When desire and time are completely ended, there is absolutely nothing, and therefore that is the universe, that emptiness which is full of energy.

Krishnamurti, The Ending of Time

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Delusion exists as long as there is desire and thought. That is simple. And desire and thought are part of the ‘I’, which is time. When desire and time are completely ended, there is absolutely nothing, and therefore that is the universe, that emptiness, which is full of energy.

Meditation is the ending of thought and the beginning of emptiness.

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Meditation is the destruction of habit. Habit is a continuity, a mechanical momentum that prevents the flash of an eternal moment. It will ever be a flash, a spark of no time, and thought cannot make of it a continuity, a series of related thoughts, a habit. Thought builds relationship, the getting used to things, to people, to ideas. This relationship is time and through time, do what you will, that flash can never be seen. Meditation is the ending of thought and the beginning of emptiness. There is no resting place in that emptiness; no thought as experience can take root, which is the beginning of time. From this emptiness, there is love whose death is creation.

The activity of all seeking is from emptiness and fear.

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The activity of all seeking is from emptiness and fear. Seeing this is to put it all aside. The hope of finding is less important than the reason why we seek. When we see that this seeking is out of emptiness and fear, it has no more meaning, but will that emptiness and fear now express itself in some other way? If the emptiness and fear no longer express in any way at all, is there any emptiness and fear left? It is the running away and the covering up that perpetuates it. Is there another activity which is not of emptiness and fear? Is there a way of life which itself is sacred? If it is to be found, it is here in the actions of relationship that is all our living, not over there. Love is here, not there.

The sadness of life is this: the emptiness that we try to fill with every conceivable trick of the mind. But that emptiness remains.

Krishnamurti, The Only Revolution

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Possessions possess us more than we possess them. The house, paintings, books and knowledge become far more vital, far more important, than the human being. Our host had read a great deal, and you could see he had read all the latest authors. He spoke about spiritual mysticism and the craze for drugs that was seeping over the land. He was a rich, successful man, and behind him was emptiness and the shallowness that can never be filled by books, paintings or the knowledge of the trade. The sadness of life is this: the emptiness that we try to fill with every conceivable trick of the mind. But that emptiness remains. Its sadness is the vain effort to possess. From this attempt comes domination and the assertion of the ‘me’, with its empty words and rich memories of things that are gone. It is this emptiness and loneliness that thought breeds and keeps nourished by the knowledge it has created. It is this sadness of vain effort that is destroying man. His thought is not as good as the computer, and he has only the instrument of thought with which to meet the problems of life, so he is destroyed by them. It is this sadness of wasted life which he will probably be aware of only at the moment of his death – and then it will be too late. So the possessions, the character and the achievements become terribly important, and this sadness drives away love. Either you have one or the other; you cannot have both. One breeds cynicism and bitterness, which are the fruit of man; the other lies beyond all woods and hills.

We are empty, and we have tried to fill that emptiness with such trivialities as belief, opinion, judgments, and with political, so-called religious and artistic activities.

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We are empty, and we have tried to fill that emptiness with such trivialities as belief, opinion, judgements, and with political, so-called religious and artistic activities. The man who is empty of heart writes a great deal about love; the man who cannot see, or is unhappy, composes music on love and beauty. The artist, empty inwardly, has to express, put it on canvas. This emptiness and the feeling of utter, complete loneliness which is part of this emptiness, makes us do things both outwardly and inwardly, and the result is that we become weary, bitter, or live in great despair. When the house is actually burning, as it is – the vast house that man has built is crumbling, being destroyed – we either don’t see it or do not have the capacity to put the fire out. We have no trust in another, nor have we trust in ourselves, confidence to rebuild, to bring a new world into being, because in ourselves we are empty. We discover we are the result of everything man has been, and we cannot get away from our past. We may revolt against it, take drugs, start new communities, start a new expression, but it is the same old weary, dull, empty feeling in a different direction. What will make us see the fire, put it out, and in the very act of putting it out, build a world that is entirely different? What can stop this degeneration that is going on all over the world?

Addiction to knowledge is like any other addiction; it offers an escape from the fear of emptiness, of loneliness, of frustration, the fear of being nothing.

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Addiction to knowledge is like any other addiction; it offers an escape from the fear of emptiness, of loneliness, of frustration, the fear of being nothing. The light of knowledge is a delicate covering under which lies a darkness that the mind cannot penetrate. The mind is frightened of this unknown, and so it escapes into knowledge and theories, hopes and imagination. This very knowledge is a hindrance to the understanding of the unknown. To put aside knowledge is to invite fear. To deny the mind, which is the only instrument of perception one has, is to be vulnerable to sorrow and joy. But it is not easy to put aside knowledge. To be ignorant is not to be free of knowledge. Ignorance is the lack of self-awareness, and knowledge is ignorance when there is no understanding of the ways of the self. Understanding of the self is freedom from knowledge.

Fear is the awareness of our inner emptiness, loneliness and poverty, and of not being able to do anything about it

Krishnamurti, The Only Revolution

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Fear is the awareness of our inner emptiness, loneliness and poverty, and of not being able to do anything about it. Fear breeds dependence; dependence increases fear. If we understand fear, we also understand dependence. To understand fear, there must be sensitivity to discover, to understand how it comes into being. If one is at all sensitive, one becomes conscious of one’s own extraordinary emptiness – a bottomless pit which cannot be filled by the vulgar entertainment of drugs or by the entertainment of the churches, nor the amusements of society: nothing can ever fill it. Knowing this, the fear increases. This drives you to depend, and this dependence makes you more and more insensitive. Knowing this is so, you are frightened of it. So the question is: how is one to go beyond this emptiness, this loneliness?

The mind penetrates deeply up to a point, and below that point there is the feeling of dark emptiness.

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When you go deeply into consciousness, you reach a point where the unknown appears as the dark, and you stop there because you get frightened. The mind penetrates deeply up to a point, and below that point there is the feeling of dark emptiness. Because of the darkness, you have prayers, incantations, and because of the fear of the dark, you ask for protection. Can the mind go through the darkness? Which means, can the mind not be afraid? Can it operate so that the darkness becomes light? Can you penetrate the darkness of which you are afraid, which you have named ‘evil’? Can you penetrate that so completely that darkness does not exist?

Am I willing to face absolute emptiness?

Krishnamurti, The Ending of Time

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Sometimes people dangle a carrot in front of me and, foolishly, I follow it. But I see that there are really no carrots, no rewards or punishments. Then how is this past to be dissolved? Because otherwise I am still living in the field of time that is manmade. So what shall I do? Am I willing to face absolute emptiness?

There is fear of being empty. But if you observe that emptiness, that inward poverty, without anxiety, then out of it comes untold riches.

Krishnamurti, The World Within

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You are afraid to set aside your dream, for what have you in its place? Aching emptiness or the fear of being empty. But if you observe that emptiness, that poverty, without anxiety, then out of it comes untold riches. It is the fear of the unknown that makes us cling to the known, and that which is known soon turns to ashes. If your dream is fulfilled, then what? The mind seeks further gratification, and is there an end to gratification, to craving? The more you yield to it, the greater its demand; like a child it grows, but it brings ignorance and misery. Do not ask yourself whether you must give it up, but consider the price you pay for it. Greed breeds enmity and ill will, conflict and antagonism, wars and ruthlessness. There is passing happiness in things, in relationship, in knowledge, but what is transient is sorrowful. Only in the discovery of that which is without a beginning and an end is there imperishable ecstasy.

If we are able to face emptiness, to be with that aching loneliness, then fear altogether disappears and a fundamental transformation takes place.

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Apart from its name, attributes, idiosyncrasies and possessions, what is the self? Is there the ‘I’, the self, when its qualities are taken away? It is the fear of being nothing that drives the self into activity – but it is nothing, it is an emptiness. If we are able to face that emptiness, to be with that aching loneliness, then fear altogether disappears and a fundamental transformation takes place. For this to happen, there must be the experiencing of that nothingness, which is prevented if there is an experiencer. If there is a desire for the experiencing of emptiness in order to overcome it, to go above and beyond it, then there is no experiencing; for the self, as an identity, continues. If the experiencer has an experience, there is no longer the state of experiencing. It is the experiencing of ‘what is’ without naming it that brings about freedom from ‘what is’.

If the mind is convinced of the impossibility of filling the emptiness, the loneliness, then it is capable of bringing in itself a transformation, a revolution.

Krishnamurti, The World Within

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However much the self-enclosed space, that feeling of utter loneliness may be filled, it is still empty. You may cover it by any means: it is still there. You may crowd it with every device of the mind, but that void is still there. That which we think is capable of occupying that void, to that we become desperately attached. For, if the thing, the filler is taken away from us, we are miserable, sorrow-laden, for that emptiness, that aching loneliness reveals itself once again. Is not this void like a broken vessel, a bottomless pit which nothing can fill? There is nothing that can fill it, however much you may try. You may for a time forget it, cover it up, deny it, but under that cover it is still there. Unless you remove the cause, the symptom is always there. If the mind is convinced of the impossibility of filling the emptiness, the loneliness, then it is capable of bringing in itself a transformation, a revolution. But the difficulty lies in perceiving irrevocably that all attempts to fill that void are sorrowful and wholly vain. To perceive this, to experience this ignorant action, is essential. From this understanding, there is order and clarity. When thought-feeling realises that this emptiness cannot be filled by any means, then it is in a position to discover that it cannot do anything about it, that its thoughts and actions concerning it have no essential importance; whatever it thinks and does is an impediment. Then the mind becomes still, and in that stillness the self-enclosing walls, which create the separate identified space, the emptiness and the loneliness, are broken down.

Out of real emptiness, quietness, there is a seeing.

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Do you hear that siren? There is the vibration of sound and the interpretation that takes place when you hear the siren. Now, can you listen to it without any movement of memory as thought? Can you hear only the sound? Can there be no image, no naming, no interpretation? Can there be only sound? That is all. And the sound is out of silence. Because the activity of thought has come to an end, there is a hearing of sound out of emptiness. In the same way, can there be a seeing out of emptiness? I see you, I see that bottle; there is no image, no association or movement of thought because there is no image formation. So out of real emptiness, quietness, there is a seeing.

When there is awareness of emptiness without choice, without condemnation or justification, then in that understanding of ‘what is’, there is action, and this action is creative being.

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Effort exists only as long as we are trying to avoid our inward loneliness and emptiness. When we look at it, observe it, when we accept ‘what is’ without avoidance, we will find there comes a state of being in which all strife ceases. That state of being is creativeness, and it is not the result of strife. When there is understanding of ‘what is’, which is emptiness, inward insufficiency, when one lives with that insufficiency and understands it fully, there comes creative reality, creative intelligence, which alone brings happiness. Therefore, action as we know it is really reaction; it is a ceaseless becoming, which is the denial, the avoidance of ‘what is’. But when there is awareness of emptiness without choice, without condemnation or justification, then in that understanding of ‘what is’, there is action, and this action is creative being.

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.