Photo of J. Krishnamurti

Only the immature mind compares. The mature mind has no comparison, the mature mind has no measure.

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Only the immature mind compares. The mature mind has no comparison, the mature mind has no measure. I don’t know if you have ever looked into yourself and watched how you compare yourself with another, saying, ‘He is so beautiful, so intelligent, so clever, so prominent; I am nobody, I would like to be like him.’ Or, ‘She is so beautiful, has a good figure, has a nice mind, intelligent, bright, better.’ We think and function in this comparative, measuring world. And if you have ever questioned and observed, maybe you have said, ‘No more comparison. No more comparison with anybody, not with the most beautiful actress.’ You know, beauty is not in the actress; beauty is something total, not in a face, figure or smile, but where there is a quality of total comprehension, the totality of one’s being. When that is what looks, there is beauty. Do watch it in yourself … Find out for yourself whether you can live, not theoretically but actually, without comparison or measure, never using the words ‘better’ or ‘more’. See what happens. Only such a mature mind does not waste energy. Only such a mind can live a very simple life. I mean a life of real simplicity, not the so-called simplicity of the man who has one meal, or one loincloth, which is exhibitionism, but the mind that has no measure and is therefore not wasting energy.

Time or age is not an indication of maturity.

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K: What do you think maturity is? Does it depend on age, time?

Q: No.

K: So we can remove that. Time or age is not an indication of maturity. Then there is the maturity of the very learned man, the man who is highly, intellectually capable.

Q: No, he may twist and turn the words.

K: So, we will eliminate that. Whom would you consider a mature, ripe person?

Q: The one who is able to observe.

K: Wait. Obviously, the one who goes to churches, temples or mosques is out; so is the intellectual, the religious and the emotional. We should say, if we eliminate all that, maturity consists in being not self-centred – not me first and everybody else second, or my emotions first. So maturity implies the absence of the ‘me’.

Maturity implies a total, natural development of a human being – natural in the sense noncontradictory and harmonious, which has nothing to do with age.

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We were also talking about fear, which is part of this total movement of the ‘me’ – the ‘me’ which breaks up life as a movement, the ‘me’ which separates itself as the ‘you’ and the ‘me’. We asked, ‘What is fear?’ We are going to learn non-accumulatively about fear; the very word ‘fear’ prevents coming into contact with that feeling of danger which we call fear. Maturity implies a total, natural development of a human being; natural in the sense noncontradictory and harmonious, which has nothing to do with age. And the factor of fear prevents this natural, total development of the mind.

In total maturity is austerity.

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Maturity is not of time, a matter of age, nor does it come through influence and environment. It is not to be bought – neither books, teachers, nor saviours, the one or the many, can ever create the right climate for this maturity. Maturity is not an end in itself; it comes into being without thought cultivating it, darkly, without mediation, unknowingly. There must be maturity, that ripening in life; not the ripeness that is bred out of disease and turmoil, sorrow and hope. Despair and labour cannot bring this total maturity, but it must be there, unsought. For in this total maturity, there is austerity. Not the austerity of ashes and sackcloth, but that casual and unpremeditated indifference to the things of the world, its virtues, its gods, its respectability, its hopes and values. These must be totally denied for that austerity which comes with aloneness. No influence of society or of culture can ever touch this aloneness. But it must be there, not conjured up by the brain, which is the child of time and influence. It must come thunderingly out of nowhere. And without it, there is no total maturity.

Maturity is that state when all choice has ceased. It is only the immature that choose and know the conflict of choice.

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Maturity is not of time and age. There is no interval between now and maturity; there is never ‘in the meantime’. Maturity is that state when all choice has ceased; it is only the immature that choose and know the conflict of choice. In maturity, there is a direction which is not a direction of choice. Conflict at any level, at any depth, indicates immaturity. There is no such thing as becoming mature, except organically, the mechanical inevitability of certain things to ripen. The understanding, which is the transcending of conflict, in all its complex varieties, is maturity. However complex it is, and however subtle, the depth of conflict, within and without, can be understood. Conflict, frustration, fulfilment is one single movement, within and without. The tide that goes out must come in and for that movement itself, called the tide, there is no out and in. Conflict in all its forms must be understood, not intellectually, but actually, actually coming emotionally into contact with conflict. The emotional contact, the shock, is not possible if it is intellectually, verbally, accepted as necessary or denied sentimentally. Acceptance or denial does not alter a fact, nor will reason bring about a necessary impact. What does is seeing the fact. There is no seeing if there is condemnation, justification or identification with the fact. Seeing is only possible when the brain is not actively participating, but observing, abstaining from classification, judgment and evaluation.

Maturity of the mind is to be capable of observation, seeing the false as the false, the true in the false, and truth as truth. That is maturity, whether in the political scene, in the business world, or in your relationships.

Krishnamurti, This Light in Oneself

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Meditation is not for the immature. The immature can play with it, as they do now, sitting cross-legged, breathing in a certain way, standing on their heads, taking drugs, in order to experience something original. Through drugs, through fasting, through any system, you can never find or come upon that which is eternal, timeless. There is no shortcut to all this. One has to work hard; one has to become very aware of what one is doing, what one is thinking, without any distortion. That requires great maturity, not of age but maturity of the mind, to be capable of observation, seeing the false as the false, the true in the false, and truth as truth. That is maturity, whether in the political scene, in the business world, or in your relationships.

We are concerned with the fundamental revolution of the mind, of the whole structure of oneself, for the mind to free itself of all its conditioning so that we are not just educated and sophisticated, but real, mature, deep human beings.

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This isn’t a thing you can play with. It must be your whole life, your whole calling, your vocation. We are inquiring into the very depths of the human mind, not according to your opinion or my opinion, but learning the fullness of it and seeing what lies beyond it, not just scratching the surface and thinking you have understood it. It isn’t a thing that you learn from a book or from another. Please do let us realise this: it isn’t a thing that you acquire as knowledge and then apply it. If you do that, it will have no value; it will be second-hand. And if you merely treat it as a form of intellectual, spiritual or emotional entertainment, then equally it will have no effect at all on your life. We are concerned with the fundamental revolution of the mind, of the whole structure of oneself, for the mind to free itself of all its conditioning so that we are not just educated and sophisticated, but real, mature, deep human beings.

Education in the true sense is helping the individual to be mature and free, to flower greatly in love and goodness.

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By what right do we seek to mould children according to a pattern learnt from a book or determined by our own ambitions, hopes and fears? The right kind of education is not concerned with any ideology, however much it may promise a future utopia. It is not based on any system, however carefully thought out, nor is it a means of conditioning the individual in a special manner. Education in the true sense is helping the individual to be mature and free, to flower greatly in love and goodness. That is what we should be interested in, not in shaping the child according to an idealistic pattern. Any method which classifies children according to temperament and aptitude merely emphasises their differences; it breeds antagonism, encourages divisions in society and does not help to develop integrated human beings. It is obvious that no method or system can provide the right kind of education, and strict adherence to a method indicates sluggishness on the part of the educator. As long as education is based on cut-and-dried principles, it can turn out people who are efficient, but it cannot produce creative human beings.

To break out of the prison of belief requires a mature mind.

Krishnamurti, Think on These Things

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To break out of the prison of belief requires a mature mind. It requires a thoughtful mind, a mind that perceives the nature of the prison itself and does not compare one prison with another. To understand something, you cannot compare it with something else. Understanding does not come through comparison; it comes only when you examine the thing itself. If you examine the nature of organised religion, you will see that all religions are essentially alike, whether Hinduism, Buddhism, Islam, Christianity – or communism, which is another form of religion. The moment you understand the prison, which is to perceive all the implications of belief, rituals and priests, you will never again belong to any religion. Only one who is free of belief can discover that which lies beyond all belief, that which is immeasurable.

We grow to maturity without maturing inwardly, without knowing what we want to do, but being forced to do something in which our heart is not. So we live in misery.

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We think in terms of doing something which will give us a personal benefit or a benefit to society or to our nation. We grow to maturity without maturing inwardly, without knowing what we want to do, but being forced to do something in which our heart is not. So we live in misery. But society, that is, your parents, your guardians, your friends and everybody about you, says what a marvellous person you are because you are a success. We are ambitious. Ambition is not only in the outer world but also in the inner world, in the world of the psyche and the spirit. There, we also want to be a success; we want to have the greatest ideals. This constant struggle to become something is very destructive – it disintegrates, it destroys. Can you understand this urge to become, and concern yourself with being whatever you are, and then, from there, move on? … The ‘becomer’, whether in the outer world or in the spiritual world, is a machine and will never know what real joy is.

Why do so many of us, as we grow into so-called maturity, become dull, insensitive to joy, to beauty, to the open skies and the marvellous earth?

Krishnamurti, Think on These Things

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Have you ever wondered why it is that as people grow older they seem to lose all joy in life? At present, most of you who are young are fairly happy; you have your little problems, there are exams to worry about, but in spite of these troubles there is in your life a certain joy, is there not? There is a spontaneous, easy acceptance of life, a looking at things lightly and happily. Why is it that as we grow older, we seem to lose that joyous intimation of something beyond, something of greater significance? Why do so many of us, as we grow into so-called maturity, become dull, insensitive to joy, to beauty, to the open skies and the marvellous earth? When one asks oneself this question, many explanations spring up in the mind. We are so concerned with ourselves – that is one explanation. We struggle to become somebody, to achieve and maintain a certain position; we have children and other responsibilities, and we have to earn money. All these external things soon weigh us down, and thereby we lose the joy of living. Look at the older faces around you, see how sad most of them are, how careworn and rather ill, how withdrawn, aloof and sometimes neurotic, without a smile. Don’t you ask yourself why?

Will you mature rapidly, or slowly, gracefully and sensitively? Will you be mediocre, though you may be first class in your profession?

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Will you mature rapidly, or slowly, gracefully and sensitively? Will you be mediocre, though you may be first-class in your profession? You may excel, you may be very, very good at whatever you do, but I am talking of mediocrity of the mind, of the heart, mediocrity of your entire being.

If one doesn’t know how to meditate, one is not a mature human being.

Krishnamurti, Think on These Things

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If one doesn’t know how to meditate, one is not a mature human being. Meditation is one of the most important things in life, far more important than passing exams to get a degree. To understand what is right meditation is not to practise meditation. The practice of anything in spiritual matters is deadly. To understand what right meditation is, there must be an awareness of the operations of one’s own consciousness, and then there is complete attention. But complete attention is not possible when there is any form of resistance. Most of us are educated to pay attention through resistance, and so our attention is always partial, never complete, and that is why learning becomes a tedious, boring, fearful thing. Therefore, it is very important to pay attention, in the deep sense of the word, which is to be aware of the workings of one’s own mind. Without self-knowledge, you cannot pay complete attention. That is why, in a real school, the student must not only be taught various subjects but also helped to be aware of the process of his own thinking. In understanding himself, he will know what it is to pay attention without resistance, for the understanding of oneself is the way of meditation.

Maturity in meditation is the freeing of the mind from knowledge, for knowledge shapes and controls all experience.

Krishnamurti, Meditations

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What an extraordinary thing meditation is. If there is any kind of compulsion, effort to make thought conform or imitate, it becomes a wearisome burden. The silence which is desired ceases to be illuminating. If it is the pursuit of visions and experiences, it leads to illusions and self-hypnosis. Only in the flowering of thought and so ending thought does meditation have significance. Thought can only flower in freedom, not in ever-widening patterns of knowledge. Knowledge may give new experiences of greater sensation, but a mind that is seeking experiences of any kind is immature. Maturity is the freedom from all experience; it is no longer under any influence to be or not to be. Maturity in meditation is the freeing of the mind from knowledge, for knowledge shapes and controls all experience. A mind that is a light to itself needs no experience. Immaturity is the craving for greater and wider experience. Meditation is the wandering through the world of knowledge and being free of it to enter into the unknown.

Suffering, when allowed to mature, finds its own release.

Krishnamurti, The World Within

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You must live with sorrow, not morbidly, not in self-pity, not in isolation, not in resentment. You must live with it as you would a dangerous pet, ever watching it, trying to understand its ways, its intentions, following it with alert awareness, being open to its intimations. Great pliability is needed, which is denied when thought-feeling is anchored to a belief, a theory, an experience, a memory. It is this simple and uncontending pliability of the mind and heart that brings peace and joy, love and understanding. Living with sorrow, we get tired and numb. Weariness and numbness indicate a desire to be free from sorrow, to get rid of it. We exhaust our thought-feeling in seeking comfort, which brings about thoughtlessness, deadening our feelings. Comfort is a subtle poison to be avoided by those who would understand and transcend sorrow. Suffering, when allowed to mature, finds its own release.

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.