Photo of J. Krishnamurti

We have become image worshipers – not worshipers of truth, not worshipers of righteous life, but worshipers of images.

Krishnamurti, To Be Human

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When you create an image about another, or they about you, the image is not the actual. It is much more difficult to live with the actual; much easier to live with the image. So relationship is between images, and therefore there is no relationship at all. This is a fact. The Christian worships an image. That image is created through the centuries by the priest, by the worshiper who says, ‘I need comfort, security, somebody to look after me. I am in a mess, confused, insecure, and in that image I find security.’ We have become image worshipers – not worshipers of truth, not worshipers of righteous life, but worshipers of images: the national image with its flag, a rag, the image that you have of the scientist, of the government, and so on. Image making is one of the human failings. Now, is it possible to have no image about anything but to live only with facts, the fact being that which is actually happening?

Religion has become superstition and image-worship, belief and ritual.

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Religion has become superstition and image-worship, belief and ritual. It has lost the beauty of truth; incense has taken the place of reality. Instead of direct perception, there is in its place the image carved by the hand or the mind. The only concern of religion is the total transformation of man. And all the circus that goes on around it is nonsense. That is why truth is not to be found in any temple, church or mosque, however beautiful they are. The beauty of truth and the beauty of stone are two different things. One opens the door to the immeasurable, the other to the imprisonment of man; one to freedom and the other to the bondage of thought. Romanticism and sentimentality deny the very nature of religion, nor is it a plaything of the intellect. Knowledge in the area of action is necessary to function efficiently and objectively, but knowledge is not the means of the transformation of man. Knowledge is the structure of thought, and thought is the dull repetition of the known, however modified and enlarged. There is no freedom through the ways of thought and the known.

 When I observe my wife, I observe her from the centre of my image of her, and she observes me with the image she has of me. So there is always this division.

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All I know is my image of you. That image is put together by what you have said in praise of me or to insult me, what you have done to me – it is put together by all the memories I have of you. And your image of me is put together in the same way. It is those images which have relationship and which prevent us from really communing with each other. Two people who have lived together for a long time have an image of each other which prevents them from really being in relationship. If we understand relationship, we can cooperate but cooperation cannot possibly exist through images, symbols or ideological conceptions. Only when we understand the true relationship between each other is there a possibility of love, and love is denied when we have images. Therefore, it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife or husband, your neighbour, your child, your country, your leaders, your politicians, your gods – you have nothing but images. These images create the space between you and what you observe, and in that space there is conflict. Can we be free of the space we create, not only outside ourselves but in ourselves, the space which divides people in all their relationships? The very attention you give to a problem is the energy that solves that problem. When you give your complete attention – I mean with everything in you – there is no observer at all. There is only the state of attention which is total energy, and that total energy is the highest form of intelligence.

All I know is my image of you.

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All I know is my image of you. That image is put together by what you have said in praise of me or to insult me, what you have done to me – it is put together by all the memories I have of you. And your image of me is put together in the same way. It is those images which have relationship and which prevent us from really communing with each other. Two people who have lived together for a long time have an image of each other which prevents them from really being in relationship. If we understand relationship, we can cooperate but cooperation cannot possibly exist through images, symbols or ideological conceptions. Only when we understand the true relationship between each other is there a possibility of love, and love is denied when we have images. Therefore, it is important to understand, not intellectually but actually in your daily life, how you have built images about your wife or husband, your neighbour, your child, your country, your leaders, your politicians, your gods – you have nothing but images. These images create the space between you and what you observe, and in that space there is conflict. Can we be free of the space we create, not only outside ourselves but in ourselves, the space which divides people in all their relationships? The very attention you give to a problem is the energy that solves that problem. When you give your complete attention – I mean with everything in you – there is no observer at all. There is only the state of attention which is total energy, and that total energy is the highest form of intelligence.

Can we observe the person with whom we live intimately without the image, without the picture, without the idea?

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Can we observe the person with whom we live intimately without the image, without the picture, without the idea? Perhaps we are able to perceive the thing we call a tree without the word. That is fairly easy, but to observe the person with whom you live without the activation of the memory about that person is not so easy. This observation, through the image, through the accumulated memory, is no relationship at all. It is a relationship of one picture with another picture, and that is what we call relationship. But if you examine it closely, you will see that it is not relationship; it is the idea of one against the idea of another. So, can we observe without making an abstraction or idea of what we observe?

If you look with an image, it is a distortion.

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Can you look without an image? If you look with an image, it is a distortion. You were angry with me yesterday, so I have created an image about you, that you are no longer my friend, that you are ugly, and all the rest of it. If I look at you with that image next time I meet you, that image will distort my perception. That image is of the past, as are all my images, and I dare not get rid of any of those images because I don’t know what it would be like to look without an image. So I cling to images. The mind depends on an image for its survival. Can the mind observe without any image, without the image of the tree, cloud, hills, without the image of my wife, husband or children? Can the mind be without any image in relationship? It is the image that brings conflict in relationship. I cannot get on with my wife because she has bullied me. That image has been built up, day after day, and it prevents any kind of relationship. We may sleep together, but that is irrelevant. So there is conflict. Can the mind look, observe without any image that has been put together by time? Can the mind observe without any image? Can it observe without the observer, which is the past, which is the ‘me’? Can I look at you without the interference of the conditioned entity, which is the ‘me’?

A mind full of images cannot perceive.

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Perception is only possible when there is no image: no symbol, no idea, no word, no form. Then perception is light. It is not that I see light; there is light. Perception is light. Perception is action. A mind full of images cannot perceive; it sees through images and so is distorted. What we have said is true; it is logically so. I have listened to this. In the factor of listening there is no ‘I’; in the factor of carrying it over, there is the ‘I’. The ‘I’ is time.

The observer sees through the image, and the image is continued in time. So I cannot see anything new.

The observer sees through the image, and the image is continued in time. And so I cannot see anything new. If I look at my wife with the image of years, and I call that a relationship, there is nothing new in it. So is it possible to see something new without the observer? The observer is time. Can I look at ‘what is’, the fragmented, without the observer that is time? Can there be a perception without the perceiver?

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The observer sees through the image, and the image is continued in time. And so I cannot see anything new. If I look at my wife with the image of years, and I call that a relationship, there is nothing new in it. So is it possible to see something new without the observer? The observer is time. Can I look at ‘what is’, the fragmented, without the observer that is time? Can there be a perception without the perceiver?

Who is the observer? Is the observer different from images? Is not the observer another image?

Krishnamurti, To Be Human

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There is the duality: the observer and the thing observed, which is the image and the dozens of images that I have. There are the superficial or deep escapes from the various forms of conflict which these images have caused. And there is still the observer watching them. Now, that awareness again goes on, deeper. Who is the observer? Is the observer different from the images? Is not the observer another image? So one image, as the observer, observes the several images around him or in him. This observer is really the censor, the person who says, ‘I like,’ or ‘I don’t like,’ or ‘I like this image so I’m going to keep it,’ or ‘The other image I don’t like, so I want to get rid of it.’ But the observer is put together by the various images which have come into being through the reactions to them. But the observer is also the image, only he has separated himself and observes. This observer has come into being through the memories of various images and the reactions to them. Then the observer separates himself from the other images and says, ‘How am I to get rid of these images?’ So this image is a permanent image, and this permanent image, or which thinks it is permanent, says, ‘I want to get rid of all the other images because they really cause trouble, they really bring conflict.’ So it puts the blame on the other images. Whereas it is the observer-image that is the central cause of all this mischief.

Thought creates the image, and that image divides. To see that requires intelligence.

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We have the intelligence to solve technological problems: the problem-solving mind. We all have that, but it is not intelligence. The capacity to think clearly, objectively, and to be aware of the limitation of thinking, is the beginning of intelligence. We worship thinking; the more cleverly we can think, the greater we see ourselves as being. Whereas if we could observe our own confusion, our own individual narrow way of looking at life, if we could be aware of all that, we would see how thought is perpetually creating problems. Thought creates the image, and that image divides. To see that requires intelligence. To see psychological dangers is intelligence. But we do not see those things. That means somebody has to goad you, push you, drive you, ask you, persuade you, beg you to make you aware of yourself; and then to move from there, not just stay there. I am afraid nobody is going to do that for you, not even the most enlightened human being.

All this image-making is what makes the mind so utterly superficial.

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Society says to me: be something, a success, join a community, grow your hair, cut your hair, take drugs, don’t take drugs, go to church, don’t go to church, be free, think independently. Society, whether small or large, is forcing me to conform to a pattern, and that pattern is my image. I am that image. I am the image that is described by the professionals, by myself when I am alone, the agonies of that image, the jealousies, the fears, the pleasures. And I see that all this image-making is what makes the mind so utterly superficial. Do you see that? Are you aware that your mind is superficial? Or are you agreeing with this description of the superficial mind? Can the mind be without comparison and without conformity?

We human beings hurt each other terribly. That image, which society and thought have created, gets not only hurt but also flattered. There is this constant process of being hurt, resisting, and building a wall around ourselves.

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Every word that is said in friendship or enmity has its effect. The image we have of ourselves gets hurt from childhood. We human beings hurt each other terribly. That image, which society and thought have created, gets not only hurt but also flattered. There is this constant process of being hurt, resisting, and building a wall around ourselves. The superficial hurts can perhaps be dealt with, which is comparatively easy, but we are asking: can the deep hurts of the human mind be wiped away so that no mark of hurt is left?

What is the thing that is hurt? The image that each one has built about themselves. Strangely, these images all over the world are the same, with some modifications. The essence of the image you have is the same as the person a thousand miles away.

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Can the mind never be hurt or wounded? Not to be hurt is to be innocent. If you are not hurt, you will naturally not hurt another. Is this possible? The culture in which we live deeply wounds the mind and heart. The noise and pollution, the aggression and competition, the violence and education, all these, and more, contribute to the agony. Yet we have to live in this world of brutality and resistance: we are the world and the world is us. What is the thing that is hurt? The image that each one has built about themselves. Strangely, these images all over the world are the same, with some modifications. The essence of the image you have is the same as the person a thousand miles away. So you are that man or woman. Your hurts are the hurts of thousands; you are the other. Is it possible never to be hurt? Where there is a wound, there is no love. Where there is hurt, love is mere pleasure. When you discover for yourself the beauty of never being hurt, only then do all the past hurts disappear. In the full present, the past has lost its burden.

Each of us has an image of what we think we are or what we should be, and that image, that picture, entirely prevents us from seeing ourselves as we actually are.

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Most of us don’t know how to look at, or listen to, our own being any more than we know how to look at the beauty of a river or listen to the breeze among the trees. When we condemn or justify, we cannot see clearly, nor can we when our minds are endlessly chattering. Then we do not observe what is; we look only at the projections we have made of ourselves. Each of us has an image of what we think we are or what we should be, and that image, that picture, entirely prevents us from seeing ourselves as we actually are. It is one of the most difficult things in the world to look at anything simply. Because our minds are very complex, we have lost the quality of simplicity. I don’t mean simplicity in clothes or food, wearing only a loincloth or breaking a record fasting, or any of that immature nonsense the saints cultivate, but the simplicity that can look directly at things without fear, that can look at ourselves as we actually are without any distortion.

To end an image, we must first find out how it comes into being, and we see that if we do not respond adequately to any challenge, it must leave an image.

Krishnamurti, Beyond Violence

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We have experiences all the time. We are either conscious or unaware of them. Each experience leaves a mark; these marks build up day after day and become the image. Someone insults you, and at that moment you have already formed an image about the other. Or someone flatters you; again an image is formed. So inevitably, each reaction builds an image. And having created it, is it possible to end it? To end an image, we must first find out how it comes into being. We see that if we do not respond adequately to any challenge, it must leave an image. If you call me a fool, immediately you become my enemy, or I do not like you. When you call me a fool, I have to be intensely aware at that moment, without any choice, without any condemnation, just listening to what you are saying. If there is no emotional response to your statement, you will see that no image is being formed. So one has to be aware of the reaction and not give it time to take root, because the moment that reaction takes root, it has formed an image. Now, can you do it? To do it, you need attention, not just dreamily wandering through life. You need attention at the moment of a challenge, with all your being, listening with your heart and mind, so that you see clearly what is being said, be it insult or flattery or an opinion about you. Then you will see there is no image at all.

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.