J. Krishnamurti

Truth is a pathless land.There is only one truth, but you cannot go to it through any sect, through any religion.

Wisdom, or understanding, is not to be got at by holding on to things; holding on to your beliefs or ideas. Wisdom is born when you are really moving, not anchored to any particular form of belief.

There is no such thing as understanding of the problem from past experience. Each problem is new.

If you are a religious person and have a strong belief that there is immortality, this belief acts as a resistance to life and hinders the very understanding of immortality.

Any explanation, any measure of truth must be erroneous. Truth is to be comprehended, to be discerned, not to be explained. It is, but is not to be sought after. So there cannot be one way or many ways of presenting truth. That which is presented as truth is not truth.

All that I am trying to do is to help you to discern for yourself that there is no salvation outside of yourself, that no Master, no society, can save you; that no church, no ceremony, no prayer can break down your self-created limitations and restrictions; that only through your own strenuous awareness is there the comprehension of the real, the permanent.

What is important is to know oneself, and not what is beyond oneself.

One loses enthusiasm or the zest for life when there is no fulfilment. As long as one is merely a slave to a system, or trained merely to fit into a particular social mould or to adjust oneself thoughtlessly to an established mode of conduct, there cannot be fulfilment. In merely responding to a reaction and thinking that it is the full expression of one’s being, there must be frustration; and where there is frustration, there must be emptiness and suffering.

Though we must have a complete revolution of thought and desire, it must be the outcome of voluntary comprehension on the part of the individual, and not of compulsion.

There is no such thing as renunciation. When you comprehend right values of life, the idea of renunciation has no meaning. When you do not comprehend right values there is fear, and then there is the hope of freeing yourself from it through renunciation. Enlightenment does not come through renunciation. … You think that by going away from actuality, from everyday existence, you are going to find truth. On the contrary, you will find reality only through everyday life, through human contacts, through social relationships, and through the way of thought and love.

The religious and the non-religious, though they hate each other, are fundamentally alike, for they both believe in conditioning and controlling man.

Both the poor and the rich want things to remain as they are; the poor are afraid of losing the little that they have, and the rich of losing all that they have.

Social philanthropy is giving back to the victim a little of what the philanthropist has ruthlessly got out of him. You first exploit him, make him work innumerable hours and all the rest of it, and amass a great deal of wealth by cunning, cheating, and then come around magnanimously and give a little to the poor victim. … Charity is unconscious of itself; there is no accumulation first and then distribution. It is like the flower, natural, open, spontaneous.

There is no one who does not suffer. He who suffers makes an effort to escape from actuality, and that escape only increases sorrow. But if through silent observation and patience, he discerns the true cause of suffering, that perception itself dissolves the very cause of suffering.

Why are you concerned about the hereafter? Because living here has lost its deep significance; there is no fulfilment in this world, no lasting love, but only conflict and sorrow. So you hope for a world, the hereafter, in which to live happily, fully. Because you have not had an opportunity of fulfilment here, you hope that in another life you can realize. Or you want to meet again those whom you have lost by death, which but indicates your own emptiness. If I say there is life in the hereafter, and another says there is not, you will choose the one that gives you the greater satisfaction, and thus become a slave to authority. So the problem is not whether there is an hereafter, but to understand here the fullness of life which is eternal, to liberate action from creating limitation.

Instead of wanting to get rid of fear, be deeply conscious of want, without compulsion of any kind. Then there will be the cessation of fear, the awakening of intelligence and the deep plenitude of life.

Want creates duality in thought, and when one want creates suffering the mind seeks the opposite of that want. Whether it is a craving for comfort or the denial of comfort, it is the same, it is still want. So the mind maintains the conflict of opposites. When you begin to suffer, do not say, I must get rid of this or that want or cause, but silently observe, without denial or acceptance, and out of this choiceless awareness, want with its fears and illusions begins to yield place to intelligence. This intelligence is life itself and is not conditioned by the compulsion of want.

The urge for the repetition of an experience however pleasant, beautiful, fruitful, is the soil in which sorrow grows.

To be truly critical is not to be in opposition. Most of us have been trained to oppose and not to criticize. When a man merely opposes, it generally indicates that he has some vested interest which he desires to protect, and that is not deep penetration through critical examination. True criticism lies in trying to understand the full significance of values without the hindrance of defensive reactions.

To understand the process of individuality you require great intelligence and not the intervention of intellect. To awaken that intelligence there must be the deep urge to know but not to speculate.