Jiddu Krishnamurti (/ˈdʒɪduː ˌkrɪʃnəˈmɜrti/; 11 May 1895 – 17 February 1986) was a speaker and writer on matters that concerned humankind. In his early life he was groomed to be the new World Teacher but later rejected this mantle and withdrew from the organisation behind it. His subject matter included psychological revolution, the nature of mind, meditation, inquiry, human relationships, and bringing about radical change in society. He constantly stressed the need for a revolution in the psyche of every human being and emphasised that such revolution cannot be brought about by any external entity, be it religious, political, or social.
Krishnamurti was born in British India and in early adolescence, he had a chance encounter with prominent occultist and theosophist Charles Webster Leadbeater in the grounds of the Theosophical Society headquarters at Adyar in Madras. He was subsequently raised under the tutelage of Annie Besant and Leadbeater, leaders of the Society at the time, who believed him to be a “vehicle” for an expected World Teacher. As a young man, he disavowed this idea and dissolved the Order of the Star in the East, an organisation that had been established to support it.
He said he had no allegiance to any nationality, caste, religion, or philosophy, and spent the rest of his life travelling the world, speaking to large and small groups and individuals. He wrote many books, among them The First and Last Freedom, The Only Revolution, and Krishnamurti’s Notebook. Many of his talks and discussions have been published. His last public talk was in Madras, India, in January 1986, a month before his death at his home in Ojai, California.
His supporters, working through non-profit foundations in India, Great Britain and the United States, oversee several independent schools based on his views on education. They continue to transcribe and distribute his thousands of talks, group and individual discussions, and writings by use of a variety of media formats and languages.
He was unrelated to his contemporary U. G. Krishnamurti, although the two men had a number of meetings.
The date of birth of Jiddu Krishnamurti is a matter of dispute. Mary Lutyens determines it to be 12 May 1895but Christine Williams notes the unreliability of birth registrations in that period and that statements claiming dates ranging from 4 May 1895 to 25 May 1896 exist. She uses calculations based on a published horoscope to derive a date of 11 May 1895 but “retains a measure of scepticism” about it. His birthplace was the small town of Madanapalle in Madras Presidency (modern-day Chittoor District in Andhra Pradesh). He came from a family of pious Telugu-speaking Hindu Brahminsand his father, Jiddu Narayaniah, was employed as an official of the British colonial administration. Krishnamurti was fond of his mother Sanjeevamma, who died when he was ten.His parents had a total of eleven children, of whom six survived childhood.
In 1903, the family settled in Cudappah, where Krishnamurti had contracted malaria during a previous stay. He would suffer recurrent bouts of the disease over many years. A sensitive and sickly child, “vague and dreamy,” he was often taken to be intellectually disabled, and was beaten regularly at school by his teachers and at home by his father.In memoirs written when he was eighteen years old, Krishnamurti described psychic experiences, such as seeing his sister, who had died in 1904, and his late mother. During his childhood he developed a bond with nature that was to stay with him for the rest of his life.
Krishnamurti’s father retired at the end of 1907, and, being of limited means, sought employment at the headquarters of the Theosophical Society at Adyar. In addition to being a Brahmin, Narayaniah had been a theosophist since 1882. He was eventually hired by the Society as a clerk, moving there with his family in January 1909. Narianiah and his sons were at first assigned to live in a small cottage which was located just outside the society’s compound.
In April 1909, Krishnamurti first met Charles Webster Leadbeater, who claimed clairvoyance. Leadbeater had noticed Krishnamurti, on the Society’s beach on the Adyar river, and was amazed by the “most wonderful aura he had ever seen, without a particle of selfishness in it.” Ernest Wood, an adjutant of Leadbeaters at the time, who helped Krishnamurti with his homework, considered him to be “particularly dim-witted”. Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the likely “vehicle for the Lord Maitreya”—in Theosophical doctrine, an advanced spiritual entity periodically appearing on Earth as a World Teacher to guide the evolution of humankind.
In her biography of Krishnamurti, Pupul Jayakar quotes him speaking of that period in his life some 75 years later: “The boy had always said, ‘I will do whatever you want’. There was an element of subservience, obedience. The boy was vague, uncertain, woolly; he didn’t seem to care what was happening. He was like a vessel, with a large hole in it, whatever was put in, went through, nothing remained.”
Following his discovery by Leadbeater, Krishnamurti was nurtured by the Theosophical Society in Adyar. Leadbeater and a small number of trusted associates undertook the task of educating, protecting, and generally preparing Krishnamurti as the “vehicle” of the expected World Teacher. Krishnamurti (often later called Krishnaji) and his younger brother Nityananda (Nitya) were privately tutored at the Theosophical compound in Madras, and later exposed to a comparatively opulent life among a segment of European high society, as they continued their education abroad. Despite his history of problems with schoolwork and concerns about his capacities and physical condition, the 14-year-old Krishnamurti was able to speak and write competently in English within six months.Lutyens says that later in life Krishnamurti came to view his “discovery” as a life-saving event. Often, he was “asked in later life what he thought would have happened to him if he had not been ‘discovered’ by Leadbeater. He would unhesitatingly reply, ‘I would have died’.”
During this time, Krishnamurti had developed a strong bond with Annie Besant and came to view her as a surrogate mother. His father, who had initially assented to Besant’s legal guardianship of Krishnamurti, was pushed into the background by the swirl of attention around his son. In 1912, he sued Besant to annul the guardianship agreement. After a protracted legal battle, Besant took custody of Krishnamurti and Nitya.As a result of this separation from family and home, Krishnamurti and his brother (whose relationship had always been very close) became more dependent on each other, and in the following years often travelled together.
In 1911, the Theosophical Society established the Order of the Star in the East (OSE) to prepare the world for the expected appearance of the World Teacher. Krishnamurti was named as its head, with senior Theosophists assigned various other positions. Membership was open to anybody who accepted the doctrine of the Coming of the World Teacher. Controversy soon erupted, both within the Theosophical Society and outside it, in Hindu circles and the Indian press
Mary Lutyens, a biographer and friend of Krishnamurti, says that there was a time when he believed that he was to become the World Teacher after correct spiritual and secular guidance and education.Another biographer describes the daily program imposed on him by Leadbeater and his associates, which included rigorous exercise and sports, tutoring in a variety of school subjects, Theosophical and religious lessons, yoga and meditation, as well as instruction in proper hygiene and in the ways of British society and culture. At the same time, Leadbeater assumed the role of guide in a parallel, mystical instruction of Krishnamurti; the existence and progress of this instruction was at the time known only to a select few.
While he showed a natural aptitude in sports, Krishnamurti always had problems with formal schooling and was not academically inclined. He eventually gave up university education after several attempts at admission. He did take to foreign languages, in time speaking several with some fluency.
His public image, cultivated by the Theosophists, “was to be characterized by a well-polished exterior, a sobriety of purpose, a cosmopolitan outlook and an otherworldly, almost beatific detachment in his demeanor.”Demonstrably, “all of these can be said to have characterized Krishnamurti’s public image to the end of his life.” It was apparently clear early on that he “possessed an innate personal magnetism, not of a warm physical variety, but nonetheless emotive in its austerity, and inclined to inspire veneration.”However, as he was growing up, Krishnamurti showed signs of adolescent rebellion and emotional instability, chafing at the regimen imposed on him, visibly uncomfortable with the publicity surrounding him, and occasionally expressing doubts about the future prescribed for him.
Krishnamurti and Nitya were taken to England in April 1911.During this trip Krishnamurti gave his first public speech, to members of the OSE in London. His first writings had also started to appear, published in booklets by the Theosophical Society and in Theosophical and OSE-affiliated magazines.Between 1911 and the start of World War I in 1914, the brothers visited several other European countries, always accompanied by Theosophist chaperones. Meanwhile, Krishnamurti had for the first time acquired a measure of personal financial independence, thanks to a wealthy benefactress.
After the war, Krishnamurti embarked on a series of lectures, meetings and discussions around the world related to his duties as the Head of the OSE, accompanied by Nitya, by then the Organizing Secretary of the Order.Krishnamurti also continued writing.The content of his talks and writings, revolved around the work of the Order and of its members in preparation for the Coming. He was described, initially, as a halting, hesitant, and repetitive speaker, but his delivery and confidence improved, and he gradually took command of the meetings.
He also fell in love, in 1921, with Helen Knothe, a 17-year-old American whose family associated with the Theosophists. The experience was tempered by the realisation that his work and expected life-mission precluded what would otherwise be considered normal relationships and by the mid-1920s the two of them had drifted apart.
In 1922, Krishnamurti and Nitya travelled from Sydney to California. In California they stayed at a cottage in the Ojai Valley. It was thought that the area’s climate would be beneficial to Nitya, who had been diagnosed with tuberculosis. Nitya’s failing health became a concern for Krishnamurti.At Ojai, they met Rosalind Williams, a young American who became close to them both, and who was later to play a significant role in Krishnamurti’s life.For the first time, the brothers were without immediate supervision by their Theosophical Society minders.They found the Valley to be very agreeable. Eventually a trust, formed by supporters, bought a cottage and surrounding property there for them. This became Krishnamurti’s official residence.
At Ojai in August and September 1922, Krishnamurti went through an intense “life-changing” experience.This has been variously characterised as a spiritual awakening, a psychological transformation and a physical reconditioning. The initial events happened in two distinct phases: first a three-day spiritual experience, and two weeks later, a longer-lasting condition that Krishnamurti and those around him referred to as the process. This condition recurred, at frequent intervals and with varying intensity, until his death.
According to witnesses, it started on 17 August 1922, when Krishnamurti complained of a sharp pain at the nape of his neck. Over the next two days the symptoms worsened, with increasing pain and sensitivity, loss of appetite, and occasional delirious ramblings. He seemed to lapse into unconsciousness, but later recounted that he was very much aware of his surroundings, and that while in that state he had an experience of “mystical union”. The following day, the symptoms and the experience intensified, climaxing with a sense of “immense peace”.Following, and apparently related to, these events,the condition that came to be known as the process started to affect him, in September and October that year, as a regular, almost nightly occurrence. Later the process resumed intermittently, with varying degrees of pain, physical discomfort and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent fading out of consciousness, explained as either his body giving in to pain or his mind “going off”.
These experiences were accompanied, or followed, by what was interchangeably described as, “the benediction,” “the immensity,” “the sacredness,” “the vastness” and, most often, “the otherness” or “the other. It was a state distinct from the process.According to Lutyens, it is evident from his notebook that this experience of otherness was “with him almost continuously” during his life and gave him “a sense of being protected.”Krishnamurti describes it in his notebook as typically following an acute experience of the process, for example, on awakening the next day:
… woke up early with that strong feeling of otherness, of another world that is beyond all thought… there is a heightening of sensitivity. Sensitivity, not only to beauty but also to all other things. The blade of grass was astonishingly green; that one blade of grass contained the whole spectrum of colour; it was intense, dazzling and such a small thing, so easy to destroy…
This experience of the otherness would be present with him in daily events:
It is strange how during one or two interviews that strength, that power filled the room. It seemed to be in one’s eyes and breath. It comes into being, suddenly and most unexpectedly, with a force and intensity that is quite overpowering and at other times it’s there, quietly and serenely. But it’s there, whether one wants it or not. There is no possibility of getting used to it for it has never been nor will it ever be…”
Since the initial occurrences of 1922, several explanations have been proposed for this experience of Krishnamurti’s. Leadbeater and other Theosophists expected the “vehicle” to have certain paranormal experiences, but were nevertheless mystified by these developments. During Krishnamurti’s later years, the nature and provenance of the continuing process often came up as a subject in private discussions between himself and associates; these discussions shed some light on the subject, but were ultimately inconclusive.Whatever the case, the process, and the inability of Leadbeater to explain it satisfactorily, if at all, had other consequences according to biographer Roland Vernon:
The process at Ojai, whatever its cause or validity, was a cataclysmic milestone for Krishna. Up until this time his spiritual progress, chequered though it might have been, had been planned with solemn deliberation by Theosophy’s grandees. … Something new had now occurred for which Krishna’s training had not entirely prepared him. … A burden was lifted from his conscience and he took his first step towards becoming an individual. … In terms of his future role as a teacher, the process was his bedrock. … It had come to him alone and had not been planted in him by his mentors … it provided Krishna with the soil in which his newfound spirit of confidence and independence could take root.
As news of these mystical experiences spread, rumours concerning the messianic status of Krishnamurti reached fever pitch as the 1925 Theosophical Society Convention was planned, on the 50th anniversary of its founding. There were expectations of significant happenings.Paralleling the increasing adulation was Krishnamurti’s growing discomfort with it. In related developments, prominent Theosophists and their factions within the Society were trying to position themselves favourably relative to the Coming, which was widely rumoured to be approaching. “Extraordinary” pronouncements of spiritual advancement were made by various parties, disputed by others, and the internal Theosophical politics further alienated Krishnamurti.
Nitya’s persistent health problems had periodically resurfaced throughout this time. On 13 November 1925, at age 27, he died in Ojai from complications of influenza and tuberculosis. Despite Nitya’s poor health, his death was unexpected, and it fundamentally shook Krishnamurti’s belief in Theosophy and in the leaders of the Theosophical Society. He had received their assurances regarding Nitya’s health, and had come to believe that “Nitya was essential for life-mission and therefore he would not be allowed to die,” a belief shared by Annie Besant and Krishnamurti’s circle.Jayakar wrote that “his belief in the Masters and the hierarchy had undergone a total revolution.”Moreover, Nitya had been the “last surviving link to his family and childhood. … The only person to whom he could talk openly, his best friend and companion.” According to eyewitness accounts, the news “broke him completely.” but 12 days after Nitya’s death he was “immensely quiet, radiant, and free of all sentiment and emotion”;”there was not a shadow … to show what he had been through.”
Over the next few years, Krishnamurti’s new vision and consciousness continued to develop. New concepts appeared in his talks, discussions, and correspondence, together with an evolving vocabulary that was progressively free of Theosophical terminology.His new direction reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to continue with the Order of the Star.
Krishnamurti dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3 August 1929.He stated that he had made his decision after “careful consideration” during the previous two years, and that:
I maintain that truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or coerce people along a particular path. … This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies.
Following the dissolution, prominent Theosophists turned against Krishnamurti, including Leadbeater who is said to have stated, “the Coming had gone wrong.” Krishnamurti had denounced all organised belief, the notion of gurus, and the whole teacher-follower relationship, vowing instead to work in setting people “absolutely, unconditionally free.”There is no record of him explicitly denying he was the World Teacher; whenever he was asked to clarify his position, he either asserted that the matter was irrelevant, or gave answers that, as he stated, were “purposely vague.”
In reflection of the ongoing changes in his outlook, he had started doing so before the dissolution of the Order of the Star.The subtlety of the new distinctions on the World Teacher issue was lost on many of his admirers, who were already bewildered or distraught because of the changes in Krishnamurti’s outlook, vocabulary and pronouncements–among them Besant and Mary Lutyens’ mother Emily, who had a very close relationship with him. He soon disassociated himself from the Theosophical Society and its teachings and practices,yet he remained on cordial terms with some of its members and ex-members throughout his life.
Krishnamurti would often refer to the totality of his work as the teachings and not as my teachings.
Krishnamurti resigned from the various trusts and other organisations that were affiliated with the defunct Order of the Star, including the Theosophical Society. He returned the money and properties donated to the Order, among them a castle in the Netherlands and 5,000 acres (20 km2) of land, to their donors.
From 1930 through 1944, Krishnamurti engaged in speaking tours and in the issue of publications under the auspice of the “Star Publishing Trust” (SPT), which he had founded with Desikacharya Rajagopal, a close associate and friend from the Order of the Star. Ojai was the base of operations for the new enterprise, where Krishnamurti, Rajagopal, and Rosalind Williams (who had married Rajagopal in 1927) resided in the house known as Arya Vihara (meaning Realm of the Aryas i.e. those noble by righteousness in Sanskrit). The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal, as Krishnamurti devoted his time to speaking and meditation. The Rajagopals’ marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha. In the relative seclusion of Arya Vihara, Krishnamurti’s close friendship with Rosalind deepened into a love affair which was not made public until 1991. According to Radha Rajagopal Sloss, the long affair between Krishnamurti and Rosalind began in 1932 and it endured for about twenty-five years.
During the 1930s, Krishnamurti spoke in Europe, Latin America, India, Australia and the United States. In 1938, he met Aldous Huxley.The two began a close friendship which endured for many years. They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationali Krishnamurti’s stance on World War II was often construed as pacifism and even subversion during a time of patriotic fervor in the United States and for a time he came under the surveillance of the FBI. He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe.Of the years spent in Ojai during the war, he later said: “I think it was a period of no challenge, no demand, no outgoing. I think it was a kind of everything held in; and when I left Ojai it all burst.”
Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, were published by “Krishnamurti Writings Inc” (KWINC), the successor organisation to the “Star Publishing Trust.” This was to be the new central Krishnamurti-related entity worldwide, whose sole purpose was the dissemination of the teaching.He had remained in contact with associates from India, and in the autumn of 1947 embarked on a speaking tour there, attracting a new following of young intellectuals.On this trip he encountered the Mehta sisters, Pupul and Nandini, who became lifelong associates and confidants. The sisters also attended to Krishnamurti throughout a 1948 recurrence of the “process” in Ootacamund.
When in India after World War II, many prominent personalities came to meet Krishnamurti, including Prime Minister Jawaharlal Nehru. In his meetings with Nehru, Krishnamurti elaborated at length on the teachings, saying in one instance, “Understanding of the self only arises in relationship, in watching yourself in relationship to people, ideas, and things; to trees, the earth, and the world around you and within you. Relationship is the mirror in which the self is revealed. Without self-knowledge there is no basis for right thought and action.” Nehru asked, “How does one start?” to which Krishnamurti replied, “Begin where you are. Read every word, every phrase, every paragraph of the mind, as it operates through thought.”
Krishnamurti continued speaking in public lectures, group discussions and with concerned individuals around the world. In the early 1960s, he made the acquaintance of physicist David Bohm, whose philosophical and scientific concerns regarding the essence of the physical world, and the psychological and sociological state of mankind, found parallels in Krishnamurti’s philosophy. The two men soon became close friends and started a common inquiry, in the form of personal dialogues–and occasionally in group discussions with other participants–that continued, periodically, over nearly two decades.Several of these discussions were published in the form of books or as parts of books, and introduced a wider audience (among scientists) to Krishnamurti’s ideas. Although Krishnamurti’s philosophy delved into fields as diverse as religious studies, education, psychology, physics, and consciousness studies, he was not then, nor since, well known in academic circles. Nevertheless, Krishnamurti met and held discussions with physicists Fritjof Capra and George Sudarshan, biologist Rupert Sheldrake, psychiatrist David Shainberg, as well as psychotherapists representing various theoretical orientations.The long friendship with Bohm went through a rocky interval in later years, and although they overcame their differences and remained friends until Krishnamurti’s death, the relationship did not regain its previous intensity.
In the 1970s, Krishnamurti met several times with then Indian prime minister Indira Gandhi, with whom he had far ranging, and in some cases, very serious discussions. Jayakar considers his message in meetings with Indira Gandhi as a possible influence in the lifting of certain emergency measures Gandhi had imposed during periods of political turmoil.
Meanwhile, Krishnamurti’s once close relationship with the Rajagopals had deteriorated to the point where he took D. Rajagopal to court to recover donated property and funds as well as publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal’s possession. The litigation and ensuing cross complaints, which formally began in 1971, continued for many years. Much property and materials were returned to Krishnamurti during his lifetime; the parties to this case finally settled all other matters in 1986, shortly after his death.
In 1984 and 1985, Krishnamurti spoke to an invited audience at the United Nations in New York, under the auspices of the Pacem in Terris Society chapter at the UN. In November 1985, he visited India for the last time, holding a number of what came to be known as “farewell” talks and discussions between then and January 1986. These last talks included the fundamental questions he had been asking through the years, as well as newer concerns about advances in science and technology, and their effect on humankind. Krishnamurti had commented to friends that he did not wish to invite death, but was not sure how long his body would last (he had already lost considerable weight), and once he could no longer talk, he would have “no further purpose”. In his final talk, on 4 January 1986, in Madras, he again invited the audience to examine with him the nature of inquiry, the effect of technology, the nature of life and meditation, and the nature of creation.
Krishnamurti was also concerned about his legacy, about being unwittingly turned into some personage whose teachings had been handed down to special individuals, rather than the world at large. He did not want anybody to pose as an interpreter of the teaching.He warned his associates on several occasions that they were not to present themselves as spokesmen on his behalf, or as his successors after his death.
A few days before his death, in a final statement, he declared that nobody among either his associates or the general public had understood what had happened to him (as the conduit of the teaching). He added that the “immense energy” operating in his lifetime would be gone with his death, again implying the impossibility of successors. However, he offered hope by stating that people could approach that energy and gain a measure of understanding “if they live the teachings”.In prior discussions, he had compared himself with Thomas Edison, implying that he did the hard work, and now all that was needed by others was a flick of the switch.
Krishnamurti died of pancreatic cancer on 17 February 1986, at the age of 90. His remains were cremated.
Krishnamurti called for a radical revolution in the inward psychological makeup of man, claiming it to be the only way to eradicate conflict and suffering in the world, which he saw as absolutely necessary. He described the establishment of ‘total’ psychological order, which would also bring order outwardly in all walks of life. To this end he enquired deeply into the causes of psychological conflict and disorder. His talks largely dealt with the deeper problems of fear, desire and ‘becoming’, to which he associated the fallacy of psychological time. He also pointed out that a verbal understanding of his teaching was insufficient for change and that words and images acted as barriers against direct inward observation. As a result of this perceived need for immediacy in learning, Krishnamurti wrote comparatively little and his published works are largely transcribed from recorded public talks, many of which are available online. However the following summary of his teaching was written by Krishnamurti in 1980 at the request of his biographer Mary Lutyens:
The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said ‘Truth is a pathless land’. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security — religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these dominate man’s thinking, relationships and daily life. These are the causes of our problems for they divide man from man in every relationship. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is this consciousness. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from his environment. The uniqueness of the individual does not lie in the superficial but in the total freedom from the content of consciousness.
Freedom is not a reaction; freedom is not choice. It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence.
Thought is time. Thought is born of experience, of knowledge, which are inseparable from time. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past.
When man becomes aware of the movement of his own consciousness he will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past. This timeless insight brings about a deep radical change in the mind.
Total negation is the essence of the positive. When there is negation of all those things which are not love – desire, pleasure – then love is, with its compassion and intelligence.
— J. Krishnamurti, The Core of the Teaching, October 1980