“Anyhow, that’s our story. And I think, in my glimpses of the great encompassing mechanism that has shaped us all, I’ve seen a little of the numinous. That’s enough of God for me.”

Interview at celebathiests.com (June 1996)

Section 1.14 <!-- p. 40 -->
The Crosswicks Journal, A Circle of Quiet (1972)
Context: The rational intellect doesn't have a great deal to do with love, and it doesn't have a great deal to do with art. I am often, in my writing, great leaps ahead of where I am in my thinking, and my thinking has to work its way slowly up to what the "superconscious" has already shown me in a story or poem.

Oriana Fallaci (December 30, 1973), The Mystically Divine Shah of Iran (interview), Chicago Tribune
Interviews

Sixth Talk in New Delhi (31 October 1956) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=570&chid=4889&w=%22It+seems+to+me+that+the+real+problem+is+the+mind+itself%22, J.Krishnamurti Online, JKO Serial No. 561031, Vol. X, p. 155
1950s
Context: It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?

Creation Myths (1972), Deus Faber
Context: Our whole tradition has trained us to think always of God as being outside the world and shaping its dead material in some form. But upon making a general survey of creation myths, we see that this type of God mirrors a rare and specific situation; it mirrors a state where consciousness has already markedly withdrawn, as an independent entity, out of the unconscious and therefore can turn toward the rest of the material as if it were its dead object. It also already shows a definite separation between subject and object; God is the subject of the creation and the world, and its material is the dead objects with which he deals. Naturally we must correct this viewpoint by putting it into its right context, namely, that the craftsman in primitive societies never imagined himself to be doing the work himself. Nowadays if you watch a carpenter or a smith, he is in a position to feel himself as a human being with independent consciousness, who has acquired from his teacher a traditional skill with which he handles dead material. He feels that his skill is a man-made possession, which he owns. If we look at the folklore and mythology of the different crafts in more primitive societies, we see that they have a much more adequate view of it. They all still have tales which show that; man never invented any craft or skill, but that it was revealed to him, that it is the Gods who produced the knowledge which man now uses if he does anything practical.

"Meditation on the Moon"
Music at Night and Other Essays (1931)

The Unfinished Autobiography (1951)

The Paris Review interview (1982)
Context: My Zen master, because I’ve studied Zen for a long time, told me that every one (and all the stories weren’t written then) of the Mary Poppins stories is in essence a Zen story. And someone else, who is a bit of a Don Juan, told me that every one of the stories is a moment of tremendous sexual passion, because it begins with such tension and then it is reconciled and resolved in a way that is gloriously sensual. … A great friend of mine at the beginning of our friendship (he was himself a poet) said to me very defiantly, “I have to tell you that I loathe children’s books.” And I said to him, “Well, won’t you just read this just for my sake?” And he said grumpily, “Oh, very well, send it to me.” I did, and I got a letter back saying: “Why didn’t you tell me? Mary Poppins with her cool green core of sex has me enthralled forever.”

Steadfast and gentle father, in your kindness respond to me, your unworthy servant, who has never, from her earliest childhood, lived one hour free from anxiety. In your piety and wisdom look in your spirit, as you have been taught by the Holy Spirit, and from your heart bring comfort to your handmaiden.
Letter to Bernard, Abbot of Clairvaux, 1146-47