“Meditation is not a process of learning how to meditate; it is the very inquiry into what is meditation. To inquire into what is meditation, the mind must free itself from what it has learnt about meditation, and the freeing of the mind from what it has learnt is the beginning of meditation.”

The meditator is the observer, the senser, the thinker, the experiencer, and when there is the experiencer, the thinker, then he is concerned with reaching out, gaining, achieving, experiencing. And that thing which is timeless cannot be experienced. There is no experience at all. There is only that which is not nameable. ...You know, in all this there are various powers like clairvoyance, reading somebody’s thought — which is the most disgusting thing to do: it is like reading letters that are private. There are various powers. You know what I am talking about, don’t you? You call them siddhis, don’t you? Do you know that all these things are like candles in the sun? When there is no sun there is darkness, and then the candle and the light of the candle become very important. But when there is the sun, the light, the beauty, the clarity, then all these powers, these siddhis — developing various centres, chakras, kundalini, you know all that business — are like candlelight; they have no value at all. And when you have that light, you don’t want anything else.
The First Step is the Last Step (2004), p. 281
1970s, Krishnamurti in India, 1970-71 (1971)

Talks in Europe 1968
1970s, Second Penguin Krishnamurti Reader (1973)
Context: What is important in meditation is the quality of the mind and the heart. It is not what you achieve, or what you say you attain, but rather the quality of a mind that is innocent and vulnerable.

"What is Meditation?" (2006)
Context: Mind without agitation is meditation. Mind in the present moment is meditation. Mind that has no hesitation, no anticipation is meditation. Mind that has come back home, to the source, is meditation. Mind that becomes ‘‘no mind’’ is meditation.

“Buddhism and the God-Idea” (1962)
Context: The lives and writings of the mystics of all great religions bear witness to religious experiences of great intensity, in which considerable changes are effected in the quality of consciousness. Profound absorption in prayer or meditation can bring about a deepening and widening, a brightening and intensifying, of consciousness, accompanied by a transporting feeling of rapture and bliss. The contrast between these states and normal conscious awareness is so great that the mystic believes his experiences to be manifestations of the divine; and given the contrast, this assumption is quite understandable. Mystical experiences are also characterized by a marked reduction or temporary exclusion of the multiplicity of sense-perceptions and restless thoughts. This relative unification of mind is then interpreted as a union or communion with the One God....
The psychological facts underlying those religious experiences are accepted by the Buddhist and are well-known to him; but he carefully distinguishes the experiences themselves from the theological interpretations imposed upon them. After rising from deep meditative absorption (jhāna), the Buddhist meditator is advised to view the physical and mental factors constituting his experience in the light of the three characteristics of all conditioned existence: impermanence, liability to suffering, and absence of an abiding ego or eternal substance. This is done primarily in order to utilize the meditative purity and strength of consciousness for the highest purpose: liberating insight. But this procedure also has a very important side effect which concerns us here: the meditator will not be overwhelmed by any uncontrolled emotions and thoughts evoked by his singular experience, and will thus be able to avoid interpretations of that experience not warranted by the facts.
Hence a Buddhist meditator, while benefiting from the refinement of consciousness he has achieved, will be able to see these meditative experiences for what they are; and he will further know that they are without any abiding substance that could be attributed to a deity manifesting itself to his mind. Therefore, the Buddhist’s conclusion must be that the highest mystical states do not provide evidence for the existence of a personal God or an impersonal godhead.

Women Saints of East and West

The Great Treatise on the Stages of the Path to Enlightenment, as translated by Chenmo Translation Committee (2000) p. 99

Women Saints of East and West

Good Company. The Study Society.2009