“That’s what existence means: draining one’s own self dry without the sense of thirst.”

Source: The Doctrine of the Mean, p. 124

Address to the Society of Photographic Scientists and Engineers, Los Angeles, California (5 May 1977), published Harvard Magazine (January-February 1978), pp. 23–26 <!-- , and in Zygon Vol. 16, No. 1, (1981) p. 7 - 13 -->
Context: Ordinarily when we talk about the human as the advanced product of evolution and the mind as being the most advanced product of evolution, there is an implication that we are advanced out of and away from the structure of the exterior world in which we have evolved, as if a separate product had been packaged, wrapped up, and delivered from a production line. The view I am presenting proposes a mechanism more and more interlocked with the totality of the exterior. This mechanism has no separate existence at all, being in a thousand ways united with and continuously interacting with the whole exterior domain. In fact there is no exterior red object with a tremendous mind linked to it by only a ray of light. The red object is a composite product of matter and mechanism evolved in permanent association with a most elaborate interlock. There is no tremor in what we call the "outside world" that is not locked by a thousand chains and gossamers to inner structures that vibrate and move with it and are a part of it.
The reason for the painfulness of all philosophy is that in the past, in its necessary ignorance of the unbelievable domains of partnership that have evolved in the relationship between ourselves and the world around us, it dealt with what indeed have been a tragic separation and isolation. Of what meaning is the world without mind? The question cannot exist.

6th Public Talk, Saanen (28 July 1970) 'The Mechanical Activity of Thought" http://www.jiddu-krishnamurti.net/en/the-impossible-question/1970-07-28-jiddu-krishnamurti-the-impossible-question-the-mechanical-activity-of-thought in The Impossible Question (1972) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=9&chid=57009, Part I, Ch. 6], p. 63 J.Krishnamurti Online, Serial No. 330
1970s
Context: What does it mean to be compassionate? Not merely verbally, but actually to be compassionate? Is compassion a matter of habit, of thought, a matter of the mechanical repetition of being kind, polite, gentle, tender? Can the mind which is caught in the activity of thought with its conditioning, its mechanical repetition, be compassionate at all? It can talk about it, it can encourage social reform, be kind to the poor heathen and so on; but is that compassion? When thought dictates, when thought is active, can there be any place for compassion? Compassion being action without motive, without self-interest, without any sense of fear, without any sense of pleasure.

Source: Alice's Adventures in Wonderland & Through the Looking-Glass

O único sentido oculto das coisas
É elas não terem sentido oculto nenhum,
É mais estranho do que todas as estranhezas
E do que os sonhos de todos os poetas
E os pensamentos de todos os filósofos,
Que as coisas sejam realmente o que parecem ser
E não haja nada que compreender.
Sim, eis o que os meus sentidos aprenderam sozinhos:—
As coisas não têm significação: têm existência.
As coisas são o único sentido oculto das coisas.
Alberto Caeiro (heteronym), O Guardador de Rebanhos ("The Keeper of Sheep"), XXXIX, trans. Richard Zenith.

Existentialism Is a Humanism, lecture (1946)

Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, p. 57

Source: The Animal Welfare Movement and the Foundations of Ethics, p. 93

Beware of Pity (1939)