Jiddu Krishnamurti approaches the notion of God with a radical skepticism toward all inherited images and doctrines. For him, what is ordinarily called “God” is largely a projection of human fear, desire, and conditioning, a mental construct shaped by culture and tradition. Conventional ideas of a personal or external deity, especially as presented by organized religions, are seen as man-made fabrications that separate human beings from direct spiritual understanding. Such concepts, whether anthropomorphic or abstract, are regarded as products of thought and therefore inherently limited and divisive. In this light, belief in God as an authority outside oneself becomes an obstacle rather than a help in the search for truth.

At the same time, Krishnamurti does not simply replace the traditional God with another defined metaphysical principle. He speaks instead of “the sacred,” “the unknown,” or “that which is immeasurable,” insisting that any attempt to name or conceptualize ultimate reality distorts it. This sacred dimension, in his view, cannot be approached through belief, worship, prayer, or adherence to scripture, because all such approaches rely on psychological dependence and authority. Truth or the sacred is encountered only in direct perception, in a state of choiceless awareness in which the mind is free from fear, illusion, and conditioning. The very search for God as an object to be attained is criticized as a subtle form of escape, since it implies a separation between seeker and sought that is itself illusory.

Krishnamurti therefore emphasizes that no guru, doctrine, or religious institution can mediate access to what might be called the divine. The focus is placed on self-knowledge and immediate awareness rather than on faith in any external power. When the mind is no longer dominated by thought, belief, and the sense of a separate self, there is the possibility of a different quality of consciousness, sometimes described in his teachings as a state of total awareness. While he refuses to label this state as “God” in the conventional sense, he points to it as the only authentic ground of the sacred. In this way, the traditional concept of God is set aside so that a direct, unmediated encounter with reality may become possible.