Photo of J. Krishnamurti

The words ‘evil’ and ‘sin’ are always loaded, as ‘goodness’ is always loaded. Could we brush away all the accumulations around these words and look anew?

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The words ‘evil’ and ‘sin’ are always loaded, as ‘goodness’ is always loaded. Could we brush away all the accumulations around these words and look anew? That is, is there absolute order in oneself? Can this absolute order be brought about in oneself and therefore in the outer world? Because the world is me, and I am the world; my consciousness is the consciousness of the world, and the consciousness of the world is me. So when there is order within the human being then there is order in the world. Now can this order, right through, be absolute? Which means: order in the mind, in the heart and in the bodily activities. That is, complete harmony.

The moment we assert that there is absolute evil, that very assertion is the denial of the good.

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The moment we assert that there is absolute evil, that very assertion is the denial of the good. Goodness implies total abnegation of the self, because the ‘me’ is always separative. The ‘me’, ‘my family’, the self, the person, the ego, is the centre of disorder, because it is a divisive factor. The ‘me’ is the mind, is thought, and we have never been able to move away from this egocentric activity. To move completely away from it is complete order, freedom, goodness. And to remain in the circle of self-centred movement breeds disorder; there is always conflict there. We attribute this conflict to evil, to the devil, to bad karma, to environment, to society; but the society is me and I have built this society. So unless this ‘me’ is totally transformed, I am always contributing, to a major or minor extent, to disorder. Order means behaviour in freedom. And freedom means love and not pleasure. When one observes all this, one sees very clearly that there is a marvellous sense of absolute order.

Good is not the opposite of evil; it comes into being only when that which is evil has utterly ceased.

Krishnamurti, Think on These Things

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With the desire to gain, to achieve, to become, there is anxiety, sorrow and fear. The ambition to be rich, to be this or that, drops away only when we see the rottenness, the corruptive nature of ambition itself. The moment we see that the desire for power in any form—for the power of a prime minister, a judge, a priest, a guru—is fundamentally evil, we no longer have the desire to be powerful. But we don’t see that ambition is corrupting, that the desire for power is evil; on the contrary, we say that we shall use power for good—which is all nonsense. A wrong means can never be used towards a right end. If the means is evil, the end will also be evil. Good is not the opposite of evil; it comes into being only when that which is evil has utterly ceased.

Evil is totally different from that which is good. The good exists, and has always existed, but not as the opposite of evil.

Krishnamurti, Fire in the Mind

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That which is good can never be over. Just as evil (I am using the word ‘evil’, even though there is too much darkness involved with that word) continues in the world. Evil is totally different from that which is good. The good exists and has always existed, but not as the opposite of evil. The evil has in itself continued.

Evil cannot become good, for that which is good is not the product of thought; it lies beyond thought, like beauty.

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The good has never been touched by that which is evil, though it is surrounded by it. Evil cannot hurt the good, but the good may appear to do harm, and so evil gets more cunning and mischievous. Evil can be cultivated and sharpened. It is expansively violent. It is born within the movement of time, nurtured and skilfully used. But goodness is not of time; it can in no way be cultivated or nurtured by thought. Evil cannot become good, for that which is good is not the product of thought; it lies beyond thought, like beauty. The thing that thought produces, thought can undo, but it is not the good. As it is not of time, the good has no abiding place. Where the good is, there is order, but not the order of authority, punishment and reward. This order is essential, for otherwise society destroys itself, and man becomes evil, murderous, corrupt and degenerate – for man is society; they are inseparable. The law of the good is everlasting, unchanging and timeless. Stability is its nature, and so it is utterly secure. There is no other security.

Humanity has always struggled against evil in order to be good; but goodness cannot come into being if there is any form of violence or struggle.

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Goodness has no opposite. Most of us consider goodness to be the opposite of the bad or evil and so, throughout history, goodness has been considered the other face of that which is brutal. Humanity has always struggled against evil in order to be good; but goodness cannot come into being if there is any form of violence or struggle. Goodness shows itself in behaviour, action and relationship. Generally, our daily behaviour is based on following certain patterns, which are mechanical and therefore superficial, or on very carefully thought-out motives based on reward or punishment. So our behaviour, consciously or unconsciously, is calculated. This is not good behaviour. When one realises this then good behaviour comes out of negating what it is not. Good behaviour is in essence the absence of the self, the ‘me’. It shows itself in politeness, in consideration for others, in yielding without losing integrity. Behaviour is extraordinarily important; it is not a casual affair or a plaything of a sophisticated mind. It comes out of the depth of your being and is part of your daily existence. Goodness shows itself in action.

When you make an effort to be good, in that very goodness is its opposite, evil.

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When you make an effort to be good, in that very goodness is its opposite, evil. Everything affirmed contains its own opposite, and effort to overcome strengthens that against which it strives. When you demand an experience of truth or reality, that very demand is born out of your discontent with what is, and therefore the demand creates the opposite. In the opposite is what has been. So one must be free of this incessant demand, otherwise there will be no end to the corridor of duality. This means knowing yourself so completely that the mind is no longer seeking. Such a mind does not demand experience; it cannot ask for a challenge or know a challenge – it is completely what it is. Only the frustrated, narrow, shallow mind, the conditioned mind, seeks the ‘more’. Is it possible then to live in this world without the ‘more’ and without this everlasting comparison? Surely it is. But one has to find out for oneself.

Keeping the beautiful, we reject the ugly; resisting evil, we cultivate the good; eschewing hate, we think of love. There is always within us this self-contradiction.

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Resistance to noise increases the disturbance it makes. That is what we do in our daily life: keeping the beautiful, we reject the ugly; resisting evil, we cultivate the good; eschewing hate, we think of love. There is always within us this self-contradiction, this conflict of the opposites, and such conflict leads nowhere. To be only partly sensitive is to be paralysed. To be open to beauty and resist ugliness is to have no sensitivity; to welcome silence and reject noise is not to be whole. To be sensitive is to be aware of both silence and noise, neither pursuing the one nor resisting the other. It is to be without self-contradiction, to be whole.

We are afraid to know ourselves because we have divided ourselves into the good and the bad, the evil and the noble, the pure and the impure. The ‘good’ is always judging the bad, and these fragments are at war with each other. This war is sorrow.

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Knowing oneself is the ending of sorrow. We are afraid to know ourselves because we have divided ourselves into the good and the bad, the evil and the noble, the pure and the impure. The ‘good’ is always judging the bad, and these fragments are at war with each other. This war is sorrow. To end sorrow is to see the fact and not invent its opposite, for the opposites contain each other. Walking this corridor of opposites is sorrow. This fragmentation of life into the high and the low, the noble and the ignoble, God and the devil, breeds conflict and pain. When there is sorrow, there is no love. Love and sorrow cannot live together.

What is the relationship between goodness and evil? Consider it. There is no relationship.

Krishnamurti, The Ending of Time

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The centre, the ‘me’, is the cause of all the mischief, all the neurotic conclusions, all the illusions, all the endeavour, all the effort, all the misery—everything is from that core. After a million years, we haven’t been able to get rid of it; it hasn’t gone. So is there a relationship at all? What is the relationship between goodness and evil? Consider it. There is no relationship.

If the mind is living in goodness, there is no resistance, and evil cannot touch it.

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Resistance to evil strengthens evil. So, if the mind is living in goodness, there is no resistance, and evil cannot touch it. Therefore there is no containing of evil. The mind has gone into darkness and it is finished with darkness. But is there evil which is independent of all that? Or, is evil part of goodness? In nature, there is the big living on the little, the bigger on the big. I would not call that evil. Is the deliberate desire to hurt another part of evil? I want to hurt you because you have done something to me. Is that evil? If it is part of evil, that implies will. You hurt me and, because I am proud, I want to retaliate. Wanting to retaliate is an action of the will. The will to retaliate and the will to do good are both evil.

Evil means do not produce good ends; violent means do not result in peace. Each of us has brought about spectacular chaos through our daily so-called peaceful life.

Krishnamurti, The World Within

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Evil means do not produce good ends; violent means do not result in peace. Each one of us has brought about this spectacular chaos through our daily so-called peaceful life, which are made up of envy, greed, ill will, antagonism and suspicion. The other mother is also crying for her son. She is also tortured by grief. To her too there is the joyous and aching problem of birth and death. Hate does not solve this problem; hate only perpetuates the cruelty of man to man.

In becoming good, there is the fear of evil; in becoming complete, there is the fear of loneliness; in becoming great, there is the fear of being small.

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Fear can exist only in relationship – it cannot exist by itself, in isolation. There is no such thing as abstract fear; there is fear of the known or the unknown, fear of what one has done or what one may do, fear of the past or the future. The relationship between what one is and what one desires to be causes fear. Fear arises when one interprets the fact of what one is in terms of reward and punishment. There is fear in the contrast between pain and pleasure. Fear exists in the conflict of the opposites. The worship of success brings the fear of failure. Fear is the process of the mind in the struggle of becoming. In becoming good, there is the fear of evil; in becoming complete, there is the fear of loneliness; in becoming great, there is the fear of being small. Comparison is not understanding; it is prompted by fear of the unknown in relation to the known. Fear is uncertainty in search of security.

You can identify yourself with the good and put away the evil, but this division and the wall of decision spoils your entire life.

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He had a very clear mind, capable, efficient, but there was something missing. This one thing would have made all the difference in the world. What was it? He was well educated, had travelled a great deal, knew the world, lived an ascetic life satisfied with very little, frugal and refined, clean and abstemious, not crude. But yet there was something missing. In all human beings one has met, what was it that wasn’t there, what perfume? Was it the desire for power that destroyed them and distorted life? Was it the respect for the superior? Was it the obedience to a principle, concept or formula? Was it the deep-rooted egotism covered over by the glossy words of nobility? Was it ‘the better’ in the progress of becoming, the self-improvement, the time-binding quality of achievement? Was it the dedication to an ideal? Was it the very desire to forget oneself that strengthened the self? Or was it the psychological evolution of one’s own thought and the shoddiness of one’s own being supposedly evolving into something marvellous; the pride of progress? You can identify yourself with the good and put away the evil, but this division and the wall of decision spoils your entire life.

There is balance when we are completely whole. That means healthy, with a mind that is clear, that has no prejudice and that has goodness.

Krishnamurti, Beyond Violence

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Most of us are neurotic, are we not? Most of us are slightly off balance, most of us have peculiar ideas and beliefs. Once I was talking to a devout Catholic and he said, ‘You Hindus are the most superstitious, bigoted and neurotic people; you believe in so many abnormal things.’ He was totally unaware of his own abnormality, his own beliefs, his own stupidities. So who is balanced? Obviously the man who has no fear, who is whole. Whole means sane, healthy and holy; but we are not, we are broken-up human beings and therefore we are unbalanced. There is balance only when we are completely whole. That means healthy, with a mind that is clear, that has no prejudice and that has goodness.

These quotes only touch on the many subjects Krishnamurti inquired into during his lifetime. His timeless and universal teachings can be explored using the Index of Topics where you will find texts, audio and video related on many themes. Another option is to browse our selection of curated articles or more short quotes. Krishnamurti’s reply when asked what lies at the heart of his teachings can be found here. Many Krishnamurti books are available, a selection of which can be explored here. To find out more about Krishnamurti’s life, please see our introduction and the biography. We also host a weekly podcast, and offer free downloads. Please visit our YouTube channel for hundreds of specially selected shorter clips. Below, you can learn more about Krishnamurti and our charity which he founded in 1968.

Krishnamurti outdoors smiling

Who Was Krishnamurti?

J. Krishnamurti (1895-1986) is widely regarded as one of the greatest thinkers and religious teachers of all time. He spoke throughout the world to large audiences and to individuals, including writers, scientists, philosophers and educators, about the need for a radical change in mankind. Referring to himself, Krishnamurti said:

He is acting as a mirror for you to look into. That mirror is not an authority. It has no authority, it’s just a mirror. And when you see it clearly, understand what you see in that mirror, then throw it away, break it up.

Krishnamurti was concerned with all humanity and held no nationality or belief and belonged to no particular group or culture. In the latter part of his life, along with continuing to give public talks, he travelled mainly between the schools he had founded in India, Britain and the United States, which educate for the total understanding of man and the art of living. He stressed that only this profound understanding can create a new generation that will live in peace.

Krishnamurti reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend man-made belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to mankind’s search for truth. His teaching is timeless, universal and increasingly relevant to the modern age.

I am nobody. It is as simple as that. I am nobody. But what is important is who you are, what you are.

Krishnamurti

Krishnamurti spoke not as a guru but as a friend. His talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicated a sense of freshness and directness, although the essence of his message remained unchanged over the years. When Krishnamurti addressed large audiences, people felt that he was talking to each of them personally, addressing their own particular problem. In his private interviews, he was a compassionate teacher, listening attentively to those who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussing their theories and sometimes enabling them to discern the limitations of their theories.

Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, scientists, psychologists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, in over 60 languages, along with hundreds of audio and video recordings.

Three-quarters portrait photo of Krishnamurti

The Krishnamurti Foundation

Established in 1968 as a registered charity, and located at The Krishnamurti Centre, Krishnamurti Foundation Trust exists to preserve and make available Krishnamurti’s teachings.

The Foundation serves a global audience by providing worldwide free access to Krishnamurti videos, audio and texts to those who may be interested in pursuing an understanding of Krishnamurti’s work in their own lives.

In describing his intentions for the Foundations, Krishnamurti said: 

The Foundations will see to it that these teachings are kept whole, are not distorted, are not made corrupt.