Photo of J. Krishnamurti

The mind is the centre of envy. The mind itself is envious. The very structure of the mind is built on acquisition and envy.

Krishnamurti, Life Ahead

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Envy is a difficult thing to uncover or discover in oneself, because the mind is the centre of envy. The mind itself is envious. The very structure of the mind is built on acquisition and envy. If you watch your own thoughts, observe the way you think, you will see that what we call thinking is generally a process of comparison. Thinking in terms of ‘more’ is the working of the acquisitive mind; it is its way of existence. If you do not think in terms of ‘more’, you will find it extremely difficult to think at all. The pursuit of more is the comparative movement of thought, which creates time – time in which to become, to be somebody; it is the process of envy and acquisition. Thinking comparatively, the mind says, ‘I am this, and someday I shall be that,’ ‘I am ugly, but I am going to be beautiful in the future.’ So acquisitiveness, envy and comparative thinking produce discontent and restlessness, and our reaction to that is to say we must be satisfied with our lot, we must be content with what we have. That is what the people say who are at the top of the ladder. Religions universally preach contentment. Real contentment is not a reaction; it is not the opposite of acquisitiveness; it is something much vaster and far more significant.

As long as the mind thinks in terms of ‘more’, there must be envy; as long as there is comparison, there must be envy; as long as there is a goal to be achieved, there must be envy; as long as the additive process of self-improvement exists, there must be envy.

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Envy is subtly sustained. As long as the mind thinks in terms of ‘more’, there must be envy; as long as there is comparison – though through comparison we think we understand – there must be envy; as long as there is a goal to be achieved, there must be envy; as long as the additive process exists, which is self-improvement, the gaining of virtue, and so on, there must be envy. The ‘more’ implies time, does it not? It implies time in order to change from what one is to what one should be, the ideal: time as a means of gaining, arriving, achieving. Time as a movement from here to there is a physical, chronological fact, but is time needed to be free from envy?

You cannot improve envy; envy has to cease.

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Society is always in a state of degeneration. There is no perfect society. The perfect society may exist in theory, but not in actuality. Society is based on human relationship, motivated by greed, envy, acquisitiveness, fleeting joy, the pursuit of power and so on. You cannot improve envy; envy has to cease. To put a civilised coating on violence through the double-talk of ideals is not to bring violence to an end. To educate a student to conform to society is only to encourage in him the urge to be secure. Climbing the ladder of success, becoming somebody, gaining recognition, is the very substance of our degenerating social structure, and to be part of it is to deteriorate. The answer isn’t to renounce the world and become a hermit or sannyasi, which is comparatively easy. In its way, it is profitable to renounce the outward world of home, family, name, property, but it is quite another matter to put an end – without any motive, without the promise of a happy future – to the inner world of ambition, power and achievement, and really to be as nothing. Man begins at the wrong end with things, and so ever remains in confusion. Begin at the right end; start near to go far.

The action that takes place when you are different from jealousy is the non-ending of jealousy.

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When I am jealous, I am jealousy – not ‘I’ am different from jealousy. I make myself separate from jealousy because I want to do something about it, sustain it, get rid of it or rationalise it. But the fact is, the ‘me’ is jealous, isn’t it? How am I to act when I am jealous, when ‘me’ is jealousy? Before, I thought I could act when I separated myself from jealousy, I thought I could do something about it, suppress it, rationalise it or run away from it – do various things. I thought I was doing something. Now I feel I am not doing anything. That is, when I say, ‘I am jealousy,’ I feel I can’t move. The action that takes place when you are different from jealousy is the non-ending of jealousy. You may run away from it, you may suppress it, you may transcend it, you may escape, but it will come back – it will be always there because there is the division between you and jealousy. Now there is a totally different kind of action when there is no division. In that, the observer is the observed; he cannot do anything about it. If the observer is the observed, he is what he is. He is jealousy. Now, when the observer is jealousy, what takes place?

Instead of struggling with envy and trying to suppress it, observe your envy without naming it.

Krishnamurti, To Be Human

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You know what envy is; you are very familiar with it. Envy is comparison, the measurement of thought, a comparing of what you are with what you should be or what you would like to become. When you are envious of your neighbour – they have a bigger car, a better house and all the rest of it – you certainly feel envy, that is, you compare yourself with him and envy him more. Can you look at that feeling without saying it is right or wrong, without naming it? Can you look at it without an image? Then you go beyond it. Instead of struggling with envy and trying to suppress it, observe your envy without naming it. The naming is the movement of past memory, while it justifies or condemns. If you can look at it without naming, you will see that you go beyond it.

Envy and jealousy are indications of fear.

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You cannot understand fear if you don’t understand life. You have to understand the jealousy and envy that you have. Envy and jealousy are indications of fear. You can understand totally – not intellectually; there is no such thing as understanding intellectually, there is only understanding totally – you can understand totally, and it is like looking at that sunset with your mind, your heart, your eyes, your nerves. It is then that you understand. To understand jealousy, envy, ambition, cruelty and violence is to give your complete attention at the moment anything happens. At the moment you feel envious, angry, jealous or full of hate, or feel dishonest in yourself, if you understand that, you will understand fear. But you cannot take fear as an abstraction – after all, fear exists in relation to something. Are you not afraid of your neighbour, of the government, of your wife, or your husband, afraid of death, and so on? You have to observe not fear, but inquire as to what has brought it about.

The perception, the total observation of jealousy and the freedom from it, is not a matter of time but of giving complete attention.

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Why am I jealous? Because I am lonely. The person I depended upon left me and I am suddenly faced with my emptiness and isolation, and I am afraid of that. Therefore I depend on you. And if you turn away, I am angry and jealous. The fact is I am lonely, I need companionship, I need somebody to cook for me, to give me comfort, sexual pleasure and all the rest of it Basically I am alone, and that is why I am jealous. Can I understand this loneliness immediately? I can understand it only if I observe it, if I do not run away from it – if I can look at it, observe it critically, with awakened intelligence, not find excuses, try to fill the void or find a new companion. To look at this, there must be freedom, and when there is freedom to look, I am free of jealousy. So the perception, the total observation of jealousy and the freedom from it, is not a matter of time but of giving complete attention, critical awareness, observing choicelessly, instantly, all things as they arise. Then there is freedom – not in the future but now – from that which we call jealousy.

If I know I am jealous and watch it, and let it be, then out of that comes something extraordinary.

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We grow to maturity without maturing inwardly. We don’t know what we want to do, but are forced to do something in which our heart is not. So we live in misery. But society – that is, your parents, your friends and everybody about you – says what a marvellous person you are because you are a success. We are ambitious. Ambition is not only in the outer world but also in the inner world, in the world of the psyche and of the spirit. There, we also want to be a success. This constant struggle to become something is very destructive; it disintegrates, it destroys. Can you understand this urge to become, and concern yourself with being whatever you are, and then from there move on? If I am jealous, can I know I am jealous or envious, and not try to become non-envious mentally? Jealousy is self-enclosing. If I know I am jealous and watch it, and let it be, then out of that comes something extraordinary.

If you once realised that envy and ambition are poisonous, vicious, cruel, as deadly as the sting of a cobra, you would awaken to them. But the mind does not want to look at these things too closely; in this area it has vested interests.

Krishnamurti, Think on These Things

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If you eat something that gives you a violent tummy ache, you don’t go on eating it. You put it aside immediately. Similarly, if you once realised that envy and ambition are poisonous, vicious, cruel, as deadly as the sting of a cobra, you would awaken to them. But the mind does not want to look at these things too closely; in this area it has vested interests, and it refuses to admit that ambition, envy, greed, lust are poisonous. Therefore it says, ‘Let’s discuss non-greed and non-violence; let us have ideals’ – and in the meantime it carries on with its poisons. Find out for yourself how corrupting, how destructive and poisonous these things are, and you will soon drop them. But if you merely say, ‘I must not,’ and go on as before, you are playing the hypocrite. Be one thing or the other, hot or cold.

I feel envious of you because you have a better coat, nicer clothes or more titles. Therefore I say, ‘I must not have envious feelings, I must be brotherly.’ The ideal has become my authority, and according to that ideal I try to live.

Krishnamurti, Life Ahead

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When we say, ‘I must be good, I must not be envious, I must feel brotherly to all,’ we create in our minds the authority of the ideal. Suppose I am intriguing, stupid, cruel, and want everything for myself, including power. That is the fact; it is what I actually am. But I think I must be brotherly because religious people have said so, and also because it is convenient, it is profitable to say so. Therefore I create ‘brotherhood’ as an ideal. I am not brotherly, but for various reasons I want to be, so the ideal becomes my authority. In order to live according to that ideal, I discipline myself. I feel very envious of you because you have a better coat, nicer clothes or more titles. Therefore I say, ‘I must not have envious feelings, I must be brotherly.’ The ideal has become my authority, and according to that ideal I try to live. So what happens? My life becomes a constant battle between what I am and what I think I should be.

Most of us are, in some form or other, envious. Envy arises through comparison, through measurement, through wanting to be something different from what one is.

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What is love? Is love pleasure? Is love jealousy? Is love possessive? Does love dominate? – the husband over the wife or the wife over the husband. Surely, not one of these things is love; yet we are burdened with all these things, and yet we say to our husband or wife, or whoever it is, ‘I love you.’ Most of us are, in some form or other, envious. Envy arises through comparison, through measurement, through wanting to be something different from what one is. Can we see envy as it actually is, and be entirely free of it, for it never to happen again? Otherwise, love cannot exist. Love is not of time; love cannot be cultivated; it is not a thing of pleasure.

Destruction of envy is total and complete; it implies the freedom from suppression and control, and without any motive whatsoever. This total destruction is possible; it lies in seeing the total structure of envy.

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There is only destruction and no change. All change is a modified continuity of what has been. All social or economic revolutions are reactions, a modified continuation of that which has been. This change does not in any way destroy the roots of egocentric activities. Destruction, in the sense we are using the word, has no motive; it has no purpose, no action for the sake of a result. Destruction of envy is total and complete; it implies the freedom from suppression and control, and without any motive whatsoever. This total destruction is possible; it lies in seeing the total structure of envy. This seeing is not in space-time but immediate.

If you run away with my wife and I get jealous, that jealousy is called righteous because she is ‘my property’. This is considered morally justified. But to kill for my country is also justified.

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A common expression of violence is anger. When my wife or sister is attacked, I say I am righteously angry. When my country is attacked – or my ideas, my principles, my way of life – I am righteously angry. I am also angry when my habits are attacked or my petty little opinions. When you tread on my toes or insult me, I get angry, or if you run away with my wife and I get jealous, that jealousy is called righteous because she is ‘my property’. This is considered morally justified. But to kill for my country is also justified. Do we look at anger in terms of righteous and unrighteous anger according to our own inclinations and environment, or do we see only anger? Is there ever righteous anger, or is there only anger? There is no good influence or bad influence, only influence, but when you are influenced by something which doesn’t suit you, you call it an evil influence. The moment you protect your family, your country, a bit of coloured rag called a flag, a belief, an idea, a dogma, the thing that you demand or that you hold, that very protection indicates anger. So can you look at anger without any explanation or justification? Can you look at anger as if it were something by itself? Can you look at it completely objectively, which means neither defending it nor condemning it?

Ownership breeds hatred. We really hate what we possess, which is shown in jealousy. Where there is possession, there can never be love.

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You are using your husband, as he is using you, to be happy, to have a companion, not to feel alone. You may not possess much, but at least you have someone to be with. This mutual need and use we call love. Realising this, we call it dreadful, give it a name and quickly look away. Not wanting to look at this, we carry on as we are, even though it means being jealous, because we cannot see anything else in life. If we saw something else, we would no longer be jealous, but you would cling to the other thing, as you are now clinging to your husband – you would be jealous of that too. You want to find a substitute for your husband, and not freedom from jealousy. We are all like that: before we give up one thing, we want to be very sure of another. When you are completely uncertain, there no place for envy. There is envy when there is certainty, when you feel you have something. Exclusiveness is this feeling of certainty; to own is to be envious. Ownership breeds hatred. We really hate what we possess, which is shown in jealousy. Where there is possession, there can never be love; to possess is to destroy love.

Why jealousy and not love?

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Why do we choose the worse and not the better? Why hate rather than love? Why greed and not generosity? Why self-centred activity and not open total action? Why be mean when there are soaring mountains and flashing streams? Why jealousy and not love? Why? Seeing the fact leads to one thing, and opinions, explanations, to another. Seeing the fact that we decline and deteriorate is all-important, and not the why and wherefore of it. Explanation has very little significance in front of a fact, but to be satisfied with explanations and words is one of the major factors of deterioration. Why war and not peace? The fact is, we are violent: conflict, inside and outside, is part of our daily life, as ambition and success. Seeing this fact puts an end to deterioration.

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.