Photo of J. Krishnamurti

Disorder within society is never moral; this society, as it is, thrives on disorder.

Krishnamurti, Meeting Life

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Without freedom, there is only disorder. Disorder within society is never moral; this society, as it is, thrives on disorder. Watch it! You can observe each man in competition with another; each man envious of the other; each seeking his own security; each seeking power, position and prestige for himself and his family. Out of this struggle and conflict, we have developed a certain morality, the morality of adjustment to disorder, and that morality is considered virtue, is considered respectable. But such morality, the morality of society, is not morality at all.

The social morality is immoral.

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The social morality is immoral. Do you agree to that? If you do, then you have rejected social morality, which means greed, envy, ambition, nationality, the worship of class, and all the rest of it. But have you rejected it? We say social morality is immoral, but do you really mean it, or is it just a lot of words? To be really moral, virtuous, is one of the most extraordinary things in life, and that morality has nothing whatsoever to do with social or environmental behaviour. One must be free to be really virtuous, and you are not free if you follow the social morality of greed, envy, competition, the worship of success – you know all the things that are put forward by the Church and by society as being moral.

The morality of counter-revolution soon becomes as immoral and respectable as that of well-established society.

Krishnamurti, The Urgency of Change

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Can we discard the morality of society, which is really quite immoral? Its morality has become respectable, approved by religious sanctions, and the morality of counter-revolution also soon becomes as immoral and respectable as that of well-established society. This morality is to go to war, to kill, to be aggressive, to seek power, to give hate its place; it is all the cruelty and injustice of established authority. This is not moral. But can one actually say it is not moral? We are part of this society, whether we are conscious of it or not. Social morality is our morality, and can we easily put it aside? The ease with which we put it aside is the sign of our morality.

The respectable morality of any society is a mere adjustment to the pattern set by the social, economic and religious environment, but such morality of changing adjustment is not virtue.

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The respectable morality of any society is a mere adjustment to the pattern set by the social, economic and religious environment, but such morality of changing adjustment is not virtue. Conformity and the imitative self-concern of security, called morality, is the denial of virtue. Order is never permanent; it has to be maintained every day, as a room has to be cleaned every day. Order has to be maintained from moment to moment, every day. This order is not personal, individual adjustment to the pattern of conditioned responses of like and dislike, pleasure and pain. This order is not a means of escape from sorrow; the understanding of sorrow and the ending of sorrow is virtue, which brings about order.

When we deny social morality completely, with all our being, we are really moral.

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If we are not free, can we love? If we are jealous, can we love? Frightened, can we love? If we are pursuing our own particular ambition at work, we come home and say, ‘I love you, darling’ – is that love? In the office, we are brutal, cunning, and at home we try to be docile and loving – is that possible? With one hand, kill; with the other hand, love? Can the ambitious ever love, or the competitive ever know what love means? We accept all these things and the social morality, but when we deny that social morality completely, with all our being, we are really moral. But we do not do that. We are socially, morally, respectable, and therefore we do not know what love is.

The mind is caught in the collective morality, with its acquisitiveness, its ambition, its respectability and pursuit of power.

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What is false must be put away if what is true is to be. Aloneness of the mind is essential, and the way of religion is the disentanglement of the mind from the pattern put together by the collective, by the past. At present, the mind is caught in the collective morality, with its acquisitiveness, its ambition, its respectability and pursuit of power. Understanding all this has its own action, which frees mind-feeling from the collective, and then it is capable of love and compassion. Only then is there the sublime.

Without understanding fear and the entanglements of pleasure, there is no morality.

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We want to enjoy ourselves, living from day to day, not worrying about the future or that immense thing called death. We are tired, and we want to live a superficial, comfortable life. Seriousness, with all its significance, becomes a bore. But yet one has to be tremendously serious to throw off all the things man has imposed upon himself through fear and the entanglements of pleasure. Without understanding these two, there is no morality. Nor is there the bliss that is beyond enjoyment.

A righteous life is not the following of social morality, but the freedom from envy, greed and the search for power, which all breed enmity.

Krishnamurti, The Only Revolution

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Meditation is hard work. It demands the highest form of discipline – not conformity, not imitation, not obedience, but a discipline that comes through constant awareness, not only of the things about you outwardly, but also inwardly. So meditation is not an activity of isolation but action in everyday life which demands cooperation, sensitivity and intelligence. Without laying the foundation of a righteous life, meditation becomes an escape and therefore has no value whatsoever. A righteous life is not the following of social morality, but the freedom from envy, greed and the search for power, which all breed enmity. Freedom from these does not come through the activity of will but through awareness of them, through self-knowing. Without knowing the activities of the self, meditation becomes sensuous excitement and of very little significance.

The morality man has pursued has led to this disorder and chaos.

Krishnamurti, The Urgency of Change

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This earth is ours, not yours or mine. To live happily, physically, there must be sane, rational, efficient organisations. Now there is disorder because there is division. Millions go hungry while there is vast prosperity. There are wars, conflicts and every form of brutality. Then there is the organisation of belief, the organisation of religions, which again breeds disunity and war. The morality which man has pursued has led to this disorder and chaos. This is the actual state of the world. When you ask what the relationship is between organisation and freedom, are you not separating freedom from everyday existence? When you separate it in this way as being something entirely different from life, isn’t this, in itself, conflict and disorder? So really the question is: is it possible to live in freedom and to organise life from this freedom, in this freedom?

We have invented a morality out of conflict, but it is no morality at all; it is a morality of respectability, which has no meaning whatsoever.

Krishnamurti, How to Find Peace

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We have invented a morality out of conflict, but it is no morality at all. It is a morality of respectability, which has no meaning whatsoever. You go to church and love your neighbour there, and at work you destroy them. There are nationalistic differences based on ideas, opinions and prejudices, in a society where there is terrible injustice and inequality. We all know this; we are terribly aware of all this, aware of the war that is going on, of the action of the politicians and the economists trying to bring order out of disorder. We are aware of this, and we say, ‘What can we do?’

Technologically, we are tremendously advanced, but morally and spiritually we are very far behind. With this lack of moral stamina, we meet this extraordinary technological progress, and so there is friction and contradiction.

Krishnamurti, How to Find Peace

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Technologically, we are tremendously advanced, but morally and spiritually we are very far behind. With this lack of moral stamina, we meet this extraordinary technological progress, and so there is friction and contradiction. So our problem is that there is this new challenge, and all leaders have failed – spiritual, moral, political. Leaders will always fail because we choose them out of our confusion, so any leader will inevitably lead us into more confusion. See the danger of a leader, not only politically but also religiously. Because I am confused, I do not know what to do or how to act, and I come to you. Because I am confused, I choose you. If I am clear, I will not choose you; I do not want a leader. I am a light unto myself, and I can think out my problems for myself. It is when I am confused that I go to another. I may call them a guru, a mahatma, a political leader, but I go to them because of my confusion. I only see in the darkness of my own confusion. One who earnestly wishes to investigate the whole catastrophic problem of sorrow must begin with themselves. It is only through the creative understanding of oneself that there can be a creative, happy world.

The seeker finds what he wants, and the comfort he derives from it is the morality of his own fears.

Krishnamurti, The Only Revolution

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Meditation is not for the seeker, for the seeker finds what he wants, and the comfort he derives from it is the morality of his own fears. Do what he will, the man of belief and dogma cannot enter into the realm of meditation. To meditate, freedom is necessary. It is not meditation first and freedom afterwards. Freedom, the total denial of social morality and values, is the first movement of meditation. It is not a public affair where many can join in and offer prayers. It stands alone and is always beyond the borders of social conduct. For truth is not in the things of thought or in what thought has put together and calls truth. The complete negation of this whole structure of thought is the positive of meditation.

Freedom – not from anything but just freedom – is the essence of moral excellence.

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Freedom – not from anything but just freedom – is the essence of moral excellence. This freedom is in itself the beauty which we call virtue or order. This freedom implies great austerity, but not the austerity of the harsh practice of saints or monks with their vows and suppressions. This virtue is not the outcome of discipline. It has no discipline. The virtuous man is a free man and therefore has no discipline, which is conformity. He lives in clarity without any confusion. The clarity of perception acts without will, which is resistance. Freedom is the clear perception of order, which is essentially moral.

Attention is a living thing, moving and vital. Attention itself is virtue; you need no other ethical standard, no morality.

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To look at that sky, the glow of it, the beauty of the leaves against that glow, the depth and swiftness of the colour – see it! To see it, you must give your whole attention. And giving your whole attention has its own discipline; you don’t need any other discipline. So that attention is a living thing, moving and vital. This attention itself is virtue. You need no other ethical standard, no morality. Anyhow, you have no morality, except on the one hand the morality that the society you have built tells you, and on the other hand what you want to do, and neither has anything whatsoever to do with virtue. Virtue is beauty, and beauty is love. Without love, you have no virtue and therefore no order.

A new consciousness and a totally new morality are necessary to bring about a radical change in the present culture and social structure.

Krishnamurti, This Light in Oneself

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A new consciousness and a totally new morality are necessary to bring about a radical change in the culture and social structure. This is obvious, yet the Left, the Right and the revolutionary seem to disregard it. Any dogma, any formula, any ideology is part of the old consciousness; they are the fabrications of thought whose activity is fragmentation: the Left, the Right, the Centre. This activity will inevitably lead to bloodshed of the Right or Left, or to totalitarianism. This is what is going on around us. One sees the necessity of social, economic and moral change, but the response is from the old consciousness, thought being the principal actor. The mess, confusion and misery human beings have got into are within the area of the old consciousness, and without changing that profoundly, every human activity – political, economic or religious – will only bring us to the destruction of each other and of the earth. This is so obvious to the sane.

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.