Photo of J. Krishnamurti

Self-interest is the very root of terrible nationalism, the division of people, races and countries. Such self-interest brings about the narrowing of the mind.

Krishnamurti, Meeting Life

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Self-interest is difficult to define. It has many subtle meanings and many ways of interpretation. Self-interest, however wide, however extended into many fields, has a narrowing quality and a limiting, restrictive action. The religious man, the monk or sannyasi may have renounced worldly things but his self-interest has only been transferred to a higher level. He identifies himself with his saviour, his guru, his belief. This very identification, this endeavour to invest all his thoughts and feelings in a figure, image or mythical hope, constitutes self-interest. Self-interest is the very root of terrible nationalism, the division of people, races and countries. Such self-interest brings about the narrowing of the mind so that it loses elasticity and quick, perceptive action. How can a man who has invested in a particular belief or ideology have a mind and a heart that are infinitely pliable like a blade of grass that yields but still remains without breaking?

Nationalism is a false god, but millions of people are very serious about it; they will go to war, destroy, kill or be killed in the name of their country. This kind of seriousness is exploited by politicians.

Krishnamurti, Think on These Things

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You can be very serious about nationalism, which is a false thing. Do you know what nationalism is? It is the feeling, ‘My India, my country, right or wrong,’ or the feeling that India has vast treasures of spiritual knowledge and is therefore greater than any other nation. When we identify ourselves with a particular country and feel proud of it, we bring about nationalism in the world. Nationalism is a false god, but millions of people are very serious about it; they will go to war, destroy, kill or be killed in the name of their country, and this kind of seriousness is exploited by politicians.

What causes war – religious, political or economic? Belief, either in nationalism, in an ideology or in a dogma.

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What causes war – religious, political or economic? Belief, either in nationalism, in an ideology or in a dogma. If we had no belief but goodwill, love and consideration between us, there would be no wars. But we are fed on beliefs, ideas and dogmas, and therefore we breed discontent. The present crisis is of an exceptional nature and we must either pursue the path of constant conflict and continuous wars, which are the result of our everyday action, or else see the causes of war and turn our back on them. What causes war is the desire for power, position, prestige and money; also the diseases of nationalism and organised religion. If you belong to any organised religion, if you are greedy for power, if you are envious, you are bound to produce a society which will result in destruction. So it depends upon you and me, not on the leaders. If we really felt the responsibility of our own actions, how quickly we could bring an end to all wars and this appalling misery!

Nationalism is a process of isolation, an outcome of the search for power. It cannot bring about peace in the world.

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There is no such thing as living in isolation. No country, no people, no individual can live in isolation; yet because we are seeking power we breed isolation. The nationalist is a curse because through his very nationalistic, patriotic spirit, he is creating a wall of isolation. He is so identified with his country that he builds a wall against another. What happens when you build a wall against something? That something is constantly beating against your wall. When you resist something, the very resistance indicates that you are in conflict with the other. So nationalism, which is a process of isolation, which is the outcome of the search for power, cannot bring about peace in the world. The man who is a nationalist and talks of brotherhood is telling a lie; he is living in a state of contradiction. Can one live in the world without the desire for power, position and authority?

Nationalism is a disease and it can never bring about world unity. We cannot attain health through disease; we must first free ourselves from the disease.

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Nationalism, the patriotic spirit, class and race consciousness, are all ways of the self, separative. After all, what is a nation but a group of individuals living together for economic and self-protective reasons? Out of fear and acquisitive self-defence arises the idea of ‘my country’ with its boundaries and tariff walls, rendering brotherhood and the unity of man impossible. The desire to gain and to hold, the longing to be identified with something greater than ourselves, creates the spirit of nationalism, and nationalism breeds war. In every country, the government, encouraged by organised religion, is upholding nationalism and the separative spirit. Nationalism is a disease and it can never bring about world unity. We cannot attain health through disease, we must first free ourselves from the disease.

If thought has created nationalism as a means of security, the seeing of this fallacy is intelligence. Thought then creates a different kind of world in which nationalism doesn’t exist.

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Krishnamurti: If thought has created nationalism as a means of security, the seeing of this fallacy is intelligence. Thought then creates a different kind of world in which nationalism doesn’t exist, and therefore no division, conflict and war.
David Bohm: That is very clear. Intelligence sees the falseness of what is going on. Now that falseness stops. When thought is free of this falseness, it is different. Then it begins to be a parallel to intelligence.
Krishnamurti: That’s right.
David Bohm: That is, it begins to carry out the implication of intelligence.

The present world crisis demands that we totally abandon our tribal instincts that have become glorified as nationalism.

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The present world crisis demands that we totally abandon our tribal instincts that have become glorified as nationalism. Thinking together implies that we totally abandon self-interest and identifying ourselves with a country. Then what is a human being to do, facing this danger of the separatism of self-interest? There is the expansionist movement of one power over another, or of one or two bigoted, neurotic leaders. What is a human being confronted with this to do? You cannot escape from this; it is there. What do I do? I reject the present pattern of social structures, the nonsensical irreligious ways. I stand alone. As I am then not contributing to the destructive consciousness of man, I am in the stream of that which is goodness, compassion and intelligence. That intelligence is acting, confronting the madness of the present world. That intelligence will act wherever the ugly is.

It is important to free ourselves from ideas, from nationalism, from all religious beliefs and dogmas so that we can act, not according to a pattern or ideology, but as needs demand.

Krishnamurti, How to Find Peace

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The world at present is facing many problems. There is overpopulation, starvation and division of people into nationalities and classes. Why isn’t there a group of people together trying to solve the problems of nationalism? But if we try to become international while clinging to our nationality, we create another problem. So ideals are really preventing action. Eminent authorities have said that the world can be organised and all people fed, so why is it not done? Because of conflicting ideas, beliefs and nationalism. Therefore, ideas are actually preventing the feeding of people. Most of us play with ideas and think we are tremendous revolutionaries, hypnotising ourselves. What is important is to free ourselves from ideas, from nationalism, from all religious beliefs and dogmas so that we can act, not according to a pattern or ideology, but as needs demand.

We have to create a world government that is radically different, not based on nationalism, ideologies or force. This implies the understanding of our responsibility to one another in relationship.

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We have to create a world government that is radically different, not based on nationalism, ideologies or force. This implies the understanding of our responsibility to one another in relationship. But to understand our responsibility, there must be love in our hearts, not mere learning or knowledge. The greater our love, the deeper will be its influence on society. But we are all brains and no heart; we cultivate the intellect and despise humility. If we really loved our children, we would want to save and protect them, we would not let them be sacrificed in wars.

Only by intelligently freeing ourselves from the spirit of nationalism, from envy and the thirst for power, can a new social order be established.

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A great disaster is approaching dangerously close, and most of us are doing nothing about it. We go on day after day exactly as before; we do not want to strip away all our false values and begin anew. We want to do patchwork reform, which only leads to problems of still further reform. But the building is crumbling, the walls are giving way and fire is destroying it. We must leave the building and start on new ground, with different foundations and values. We cannot discard technical knowledge, but we can become aware of our ugliness, ruthlessness, deceptions, dishonesty and utter lack of love. Only by intelligently freeing ourselves from the spirit of nationalism, from envy and the thirst for power, can a new social order be established. Peace is not to be achieved by reform, nor by the rearrangement of old ideas and superstitions. There can be peace only when we understand what lies beyond the superficial, and thereby stop this wave of destruction which has been unleashed by our own aggressiveness and fears. Only then will there be hope for our children and salvation for the world.

Being free from nationalism and the conclusions of organised religions and political systems is essential if the mind is to be young, fresh and innocent, that is, in a state of revolution.

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Nationalism is a curse. To call oneself a Hindu or a Christian is also a curse because it divides us. We are human beings, not members of a sect or functionaries in a system. But the politician who is committed to a conclusion or a system in which he has a vested interest will exploit us through our nationalism, through our vanity and emotionalism, just as the priest exploits us in the name of so-called religion. You may superficially agree when you hear it said that nationalism, with its emotionalism and vested interest, leads to exploitation and the setting of man against man, but it is another matter to really free your mind from the pettiness of nationalism. Being free from nationalism and the conclusions of organised religions and political systems is essential if the mind is to be young, fresh and innocent, that is, in a state of revolution.

Observe with all your heart and mind, not escaping into anything – nationalism or your beliefs. Put all these aside with one breath and become completely aware.

Krishnamurti, Beyond Violence

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Can you change immediately, not gradually or tomorrow? Can you immediately have the perception of a life that is whole, in which there is love? I say that is the only thing to do: to change completely, radically, immediately. To do that, observe with all your heart and mind, not escaping into anything – nationalism or your beliefs. Put all these aside with one breath and become completely aware. Then there is a radical change, immediately. From that immediate transformation, you act completely differently.

Part of us acts intelligently, such as avoiding a bus going by, but we are not intelligent enough to see the dangers of nationalism and division between people.

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We have fragmented ourselves. Part of us acts intelligently, such as avoiding a bus going by, but we are not intelligent enough to see the dangers of nationalism and division between people. So one part of us, a very small part, is intelligent but the rest is not. Where there is fragmentation there must be conflict and misery; the very essence of conflict is the division and contradiction in us. That contradiction is not to be integrated. One of our peculiar idiosyncrasies is we think we must integrate ourselves. I don’t know what it really means. Who is it that is going to integrate the two divided, opposed, natures? Is not the integrator himself part of that division? But when one sees the totality of it, when one has the perception of it without any choice, there is no division.

If I look with deep conditioning, the tribal exclusiveness called nationalism, I look with a great deal of prejudice.

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If I look with the deep conditioning, the tribal exclusiveness called nationalism, I look with a great deal of prejudice. Therefore I cannot see clearly. Or if I am afraid to look, then that obviously is a distorted look. Or if I am ambitious for enlightenment, or for a bigger position, or whatever it is, then that also prevents the clarity of perception. One has to be aware of all that, aware of the instrument that is looking and whether it is clean.

War destroys security. Nationalism destroys security. Worshipping destroys the security of humanity. And thought is responsible for all this.

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You have gone into this question of thinking and looked at the whole problem, and seen how limited it is. On the one hand it creates wars, and on the other it seeks security. War destroys security. Nationalism destroys security. Worshipping destroys the security of humanity. And thought is responsible for all this. And thought is limited. When you really perceive this as an actuality, not as an idea but actually, then you are bound to ask if there is another instrument than thought. Is there another quality in the brain? Is there a quality that will discover an instrument that is not thought? To find out if there is a different instrument totally untouched by thought, one must be very clear about the nature and the structure of thought, its responsibility, its usage; see where it is limited; and recognise its limitations and move away from those limitations. Then one can begin to ask whether there is a totally different instrument that is not contaminated by thought.

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.