Photo of J. Krishnamurti

Society is not different from you – you are society. The very structure of society is the structure of yourself.

Krishnamurti, How to Find Peace

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Existence is a movement in relationship, and that existence is society. You cannot possibly go beyond the limits of your mind and heart unless you understand the structure of your own being. Society is not different from you – you are society. The very structure of society is the structure of yourself. So when you begin to understand yourself, you are beginning to understand the society in which you live. It is not opposed to society. A religious person is concerned with the discovery of a new way of life, of living in this world and bringing about a transformation in the society in which they live, because by transforming oneself, one transforms society. This is very important to understand. What you are, the world is, and without your transformation, there can be no transformation of the world.

The understanding of oneself does not come through the process of withdrawal from society or through retiring to an ivory tower.

Krishnamurti, How to Find Peace

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The understanding of oneself does not come through the process of withdrawal from society or through retiring to an ivory tower. If you look at the matter carefully and intelligently, you will see that we can understand ourselves only in relationship and not in isolation. Nobody can live in isolation; to live is to be related. It is only in the mirror of relationship that I understand myself, which means that I must be extraordinarily alert in my thoughts, feelings and actions. This is not a difficult process or a superhuman endeavour.

Society is the product of our relationships – if our relationships are confused, egocentric, narrow, limited, national, we project that and bring chaos into the world.

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What you are within has been projected without, onto the world. What you are, what you think and what you feel, what you do in your everyday existence, is projected outwardly, and that constitutes the world. If you are miserable, confused, chaotic within, by projection that becomes the world, that becomes society, because the relationship between yourself and another is society. Society is the product of our relationships – if our relationships are confused, egocentric, narrow, limited, national, we project that and bring chaos into the world. What you are, the world is. So your problem is the world’s problem.

A system cannot transform man; man always transforms the system, as history shows.

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Society by itself is non-existent. Society is what you and I, in our relationship, have created; it is the outward projection of our own inward psychological states. If you and I do not understand ourselves, merely transforming the outer, which is the projection of the inner, has no significance whatsoever. That is, there can be no significant alteration or modification in society so long as I do not understand myself in relationship to you. Being confused in my relationship, I create a society which is the replica, the outward expression of what I am. Is it not, therefore, an obvious fact that what I am in my relationship to another creates society, and without radically transforming myself, there can be no transformation of the essential function of society? When we look to a system for the transformation of society, we are evading the question, because a system cannot transform man; man always transforms the system, as history shows. Until I, in my relationship to you, understand myself, I am the cause of chaos, misery, destruction and fear.

If society exists for the individual, the function of society is not to make us conform to a pattern but to give us the feel, the urge, of freedom.

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Is the individual merely the instrument of society, or the end of society? Are you and I as individuals to be used, directed, educated, controlled, shaped to a certain pattern by society and government, or does society and the state exist for the individual? Is the individual the end of society, or is he merely a puppet to be taught, exploited, butchered as an instrument of war? That is the problem confronting most of us. That is the problem of the world. If the individual is merely an instrument of society, then society is much more important than the individual. But if society exists for the individual, the function of society is not to make us conform to a pattern but to give us the feel, the urge, of freedom.

As society is always in a state of corruption, destroying itself from within, a mind that continues to be influenced by society must also be in a state of corruption or deterioration.

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What are the factors of deterioration? If one knew them, it might be possible to put an end to them. The mind is a product of the society and culture in which it has been brought up. As society is always in a state of corruption, destroying itself from within, a mind that continues to be influenced by society must also be in a state of corruption or deterioration. Deterioration is inevitable when a pattern is created for the individual and collective life of man. By what authority, other than the cunning authority of power, has any individual or group the right to create the all-knowing pattern for man?

Society is based on ambition, envy and acquisitiveness, in which each is the enemy of another. You are educated to conform to this disintegrating society, to fit into its vicious frame.

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Each is out for themself, in the name of business, religion or country. You want to become famous, and so does your neighbour: and so it is with everyone, from the highest to the lowest. So we build a society based on ambition, envy and acquisitiveness, in which each is the enemy of another. You are educated to conform to this disintegrating society, to fit into its vicious frame. You are so-called educated to fit into this society; your capacities are developed to enable you to make a living within the pattern. Your parents, your educators and your government are all concerned with efficiency and financial security. They want you to be good citizens, which means being respectably ambitious, everlastingly acquisitive, and indulging in all that socially accepted ruthlessness which is called competition. This is what constitutes being a so-called good citizen. But is it good, or something very evil?

Parents and society are shaping the minds of children through tradition, belief, dogma, conclusion and opinion. This psychological inheritance prevents the coming into being of a new social order.

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Psychological inheritance is conditioning us, as is the inheritance of property. Both limit and hold the mind in a particular pattern, which prevents a fundamental transformation of society. If our concern is to bring about a wholly different culture, a culture not based on ambition and acquisitiveness, then psychological inheritance becomes a hindrance. Psychological inheritance is the imprint of the past on the mind; the conscious and unconscious conditioning to obey and conform. Communists are doing this very efficiently, as the Catholics have for generations. Other religions are also doing it. Parents and society are shaping the minds of children through tradition, belief, dogma, conclusion and opinion. This psychological inheritance prevents the coming into being of a new social order.

You may be very learned and do the things society calls good, but they are all within the prison walls of tradition and therefore of no revolutionary value at all.

Krishnamurti, Think on These Things

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The urge to find out what truth is, what God is, is the only real urge; all other urges are subsidiary. When you throw a stone into still water, it makes expanding circles. The expanding circles are the subsidiary movements, the social reactions, but the real movement is at the centre, which is the movement to find happiness, God, truth. You cannot find it as long as you are caught in fear, held by a threat. The moment there is the arising of threat and fear, culture declines. That is why it is very important, while you are young, not to become conditioned, not to be held in by fear of your parents or of society, so that there is in you this timeless movement to discover what is truth. Those who seek out what is truth, what is God, only those can create a new civilisation, a new culture; not the people who conform, or who merely revolt within the prison of the old conditioning. You may put on the robes of an ascetic, join this society or that, leave one religion for another, try in various ways to be free, but unless there is within you this movement to find out what is real, what is truth, what is love, your efforts will be without significance. You may be very learned and do the things society calls good, but they are all within the prison walls of tradition and therefore of no revolutionary value at all.

How to bring about a radical transformation in society is our problem. This transformation of the outer cannot take place without inner revolution.

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I think most of us realise the urgency of an inward revolution. This alone can bring about a radical transformation of society. This is the problem with which I and all seriously-intentioned people are occupied. How to bring about a radical transformation in society? This transformation of the outer cannot take place without inner revolution. Since society is always static, any action, any reform which is accomplished without this inward revolution becomes equally static. So there is no hope without this constant inward revolution, because, without it, outer action becomes repetitive and habitual. The action of relationship between you and another, between you and me, is society. That society becomes static, has no lifegiving quality, as long as there is not this constant inward revolution – a creative, psychological transformation.

Is it possible to create a society in which corruption and misery doesn’t exist? It can be created only when you and I break away from the collective, when we are free of ambition and know what it means to love.

Krishnamurti, Think on These Things

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What kind of society has produced these circumstances? There are immensely rich people who have everything they want, and at the same time there are children who have nothing. What kind of society is it, and how has it come into being? You may revolutionise, break the pattern of society, but in the very breaking of it, a new one is born which is the same thing in another form. This has happened after every revolution. Is it possible to create a society in which corruption and misery doesn’t exist? It can be created only when you and I break away from the collective, when we are free of ambition and know what it means to love.

Absolute care is love. Without this love, there can be no change in society.

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Almost all of us feel responsible for our families and children. But we don’t have the feeling of being wholly concerned and committed to the environment around us, to nature, or of being totally responsible for our actions. That absolute care is love. Without this love, there can be no change in society. Idealists, though they may love their ideal, have not brought about a radically different society. Revolutionaries and terrorists have not fundamentally changed the pattern of society. Physically violent revolutionaries have talked about freedom for all, forming a new society, but all the jargon and slogans have only further tortured the spirit and our existence. They have twisted words to suit their own limited outlooks. No form of violence has changed society in the most fundamental way. Great rulers, through the authority of a few, have brought about some kind of order in society. Even the totalitarians have established, through violence and torture, a superficial semblance of order. But we are not talking about such order. We are saying very definitely and most emphatically that it is only having a sense of total responsibility for all mankind, which is love, that can basically transform the state of society.

We need to bring about a good society in which all human beings can live happily in peace, without violence, with security. You are responsible for this.

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We need to bring about a good society in which all human beings can live happily in peace, without violence, with security. You are responsible for this. A good society doesn’t come into existence through an ideal, hero or leader, or some carefully planned system. You have to be good because you are the future. You will make the world, either as it is, modified, or as a world in which you and others can live without wars, without brutality, with generosity and affection. So what will you do? Most of you are instinctively kind, good and wanting to help, unless of course you have been too downtrodden and twisted – which one hopes you are not – so what will you do?

The morality of society is the continuance of disorder.

Krishnamurti, Meeting Life

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To be alone is only possible when the mind is outside the influence of society; when inwardly there is freedom from the social disorder. This freedom is virtue, and virtue is always alone; the morality of society is the continuance of disorder. Meditation is transcending this disorder and is not the private pleasure of visions and expanding experiences. These experiences are ever isolating. Love is not separative, and as love cannot be cultivated so aloneness is not a thing of thought. It comes as naturally as the sunrise when there is freedom from the activities of thought.

Walk in solitude, though you live in society.

Krishnamurti, Meeting Life

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It is becoming more and more difficult to be physically alone. Most people don’t want to be alone; they are afraid to be alone; they are occupied. They want to be occupied from the moment they wake up until the moment they go to bed. Even then, they are haunted by dreams. Those who live alone, in caves or as monks in their cells, are never alone, for they live with their images, their thoughts and the practices which promise future fulfilment. They are never alone; they are full of knowledge and full of the darkness of the cave or cell. One must be an outsider, not belonging to anything or to anybody. But you cannot fight your way out, for then you still belong to it. The very action of fighting your way out is the action which makes society tick. So you must die to society, so that the new life comes into being without your knowing it. And so walk in solitude, though you live in society.

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.