Photo of J. Krishnamurti

It is becoming more and more important if we are to survive that there be a spirit of cooperation with the universe, with all the things of the sea and earth.

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We ought to seriously consider the capacity to work together with nature, the living things of the earth, and with other human beings. As social beings, we exist for ourselves. Our laws, our governments, our religions all emphasise the separateness of humanity, and during the centuries this has developed into man against man. It is becoming more and more important if we are to survive, that there be a spirit of cooperation with the universe, with all the things of the sea and earth. One can see in all social structures the destructive effect of fragmentation taking place: nation against nation, one group against another group, one family against another family, one individual against another. It is the same religiously, socially and economically. Each one is striving for himself, for his class, or his particular interest in the community. This division of beliefs, ideals, conclusions and prejudices is preventing the spirit of cooperation from flowering. We are human beings, not tribal identities, exclusive and separate.

We as individuals have cooperated with our ancestors, who, with their forefathers, set in motion this process of hate, fear, greed, and so on.

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We see the world of hate taking its harvest at present. This world of hate has been created by our fathers and their forefathers, and by us. Thus, ignorance stretches indefinitely into the past. It has not come into being by itself. It is the outcome of human ignorance, a historical process. We as individuals have cooperated with our ancestors, who, with their forefathers, set in motion this process of hate, fear, greed, and so on. Now, as individuals, we partake of this world of hate so long as we, individually, indulge in it.

There can be no cooperation if all your activities are self-centred and you are occupied with your own selfishness, with your own secret desires and pleasures.

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Has cooperation become impossible? We have given such importance to talent, to specialisation, to achievement, to success, which all emphasise separateness. Cooperation has centred on some kind of authority of government or religion, around some ideology or conclusion, which then inevitably brings about its own destructive opposite. What does it mean to cooperate – not the word but the spirit of it? You cannot cooperate with another, with the earth and its waters, unless you in yourself are harmonious, not broken up, not contradictory. You cannot cooperate if you yourself are under strain, pressure and in conflict. How can you cooperate with the universe if you are concerned with yourself, your problems and your ambitions? There can be no cooperation if all your activities are self-centred and you are occupied with your own selfishness, with your own secret desires and pleasures. As long as the intellect with its thoughts dominates your actions, there can be no cooperation, for thought is partial, narrow and everlastingly divisive. Cooperation demands great honesty. Honesty has no motive. Honesty is not an ideal or faith. Honesty is clarity, the clear perception of things as they are.

In cooperation there is no suppression or subservience.

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Life demands that we all work together. It is part of civilisation that we cannot exist without the help of others. The more you are educated, in the right sense of the word, the greater the necessity of cooperation. Working together does not mean thinking compulsively together or being subservient to the deeper or wider thought of another. When there is any feeling of subservience, the slow poison of authority comes in. Authority can compel us to cooperate for our personal benefit or for a promise in the future, but intelligence is not the child of thought. Thought has its own barren children. When thought cooperates, it must inevitably breed division and conflict. Thought is old, but intelligence has no age. In cooperation, there is no suppression or subservience.

The moment we discard authority, we are in partnership, and only then is there cooperation and affection.

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Any government or teacher that uses compulsion can never bring about cooperation in relationship, which is essential for the welfare of society. If we are to have right relationship between human beings, there should be no compulsion or even persuasion. How can there be affection and genuine cooperation between those who are in power and those who are subject to power? By dispassionately considering this question of authority and its many implications, by seeing that the very desire for power is in itself destructive, there comes a spontaneous understanding of the whole process of authority. The moment we discard authority, we are in partnership, and only then is there cooperation and affection.

Cooperation is the fun of being and doing together – not necessarily doing something in particular.

Krishnamurti, Think on These Things

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Cooperation is the fun of being and doing together – not necessarily doing something in particular. Young children normally have a feeling for being and doing together. Have you noticed this? They will cooperate in anything. There is no question of agreement or disagreement, reward or punishment; they just want to help. They cooperate instinctively, for the fun of being and doing together. But grown-up people destroy this natural, spontaneous spirit of cooperation in children by saying, ‘If you do this, I will give you that; if you don’t do this, I won’t let you go to the cinema,’ which introduces the corruptive element. So, real cooperation comes, not through merely agreeing to carry out a project together, but with the joy, the feeling of togetherness, because in that feeling there is not the obstinacy of personal ideation or personal opinion. When you know such cooperation, you will also know when not to cooperate, which is equally important. It is necessary for all of us to awaken in ourselves this spirit of cooperation.

It is important to know when not to cooperate. If we are not wise, we may cooperate with the unwise, with ambitious leaders who have grandiose schemes, fantastic ideas, like Hitler and other tyrants through the ages.

Krishnamurti, Think on These Things

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It is important to know when not to cooperate. If we are not wise, we may cooperate with the unwise, with ambitious leaders who have grandiose schemes, fantastic ideas, like Hitler and other tyrants through the ages. So we must know when not to cooperate, and we can know this only when we know the joy of real cooperation. This is a very important question, because when it is suggested that we work together, your immediate response is likely to be, ‘What shall we do together?’ In other words, the thing to be done becomes more important than the feeling of being and doing together. When the thing to be done – the plan, the concept, the ideological utopia – assumes primary importance, there is no real cooperation. Then it is only the idea that is binding us together, and if one idea can bind us together, another idea can divide us. So, what matters is to awaken in ourselves this spirit of cooperation, this feeling of joy in being and doing together, without any thought of reward or punishment.

Cooperation must be one of the main concerns of any human being.

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Our question really is whether you as a teacher and a human being can be in love, not with the idea of cooperation but with the fact of cooperation. Then through talking this matter over with the students, through discussion you will convey it and they will feel your care, your intelligence and the deep urgency of it. When we really understand what it is to cooperate we will also know when not to cooperate. This is part of education. But the immature mind is always willing not to cooperate, to be in revolt; it is far easier than to learn what the truth of cooperation is. Cooperation must be one of the main concerns of any human being, because this is far more important than any book or any subject for it involves the whole of living, in the present and in the future, not only for the student but for oneself. The teacher is a human being and if you haven’t time to look at the sky you are not living. Because we have divided life into various professions and ourselves into various contradictions we say we haven’t the time. It is because we are occupied with one fragment.

Cooperation between teacher and student is impossible if there is no mutual affection, mutual respect.

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Conformity and obedience have no place in education. Cooperation between teacher and student is impossible if there is no mutual affection, mutual respect. When the showing of respect to elders is required of children, it generally becomes a habit, a mere outward performance, and fear assumes the form of veneration. Without respect and consideration, no vital relationship is possible, especially when the teacher is merely an instrument of his knowledge. If the teacher demands respect from his pupils and has very little for them, it will cause indifference and disrespect on their part. Without respect for human life, knowledge only leads to destruction and misery. The cultivation of respect for others is an essential part of right education, but if the educator has not this quality, he cannot help his students to an integrated life.

Relationship is absolutely necessary; otherwise, you cannot exist. Relationship means co-operation. Relationship means love and generosity.

Krishnamurti, How to Find Peace

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Relationship is life. Relationship is the foundation of existence. Relationship is absolutely necessary, otherwise you cannot exist. Relationship means cooperation. Relationship means love and generosity – everything is involved in that one word. Now, what is human responsibility in relationship?

You and I create a society in our relationship. Without that relationship, there is no intelligence; there is no cooperation.

Krishnamurti, How to Find Peace

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You and I create a society in our relationship. Without that relationship, there is no intelligence; there is no cooperation. If I seek my regeneration and you seek your regeneration, what happens? We, both of us, are pursuing opposite directions. If both of us are concerned with the intelligent solution of the whole problem because that problem is our main concern, then our concern is not how I look at it or you look at it, not my path or your path. We are not concerned with frontiers or economic bias, with vested interests and stupidity. Then you and I are not collective, are not individual. This brings about collective integration, which is anonymous.

When you love, you cooperate; you are not thinking of yourself. That is the highest form of intelligence.

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The way of love is not to be found through the intellect. The intellect, with all its ramifications, with all its desires, ambitions, pursuits, must come to an end for love to come into existence. Don’t you know that when you love, you cooperate, you are not thinking of yourself? That is the highest form of intelligence, not when you love as a superior entity or when you are in a good position, which is nothing but fear. When your vested interests are there, there can be no love; there is only the process of exploitation, born of fear. So love can come into being only when the mind is not there. Therefore, you must understand the whole process of the mind, the function of the mind. It is only when we know how to love each other that there can be cooperation, that there can be intelligent functioning.

If you want cooperation from your wife or husband, your child, or your neighbour, how do you set about it? You set about it by loving the person.

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There can be cooperation only when you and I are as nothing. Find out what it means, think it out and meditate about it. Don’t just ask questions. What does that state of nothingness mean? What do you mean by it? We only know the state of activity of the self, the self-centred activity. So, we know that there cannot be fundamental cooperation though there may be superficial persuasion through fear, through reward and punishment, and so on – which is not cooperation. So, where there is activity of the self as the end in view, as the utopia in view, that is nothing but destruction, separation, and there is no cooperation. What is one to do if one really wants to find out, not superficially, and bring about cooperation? If you want cooperation from your wife or husband, your child, or your neighbour, how do you set about it? You set about it by loving the person.

There can be cooperation only when you and I have no common aim created by thought. Cooperation is only possible when you and I do not desire to be anything.

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We do not know how to cooperate. All we know is that we try to work together towards an end, which both of us bring into being. There can be cooperation only when you and I have no common aim created by thought. Cooperation is only possible when you and I do not desire to be anything. When you and I desire to be something, belief and all the rest of it become necessary; a self-projected utopia is necessary. But if you and I are anonymously creating, without any self-deception, without any barriers of belief and knowledge, without a desire to be secure, then there is true cooperation. Is it possible for us to cooperate, for us to be together without an end in view? Can you and I work together without seeking a result? Surely that is true cooperation.

Cooperation comes naturally and easily when we love what we are doing, and then cooperation is a delight.

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We must work together; that is most natural. But cooperation is not a matter of following a blueprint laid down by the state, by the leader of a party or a group, or by any other authority. To work together through fear or through greed for reward is not cooperation. Cooperation comes naturally and easily when we love what we are doing, and then cooperation is a delight. But to love, there must first be the putting aside of ambition, greed and envy.

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.