Jiddu Krishnamurti: Quotes about the world

"Second Public Talk at Ojai (21 May 1944) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=170&chid=4526&w=%22And+as+we+are+-+the+world+is%22 J.Krishnamurti Online, JKO Serial No. 440521, published in Authentic Report of Ten Talks, Ojai, 1944 (1945), p. 7, OCLC 67727800
1940s
Context: And as we are — the world is. That is, if we are greedy, envious, competitive, our society will be competitive, envious, greedy, which brings misery and war. The State is what we are. To bring about order and peace, we must begin with ourselves and not with society, not with the State, for the world is ourselves … If we would bring about a sane and happy society we must begin with ourselves and not with another, not outside of ourselves, but with ourselves.

As quoted in Perfecting Ourselves : Coordinating Body, Mind, and Spirit (2002) by Aaron Hoopes, p. 64
Posthumous publications

1960s, Freedom From The Known (1969)
Context: I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world.

1960s, Freedom From The Known (1969)
Context: The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

§ IV
1910s, At the Feet of the Master (1911)
Context: See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things:
(1) You are filling your neighbourhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world.
(2) If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him.
(3) You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one.
Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether.

Talks in Europe 1968, 5th Public Talk, Amsterdam, The Netherlands (22 May 1968) Collected Works, Vol. XV
1960s
Context: We need tremendous energy to bring about a psychological change in ourselves as human beings, because we have lived far too long in a world of make-belief, in a world of brutality, violence, despair, anxiety. To live humanly, sanely, one has to change. To bring about a change within oneself and therefore within society, one needs this radical energy, for the individual is not different from society — the society is the individual and the individual is the society. And to bring about a necessary radical, essential change in the structure of society — which is corrupt, which is immoral — there must be change in the human heart and mind. To bring about that change you need great energy and that energy is denied or perverted, or twisted, when you act according to a concept; which is what we do in our daily life. The concept is based on past history, or on some conclusion, so it is not action at all, it is an approximation to a formula. So one asks if there is an action which is not based on an idea, on a conclusion formed by dead things which have been.

§ IV
1910s, At the Feet of the Master (1911)
Context: Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also.
In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help.
First, to do no hurt. Three sins there are which work more harm than all else in the world — gossip, cruelty, and superstition — because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly.

1960s, Freedom From The Known (1969)
Context: You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you — your relationship with others and with the world — there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity.

Varanasi 5th Public Talk (28 November 1964), The Collected Works, Vol. XV
1960s
Context: You know, actually we have no love — that is a terrible thing to realize. Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality; we have remembrances of something which we have thought as love. But actually, brutally, we have no love. Because to have love means no violence, no fear, no competition, no ambition. If you had love you will never say, "This is my family." You may have a family and give them the best you can; but it will not be "your family" which is opposed to the world. If you love, if there is love, there is peace. If you loved, you would educate your child not to be a nationalist, not to have only a technical job and look after his own petty little affairs; you would have no nationality. There would be no divisions of religion, if you loved. But as these things actually exist — not theoretically, but brutally — in this ugly world, it shows that you have no love. Even the love of a mother for her child is not love. If the mother really loved her child, do you think the world would be like this? She would see that he had the right food, the right education, that he was sensitive, that he appreciated beauty, that he was not ambitious, greedy, envious. So the mother, however much she may think she loves her child, does not love the child. So we have not that love.

§ IV
1910s, At the Feet of the Master (1911)
Context: These three great crimes you must avoid, for they are fatal to all progress, because they sin against love. But not only must you thus refrain from evil; you must be active in doing good. You must be so filled with the intense desire of service that you are ever on the watch to render it to all around you — not to man alone, but even to animals and plants. You must render it in small things every day, that the habit may be formed, so that you may not miss the rare opportunity when the great thing offers itself to be done. For if you yearn to be one with God, it is not for your own sake; it is that you may be a channel through which His love may flow to reach your fellow-men.
He who is on the Path exists not for himself, but for others; he has forgotten himself, in order that he may serve them. He is as a pen in the hand of God, through which His thought may flow, and find for itself an expression down here, which without a pen it could not have. Yet at the same time he is also a living plume of fire, raying out upon the world the Divine Love which fills his heart.
The wisdom which enables you to help, the will which directs the wisdom, the love which inspires the will — these are your qualifications. Will, Wisdom and Love are the three aspects of the Logos; and you, who wish to enroll yourselves to serve Him, must show forth these aspects in the world.

1960s, (1969)

1960s, (1969)

1950s, The First and Last Freedom (1954)

2nd Seminar Meeting, Brockwood Park, UK (14 September 1979)
1970s

2nd Seminar Meeting, Brockwood Park, UK (14 September 1979)
1970s

1960s, (1969)

1950s, The First and Last Freedom (1954)

Talks in Europe 1968
1970s, Second Penguin Krishnamurti Reader (1973)

6th Public Talk, Saanen, Switzerland (29 July 1971)
1970s