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Jiddu Krishnamurti
From Wikipedia, the free encyclopedia

Jiddu Krishnamurti (Telugu: Jl` ) or J. Krishnamurti Jiddu Krishnamurti

(Telugu: g , Tamil: ??E ), (12 May
1895 O 17 February 1986) was a writer and speaker on philosophical
and spiritual issues. His subject matter included psychological
revolution, the nature of the mind, meditation , human relationships ,
and bringing about positive change in society . Maintaining that
society is ultimately the product of the interactions of individuals, he
held that fundamental societal change can emerge only through freely
undertaken radical change in the individual. He constantly stressed
the need for a revolution in the psyche of every human being and
emphasized that such revolution cannot be brought about by any
external entity, be it religious, political, or social.

Krishnamurti was born into a Telugu Brahmin family in what was

then colonial India. In early adolescence, while living next to the
Theosophical Society headquarters at Adyar in Madras , he
encountered prominent occultist and high-ranking Theosophist
Charles Webster Leadbeater . He was subsequently raised under the
tutelage of Leadbeater and Annie Besant , leaders of the Society at
J. Krishnamurti, 1924
the time, who believed him to be the likely "vehicle" for an expected
World Teacher . As a young man, he disavowed this idea and Born May 12, 1895
dissolved the worldwide organization (the Order of the Star ) Madanapalle , Andhra Pradesh , India
established to support it. Denouncing the concept of saviors, spiritual
Died February 17, 1986 (aged 90)
leaders, or any other intermediaries to reality , he urged people to
Ojai, California
directly discover the underlying causes of the problems facing
individuals and society. Such discovery he considered as being within Occupation public speaker , author , philosopher
reach of everyone, irrespective of background, ability, or disposition.
Parents Narainiah and Sanjeevamma Jiddu
He declared allegiance to no nationality, caste, religion, or
philosophy, and spent the rest of his life traveling the world as an
independent individual speaker, speaking to large and small groups, as well as with interested individuals. He authored a
number of books, among them The First and Last Freedom , The Only Revolution , and Krishnamurti's Notebook . In
addition, a large collection of his talks and discussions have been published. His l ast public talk was in Madras, India, in
January 1986, a month before his death at his home in Ojai, California .

Supporters, working through several non-profit foundations, oversee a number of independent schools centered on his
views on education O in India, the UK, and the United States O and continue to transcribe and distribute many of his
thousands of talks, group and individual discussions, and other writings, publishing them in a variety of formats including
print, audio, video and digital media as well as online, in many languages.

Contents
1 Biography
1.1 Family background and childhood
1.2 His "discovery" and its consequences
1.3 Growing up
1.4 Start of "the process" and the death of Nitya
1.5 Break with the past
1.6 Middle years
1.7 Later years
2 Afterword
3 Works
4 Further reading

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5 Notes
6 References
7 External links

Biography
Family background and childhood

Jiddu [1] Krishnamurti came from a family of Telugu-speaking Brahmins . [2] His father, Jiddu Narainiah, was employed as
an official of the then colonial British Administration . Krishnamurti was very fond of his mother Sanjeevamma, who
died when he was ten. [3] His parents were second cousins, having a total of eleven children, only six of who m survived
childhood. [4] They were strict vegetarians , shunning eggs, and throwing away any food that the "shadow of a European"
[5]
had crossed.

He was born on 12 May [6] 1895 in the small town of Madanapalle in Chittoor District in Andhra Pradesh . In accordance
with common Hindu practice, as the eighth child who happened to be a boy, he was nam ed after the Hindu deity
Krishna .[7]

In 1903, the family settled in Cudappah , where Krishnamurti during a previous stay had contracted malaria , a disease
with which he would suffer recurrent bouts over many years. [8] He was a sensitive and sickly child; "vague and
dreamy", he was often taken to be mentally retarded, and was beaten regularly at sch ool by his teachers and at home by
[9]
his father. Several decades later, Krishnamurti referred to his state of mind during childhood: "Ever since he was a
boy it had been like that, no thought entered his mind. He was watching and listenin g and nothing else. Thought with its
associations never arose. There was no image-making ... He attempted often to think but no thought would come."
[10][11]
Writing about his childhood and early adolescence in memoirs he composed when he wa s eighteen years old,
Krishnamurti described psychic experiences, such as "seeing" his sister, who had died in 1904, and also his mother , who
had died in 1905. [12][13] Elsewhere, he mentions another aspect of his childhood - a bond and closeness with nature -
that apparently persisted throughout his life: "He always had this strange lack of d istance between himself and the trees,
[14]
rivers and mountains. It wasn't cultivated."

Krishnamurti's father Narainiah retired at the end of 1907, and being of limited mea ns wrote to Annie Besant ,[15] then
[16]
president of the Theosophical Society, seeking employment at the Society headquarters estate at Adyar. In addition
[17]
to being an observant orthodox Brahmin, Narainiah had been a member of the Theosophical Society since 1882. He
[18]
was eventually hired by the Society as a clerk, and he moved his family there in Jan uary 1909. Narainiah and his
sons were at first assigned a small cottage that lacked adequate sanitation, and whi ch was located just outside the
Theosophical compound. Apparently as a result of poor living conditions, Krishnamurt i and his brothers were soon
[19]
undernourished and infested with lice.

His "discovery" and its consequences

[20]
It was in late April or early May 1909, a few months after the last move, that Krishnamurti first met Charles Webster
Leadbeater ,[21] who claimed clairvoyance . During regular walks to the Theosophical estate's beach at the nearby Adyar
river, Leadbeater had noticed Krishnamurti (who also frequented the beach with other s), and was impressed by the
[22]
"most wonderful aura he had ever seen, without a particle of selfishness in it". This impression was notwithstanding
Krishnamurti's outward appearance, which according to eyewitnesses was pretty common , unimpressive, and unkempt.
The boy was also considered "particularly dim-witted"; he often had "a vacant expres sion" that "gave him an almost
moronic look". Leadbeater remained "unshaken" that the boy would become "a spiritual teacher and a great orator".
[23][24]

Pupul Jayakar , in her biography of Krishnamurti, [25] quotes him speaking of that period in his life some 75 years later:
"The boy had always said, 'I will do whatever you want'. There was an element of sub servience, obedience. The boy was
vague, uncertain, woolly; he didn't seem to care what was happening. He was like a v essel, with a large hole in it,
whatever was put in, went through, nothing remained." [26]

[27]
Following his "discovery", Krishnamurti was taken under the wing of the leadership of the Theosophical Society in
Adyar and their inner circle. Leadbeater and a small number of trusted associates un dertook the task of educating,

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protecting, and generally preparing Krishnamurti as the likely "vehicle" of the expe cted World Teacher .[28]
[29]
Krishnamurti (or Krishnaji as he was often called) and his younger brother Nityananda ("Nitya", 1898-1925) were
privately tutored at the Theosophical compound in Madras, and were later exposed to a comparatively opulent lifestyle
among a segment of European high society , as they continued their education abroad. In spite of his history of problems
with school work and concerns about his capacities and physical condition, the fourt een-year-old Krishnamurti within
six months was able to speak and write competently in English. [30] He later came to view his "discovery" as a
life-saving event: "Krishna [Krishnamurti] was often asked in later life what he tho ught would have happened to him if
[31]
he had not been 'discovered' by Leadbeater. He would unhesitatingly reply, 'I would have died'."

During this time Krishnamurti had developed a strong bond with Annie Besant, and con sidered her a surrogate
[32]
mother. Following his early close relationship with his biological mother, this was the fir st of several important and
intimate relationships that Krishnamurti established with women during his lifetime. His father, who had initially
assented to Besant's legal guardianship of Krishnamurti, [33] was pushed into the background by the swirl of interest
around his son and in 1912 sued Besant and the Theosophical Society to protect his p arental interests. After a protracted
[34][35]
legal battle, Besant took custody of Krishnamurti and his brother Nitya. As a result of this separation from his
family and home, Krishnamurti and his brother became extremely close, and in the fol lowing years they often traveled
together.

In 1911, the leadership of the Theosophical Society at Adyar established a new organ ization called the Order of the Star
in the East (OSE) to prepare the world for the expected appearance of the World Teacher . Krishnamurti was named as
its head, while senior Theosophists were installed in its various other positions. M embership was open to anyone who
accepted the doctrine of the Coming of the World Teacher O however, most of the early members were also members of
the Theosophical Society. [36] Controversy erupted soon after, within the Theosophical Society and without, in Hindu
[34][37][38][39]
circles, and in the Indian and international press.

Growing up

Mary Lutyens , in her biography of Krishnamurti, states that there was a time when he fully belie ved that he was to
[40]
become the World Teacher after correct spiritual and secular guidance and education. Another biographer describes
the daily program imposed on him by Leadbeater and his associates, which included ri gorous exercise and sports,
tutoring in a variety of school subjects, Theosophical and religious lessons, yoga and meditation, as well as instruction in
proper hygiene and in the ways of British society and culture. [41] At the same time, Leadbeater personally assumed the
role of guide in a parallel, mystical instruction of young Krishnamurti; the existence, and progress of this instruction, was
[42]
at the time known only to the leadership of the Society and a close-knit circle of a ssociates.

Unlike sports, in which he showed natural aptitude, Krishnamurti always had problems with formal schooling and was
not academically inclined. He eventually gave up university education after several attempts at admission. He did take
to foreign languages, in time speaking several ( French and Italian among them) with some fluency. In this period he
apparently enjoyed reading parts of the Old Testament , and was impressed by some of the Western classics , especially
works by Shelley , Dostoyevsky and Nietzsche . [43] He also had, since childhood, considerable observational and
mechanical skills, being able to correctly disassemble and reassemble complicated ma chinery. [44]

His public image as originally cultivated by the Theosophists "was to be characteriz ed by a well-polished exterior, a
sobriety of purpose, a cosmopolitan outlook and an otherworldly, almost beatific det achment in his demeanor." [45] And
in fact, "all of these can be said to have characterized Krishnamurti's public image to the end of his life." [45] It was
apparently clear early on that he "possessed an innate personal magnetism, not of a warm physical variety, but
[46]
nonetheless emotive in its austerity, and inclined to inspire veneration." However, as Krishnamurti was growing up,
he showed signs of adolescent rebellion and emotional instability, chafing at the re gimen imposed on him, being highly
uncomfortable with the publicity thrust upon him, and occasionally having doubts abo ut the future prescribed him. [47]

Krishnamurti and Nitya were taken to England for the first time in April 1911. There they encountered Mary Lutyens,
Krishnamurti's future biographer and lifelong friend, and her mother Emily - who was to become another surrogate
mother for Krishnamurti, forming a strong and intimate bond with him. [48] During this trip, Krishnamurti gave his first
[49]
public speech, to young members of the OSE in London. Between that time and the start of World War I in 1914, the
brothers visited several other European countries, always accompanied by Theosophist chaperones .[50] After the war,
Krishnamurti (again accompanied by his brother) embarked on a series of lectures, me etings, and discussions around the
world relating to his duties as the head of the OSE. The content of his talks at the time revolved around the work of the

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Order and of its members in preparation for the Coming , while his vocabulary reflected the prevailing Theosophical
concepts and terminology. In the beginning he was described as a halting, hesitant, and repetitive speaker, but there was
steady improvement in his delivery and confidence, and he gradually took command of the meetings. [51]

Start of "the process" and the death of Nitya

In 1922, Krishnamurti and Nitya travelled from Sydney to California on their way to Switzerland . While in California,
they stayed at a cottage in the relatively secluded Ojai Valley, offered to them for the occasion by an American member
[52]
of the Order. At Ojai, they met Rosalind Williams, a young American who became close to them both , and who was
[53]
to later have a significant role in Krishnamurti's life. For the first time the brothers were without immediate
supervision by their Theosophical Society minders; they spent their time in nature h ikes and picnics with friends,
spiritual contemplation, and planning their course within the World Teacher Project .[54] Krishnamurti and Nitya found
the Ojai Valley to be very agreeable, and eventually a trust formed by supporters pu rchased for them the cottage and
surrounding property, which henceforth became Krishnamurti's official place of resid ence. [55]

It was in August-September 1922, during the initial stay at Ojai, that Krishnamurti went through an intense, "life-
[56]
changing" experience. It has been simultaneously and invariably characterised as a spiritual awakening, a
psychological transformation, and a physical conditioning. The initial events happen ed in two distinct phases: first a
three-day spiritual experience which apparently lead, two weeks later, to a longer-lasting condition that Krishnam urti
and those around him would refer to as the process ; this condition would reoccur, at frequent intervals and with varying
intensity, until his death. [57][58]

According to witnesses, it all started on 17 August 1922, with Krishnamurti complain ing of extraordinary pain at the
nape of his neck, and a hard, ball-like swelling. Over the next couple of days, the symptoms worsened, with increasing
pain, extreme physical discomfort and sensitivity, total loss of appetite and occasi onal delirious ramblings. Then, he
seemed to lapse into unconsciousness; instead he recounted that he was very much awa re of his surroundings, and that
while in that state he had an experience of mystical union .[59] The following day the symptoms and the experience
intensified, climaxing with a sense of "immense peace". [60]

I was supremely happy, for I had seen. Nothing could ever be the same. I have drunk at the clear and pure
waters and my thirst was appeased... I have seen the Light. I have touched compassio n which heals all
sorrow and suffering; it is not for myself, but for the world... Love in all its glo ry has intoxicated my heart;
my heart can never be closed. I have drunk at the fountain of Joy and eternal Beauty . I am
God-intoxicated. [61]

Following - and apparently related to - these events, [62] in early September a strange condition, which came to be
known as the process , started as an almost nightly, regular, occurrence. These new incidents continued w ith short
intermissions until October; later, the process would resume intermittently. As in the separate three-day experience of
August, the process involved varying degrees of pain, physical discomfort and sensitivity, occasionally a lapse into a
"childlike" state, and sometimes an apparent fading out of consciousness explained - by Krishnamurti or those attending
[63]
him - as either his body giving in to pain, or as him "going off".

These experiences were accompanied, or followed, by what was interchangeably describ ed as presence , benediction ,
immensity , and sacredness , said to have been often felt by others present. Krishnamurti later often substitut ed the other
or the otherness as shorthand for such terms in this particular, reoccurring, context; but also as a way of conve ying the
sense of impenetrability regarding this otherness , the strange sensibility it effected, and the unusual state of
consciousness it precipitated, as described in his diaries and elsewhere. [64]

Several explanations have been proposed for the events of 1922, and for the process in general. [65] Leadbeater and
other Theosophists expected the "vehicle" to have certain paranormal experiences, but were nevertheless mystified by
these developments and unable to explain the whole thing. [66] During Krishnamurti's later years, the continuing process
often came up as a subject in private discussions between himself and his closest as sociates; these discussions shed some
light on the subject, but were ultimately inconclusive regarding its nature and prov enance. [67] Whatever the case, the
process , and the inability of Leadbeater to explain it satisfactorily, if at all, had other consequences according to
biographer Roland Vernon:

The process at Ojai, whatever its cause or validity, was a cataclysmic milestone for Krishna. Up until this
time his spiritual progress, chequered though it might have been, had been planned w ith solemn deliberation
by Theosophy's grandees ... Something new had now occurred for which Krishna's training had not entirely

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prepared him... A burden was lifted from his conscience and he took his first step t owards becoming an
individual... In terms of his future role as a teacher, the process was his bedrock. .. It had come to him alone
and had not been planted in him by his mentors ... it provided Krishna with the soil in which his newfound
[68][69]
spirit of confidence and independence could take root.

Finally, the unexpected death of Nitya on 11 November 1925 at age 27 in Ojai (from tuberculosis and after a long
history with the disease) fundamentally shook Krishnamurti's belief in Theosophy and his faith in the leaders of the
Theosophical Society. [70][71] According to eyewitness accounts, the news "broke him completely". [72] He struggled for
[72]
days to overcome his sorrow, eventually "going through an inner revolution, finding new strength". The experience
of his brother's death seems to have shattered any remaining illusions, and a "new v ision" was now "coming into being":

An old dream is dead and a new one is being born, as a flower that pushes through th e solid earth. A new
vision is coming into being and a greater consciousness is being unfolded ... A new strength, born of
suffering, is pulsating in the veins and a new sympathy and understanding is being b orn of past suffering - a
greater desire to see others suffer less, and, if they must suffer, to see that they bear it nobly and come out
of it without too many scars. I have wept, but I do not want others to weep; but if they do, I know what it
[73]
means.

Break with the past

Over the next few years Krishnamurti's new vision and consciousness continued to dev elop. New concepts appeared in
his talks, discussions, and correspondence, together with an evolving vocabulary tha t was progressively free of
Theosophical terminology. [74] The main themes in his meetings started to diverge from the well-defined tenets of
Theosophy and from the concrete steps the members of the Order of the Star had to undertake, and into more abstract
and flexible concepts, which would be Happiness one year, Questioning Authority the next, or Liberation the
following. [75] His new direction reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to
continue with the Order of the Star . Krishnamurti dissolved the Order during the annual Star Camp at Ommen , the
Netherlands , on 3 August 1929 [76] where, in front of Annie Besant and three thousand members,
[77]
he gave a speech
saying among other things:

You may remember the story of how the devil and a friend of his were walking down th e street, when they
saw ahead of them a man stoop down and pick up something from the ground, look at it , and put it away in
his pocket. The friend said to the devil, "What did that man pick up?" "He picked up a piece of the truth,"
said the devil. "That is a very bad business for you, then," said his friend. "Oh, n ot at all," the devil replied,
"I am going to help him organize it." I maintain that truth is a pathless land, and you cannot approach it by
any path whatsoever, by any religion, by any sect. That is my point of view, and I a dhere to that absolutely
and unconditionally. Truth, being limitless, unconditioned, unapproachable by any pa th whatsoever, cannot
[78]
be organized; nor should any organization be formed to lead or coerce people along a particular path.

and also:

This is no magnificent deed, because I do not want followers, and I mean this. The m oment you follow
someone you cease to follow Truth. I am not concerned whether you pay attention to w hat I say or not. I
want to do a certain thing in the world and I am going to do it with unwavering conc entration. I am
concerning myself with only one essential thing: to set man free. I desire to free h im from all cages, from all
[78]
fears, and not to found religions, new sects, nor to establish new theories and new philosophies.

Following the dissolution some Theosophists turned against Krishnamurti and publicly wondered whether "the Coming
had gone wrong". [79] Mary Lutyens states that "after all the years of proclaiming the Coming, of stressi ng over and over
again the danger of rejecting the World Teacher when he came because he was bound to say something wholly new and
unexpected, something contrary to most peopleœs preconceived ideas and hopes, the le aders of Theosophy, one after the
[80]
other, fell into the trap against which they had so unremittingly warned others."

Krishnamurti had denounced all organized belief, the notion of gurus, and the whole teacher-follower relationship,
vowing instead to work in setting people absolutely, totally free. There is no recor d of him explicitly denying he was the
[81]
World Teacher ; whenever he was asked to clarify his position, he either asserted the matter was ir relevant, [82] or
[83]
gave answers that, as he stated, were vague on purpose. In a reflection of the ongoing changes in his outlook, he had
[84]
started doing so before the dissolution of the Order of the Star . The subtlety of the new distinctions on the World
Teacher issue was lost on many of his admirers, who were already bewildered or distraught b ecause of the changes in

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Krishnamurtiœs outlook, vocabulary and pronouncements O among them Annie Besant and Mary Lutyens' mother
Emily. [85] He eventually disassociated himself from the Theosophical Society and its teachings and practices, [86] yet he
remained on cordial terms with some of its members and ex-members throughout his lif e.

Krishnamurti would often refer to the totality of his work as the teachings and not as my teachings. His concern was
always about the teachings; the teacher had no importance, and all authority, especially psychologic al authority, was
denounced:

All authority of any kind, especially in the field of thought and understanding, is the most destructive, evil
thing. Leaders destroy the followers and followers destroy the leaders. You have to be your own teacher
and your own disciple. You have to question everything that man has accepted as valu able, as
[87]
necessary.

This includes inward authority:

Having realized that we can depend on no outside authority ... there is the immensel y greater difficulty of
rejecting our own inward authority, the authority of our own particular little exper iences and accumulated
opinions, knowledge, ideas and ideals. [88]

However, such pronouncements were not endorsements of social or personal disorder; o n the contrary, the total
freedom he advocated, rather than leading to societal and personal disorder would in his view result in complete order:

Order is necessary, complete, absolute, inward order and that is not possible if the re is no virtue, and virtue
is the natural outcome of freedom. But freedom is not doing what you want to do nor is it revolting against
the established order, adopting a laissez faire attitude to life or becoming a hippy. Freedom comes into being
only when we understand, not intellectually but actually, our every day life, our ac tivity, our way of
thought, the fact of our brutality, our callousness and indifference; it is to be ac tually in contact with our
colossal selfishness. [89]

Krishnamurti resigned from the various trusts and other organizations that were affi liated with the defunct Order of the
Star , including the Theosophical Society. He returned the monies and properties donated to the Order, among them a
castle in the Netherlands and 5,000 acres (20 km 2) of land, [90] to their donors. [91] He spent the rest of his life holding
dialogues and giving public talks around the world on the nature of belief, truth, s orrow, freedom, death, and the quest
for a spiritually fulfilled life. He accepted neither followers nor worshipers, rega rding the relationship between disciple
and guru as encouraging dependency and exploitation. He accepted gifts and financial support freely offered to him by
people inspired by his work, and continued with lecture tours and the publication of books and talk transcripts for more
than half a century. [92] He constantly urged people to think independently and clearly. He invited them to " easily,
[93]
affably" explore and discuss specific topics together with him, "as two friends" who, in a break with the past, make a
fresh start towards a "journey of discovery":

And to take such a journey we must travel light; we cannot be burdened with opinions , prejudices and
conclusions - all that old furniture ... forget all you know about yourself; forget all you have ever thought
about yourself; we are going to start as if we knew nothing. [94]

Middle years

From 1930 through 1944 Krishnamurti engaged in speaking tours and in the issue of pu blications under the auspice of
the Star Publishing Trust (SPT), in which he was involved with Rajagopalacharya Desikacharya (D. Rajagopal or
"Raja"), a close associate and friend from the Order of the Star .[95] The base of operations for the new enterprise was in
California, where Krishnamurti, D. Rajagopal, and Rosalind Williams (by then the wife of D. Rajagopal ), lived in close
proximity at the Ojai property that was Krishnamurti's official residence. [96] The business and organizational aspects of
the SPT were administered chiefly by D. Rajagopal, as Krishnamurti devoted his time to speaking and meditation,
"content to leave all practical matters, which bored him, especially financial matte rs, in Rajagopal's undoubtebly capable
[97]
hands." The Rajagopals' marriage was not a happy one, and the two became physically estrang ed after the birth of
their daughter Radha in 1931. [98] In the relative seclusion of Ojai, Krishnamurti's close friendship with Rosalind
deepened into a love affair that continued for many years, a fact not made public un til 1991. [99][100]

During this period of time, the Rishi Valley School, the first of several schools based on Krishnamurti's educational ideas,
opened in India. [101] Proper education, incorporating a holistic approach and the rearing of children into sane, whole

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individuals free of conflict, had been a major, continuing concern of his. [102] This school and others in India and
elsewhere continue to operate under the auspices of the Krishnamurti Foundations . [103] However, as of 1980,
Krishnamurti's concern regarding right education [104] remained unsatisfied. When asked about the result of - by that
time - nearly 50 years of educational work at the various Krishnamurti Schools around the world, he answered that "not
a single new mind" had been created. [105]

After the dissolution of the Order of the Star and the break with Theosophy, there was no falling off of the audiences
attending the talks, with new people taking the place of those that abandoned him, s ince several of the old devotees
[106]
"were unable to follow him in what seemed to them mists of abstraction." New people also joined the camps, which
were by then open to the general public, and Krishnamurti was invited to many new pa rts of the world. Mary Lutyens
states that "his audiences were to become, increasingly, of a different calibre, peo ple interested in what he had to say,
not in what they had been told he was." [107]

Throughout the 1930s Krishnamurti spoke in Europe , Latin America , India, Australia and the United States, garnering
favorable interest, although in a few occasions he encountered hostility or oppositi on during this period of growing
global turmoil .[108] Another matter was the audiences' apparent inability to grasp his message; he expre ssed
exasperation over this both privately and publicly, and one of the reasons for his s hifting vocabulary was the
lifelong [109] effort to convey the teaching in a way that was both precise and easy to understand .[110] He wrote to Emily
[111]
Lutyens that the meetings had "quantity without quality" and he was vexed by the refusal of older Order of the
Star and Theosophical Society members to let go of the past. He acknowledged that what h e was articulating could seem
just like another hard-to-understand theory; he asked his audiences to act on it ins tead:

To awaken that intelligence there must be the deep urge to know but not to speculate . Please bear in mind
that what to me is a certainty, a fact, must be to you a theory, and the mere repeti tion of my words does not
constitute your knowledge and actuality; it can be but a hypothesis, nothing more. O nly through
experimentation and action can you discern for yourself its reality. Then it is of n o person, neither yours nor
mine. [112]

Krishnamurti introduced several new concepts and terms which became recurrent themes in later talks and
[113]
discussions. One such was the idea of choiceless awareness , a type of awareness that is from moment to moment,
without the implicit or explicit choices that accompany biases or judgments. [114] Another new concept was his challenge
of the existence of division between the conscious and the subconscious mind, maintaining that such division is artificial,
[115]
and that in reality there is only a single consciousness . Spurred by the relative isolation at Ojai, and the long
sessions of meditation he was engaging in daily, Krishnamurti started talking about right meditation .[116] He would
[117]
touch on this subject in practically every subsequent talk or discussion.
[118] [119]
In 1938, he made the acquaintance of Aldous Huxley , who had arrived from Europe during 1937. The two
[120]
began a close friendship which endured for many years, until Huxley's death. They held common concerns about
the imminent conflict in Europe which they viewed as the outcome of the pernicious i nfluence of nationalism .[121]
Krishnamurti's stance on World War II was often construed as pacifism or even subversion during a time of patriotic
[122]
fervor in the United States, and for a time he came under surveillance by the FBI. He did not speak publicly for a
period of about four years (between 1940 and 1944). [123] During this time he lived and worked quietly at the Ojai
property, which during the war operated as a largely self-sustaining farm, its surpl us goods donated for relief efforts in
[124]
Europe. Of the years spent in Ojai during the war, he was later to say: "I think it was a p eriod of no challenge, no
[125]
demand, no outgoing. I think it was a kind of everything held in; and when I left Oj ai it all burst."

Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talk s in Ojai, which would again
become a regular venue for his talks and discussions. [126] These talks, and subsequent material, were published by
Krishnamurti Writings Inc (KWINC), the successor organization to the Star Publishing Trust . This was to be the new
central Krishnamurti-related entity worldwide, whose sole purpose was the disseminat ion of the teaching. [127]
Meanwhile, he continued to introduce new concepts and concerns that were to become c onstants in his later talks, such
as the idea that there is no duality between the observer and the observed or between the thinker and the thought. [128]
The nature and qualities of the enquiring mind would become another favorite subject:

It seems to me that the real problem is the mind itself and not the problem which th e mind has created and
tries to solve. If the mind is petty, small, narrow, limited, however great and comp lex the problem may be,
the mind approaches that problem in terms of its own pettiness... Though it has extr aordinary capacities and

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is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or
the Gita, or some other religious book, but it is still a small mind, and a small mind confr onted with a
complex problem can only translate that problem in terms of itself, and therefore th e problem, the misery
increases. So the question is: Can the mind that is small, petty, be transformed int o something which is not
bound by its own limitations? [129]

Krishnamurti had remained in contact with associates from India, and in October 1947 embarked upon a speaking tour
there, attracting a new following of young intellectuals. [130] It was on this trip that he first encountered the sisters Pupul
Jayakar and Nandini Mehta, who became lifelong associates and confidantes. The siste rs also attended to Krishnamurti
[131][132]
throughout a recurrence of the process , which took place during a 1948 stay in Ootacamund .

In several of these talks and discussions in India he introduced another future favo rite subject and integral part of his
[133]
message: the proper place of thought in daily life, and the necessity, meaning, and result of its ending. He
considered the importance of the "ending of thought" vital in understanding reality, and in discovering the new:

Very simply put, thought is the response of memory, the past. The past is an infinit y or a second ago. When
thought acts it is this past which is acting as memory, as experience, as knowledge, as opportunity. All will
is desire based on this past and directed towards pleasure or the avoidance of pain. When thought is
functioning it is the past, therefore there is no new living at all; it is the past living in the present, modifying
itself and the present. So there is nothing new in life that way, and when something new is to be found there
must be the absence of the past, the mind must not be cluttered up with thought, fea r, pleasure, and
everything else. Only when the mind is uncluttered can the new come into being, and for this reason we say
that thought must be still, operating only when it has to - objectively, efficiently . All continuity is thought;
when there is continuity there is nothing new. Do you see how important this is? It' s really a question of life
itself. Either you live in the past, or you live totally differently: that is the wh ole point. [134]

Krishnamurti continued to attract audiences in public lectures and individuals in pe rsonal interviews. [135] Meanwhile,
the first book of his to be published by a mainstream, commercial publisher was rele ased in 1953. [136] He remained
popular in India, where there had been a long tradition of wandering "holy" men, hermits , and independent religious
teachers; a number of contemporary ones met with Krishnamurti, or otherwise regarded him favorably. [137]
Krishnamurti had a "special tenderness for the true sannyasi or Buddhist monk", yet he consistently and unequivocally
criticized their "rituals, disciplines, and practices". [138] He became friendly and in the following decades had a number
of discussions with well known Hindu and Buddhist scholars and leaders; several of these discussions were later
published, in print and other formats. [139] He also met with other prominent personalities in India, including the then
young Lhamo Dondrub (Tenzin Gyatso , the 14th Dalai Lama) [140] and Prime Minister Jawaharlal Nehru .[141]

Later years

Krishnamurti continued speaking around the world, in public lectures, group discussi ons, and with concerned
individuals. [142] His inner life was also active, with continuing occurrences of the process throughout 1961, first while in
Great Britain, and then in Switzerland. [143] In the early 1960s, he made the acquaintance of physicist David Bohm ,[144]
whose philosophical and scientific concerns regarding the essence of the physical world, and the psychological and
sociological state of humankind, found parallels in Krishnamurti's philosophy. The t wo men soon became close friends
and started a common inquiry, in the form of personal dialogues - and in group discu ssions with other participants - that
periodically continued over nearly two decades. [145][146] Several of these discussions were later published in a variety
of formats, and introduced a wider audience (among scientists) to Krishnamurti's ide as than was previously the
[147]
case. Also through Bohm, Krishnamurti met and engaged in discussion with several other me mbers of the scientific
community. [148] Their long friendship went through a rocky interval in later years, and although th ey overcame their
differences and remained friends until Krishnamurti's death, the relationship did no t reattain its previous intensity.
[149][150]
However, one result of Krishnamurti's contact with Bohm and the scientific communit y was the introduction
of greater precision in his vocabulary, and the carefully defined use of terms such as consciousness .[151]

In the early 1960s, his associates again started noticing deep changes in Krishnamur ti. Jayakar wrote that "he would
never be the same again. The Krishnaji who had laughed with us, walked with us ... t his Krishnaji would vanish. A new
Krishnaji would emerge - stern, impatient, questioning... He would be compassionate, but he would also be the teacher,
[152]
demanding answers to fundamental questions. All great laughter and play had ended." His audience was also
changing: reflecting the cultural changes of the 1960s , which included an intensified search for alternative lifestyles and
experiences , there was a noticeable influx of young people in his talks and discussions, while his books, both new titles

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and older, generated renewed and wider interest. [153] Krishnamurtiœs evolving philosophy apparently proved too austere
and rigorous for many of the new young participants; however new regular gatherings, such as the ones at Saanen ,
Switzerland, eventually became a focus for "serious ... people concerned with the en ormous challenges to
humankind". [154]

Along with his changing audience and outlook, Krishnamurti's subject matter had evol ved to encompass several new and
[155]
different concepts: the idea that individuality is an illusion , the notion that true love, beauty, peace, and goodness,
[156] [157]
have no opposites - such duality being only a construct of thought - and the need for a radical mutation . In the
early 1970s he mentioned that the new approach represented an "unfolding ... the tea ching is in the same direction", but
"it is holistic rather than an examination of detail." [151] As far as he was concerned, the fundamental teachings remained
unchanged. [158] In late 1980, he took the opportunity to reaffirm the basic elements of his message in a written
statement that came to be known as the Core of the Teaching . An excerpt follows:

The core of Krishnamurti's teaching is contained in the statement he made in 1929 wh en he said: "Truth is a
pathless land". Man cannot come to it through any organization, through any creed, t hrough any dogma,
priest or ritual, nor through any philosophical knowledge or psychological technique . He has to find it
through the mirror of relationship, through the understanding of the contents of his own mind, through
observation, and not through intellectual analysis or introspective dissection. Man has built in himself
images as a sense of security - religious, political, personal. These manifest as sy mbols, ideas, beliefs. The
burden of these dominates man's thinking, relationships and his daily life. These ar e the causes of our
problems for they divide man from man in every relationship. [159]

In the 1970s, Krishnamurti met several times with then Indian Prime Minister Indira Gandhi , with whom he had far
ranging, and apparently in some cases very serious discussions. His true impact on I ndian political life is unknown;
however Jayakar considers his attitude and message in these meetings as a possible i nfluence in the lifting of certain
[160]
emergency measures Gandhi had imposed during periods of political turmoil.

During the late 1960s and early 1970s, Krishnamurti and his associates reorganized p revious institutions into four
geographically dispersed non-profit Foundations , designated the Official bodies responsible for disseminating the
teachings and sponsoring the schools. [161] Meanwhile, Krishnamurti's once close relationship with the Rajagopals had
deteriorated to the point where Krishnamurti took D. Rajagopal to court in order to recover donated property and funds,
publication rights for his works, manuscripts, and personal correspondence, that wer e in D. Rajagopal's possession. [162]
The litigation and ensuing cross complaints, which formally began 1971, continued fo r many years. A substantial portion
of materials and property was returned to Krishnamurti during his lifetime; the part ies to this litigation finally settled all
[163][164]
other matters in 1986, shortly after his death.

Beginning in the late 1960s and continuing until his death, Krishnamurti and close a ssociates engaged in private
discussions - some of which have been at least partially made public [165] - regarding himself, his "discovery", his later
[166]
development, the meaning of the continuing process - and the source of the teaching. It seemed that Krishnamurti
"in later life begun to delve into the mystery of his background in an attempt to co me to terms with his own
uniqueness." [167] The discussions also broached subjects that Krishnamurti would not usually approach in public, such
[168] [169]
as the existence of evil , a feeling of protection he had, or the nature of the otherness O the non-personified
presence that he, and sometimes others around him, felt. [170] The discussions did not reach any conclusions;
Krishnamurti several times stated that he did not know what the truth was relative t o these inquiries, and whether he
could, or should, find it out. He nevertheless examined several approaches, some of which he considered more likely
[171]
than others. He insisted that he did not want to make a "mystery" out of all this; Mary Lutyens comments, "yet ... a
[172]
mystery remains."

In early 1980 he reported that his continuing, "uninvited and unsought" inner experi ences, apart from increasing in
intensity, had taken a qualitative leap into a "totally different and new" stage. He described it by saying that "the
movement had reached the source of all energy" adding, in language reminiscent of hi s description of the events that
first occurred in August-September 1922, that there is "only a sense of incredible v astness and immense beauty". [173] In
related remarks during a later discussion, he commented on his decades-long effort i n trying to point the way to such
perception:

And as I have been talking for sixty years, I would like others to reach this - no, not reach it. You
understand what I am saying?... Now ... how is one not to teach, not to help, or pus h - but how is one to say,
"This way leads to a complete sense of peace, of love"? I am sorry to use all these words. But suppose you

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have come to that point and your brain itself is throbbing with it - how would you h elp another? You
[174]
understand? Help - not words. How would you help another to come to that?

In 1984 and again in 1985 he spoke to invited audiences at the United Nations in New York City. [175] In late October
1985 he visited India for the last time, holding a number of what came to be known a s "farewell" talks and discussions
[176]
between then and January 1986. These last talks included the fundamental questions he had been asking through
the years, as well as newer concerns related to then recent advances in science, tec hnology, and the way they affected
humankind. Increasingly, Krishnamurti's physical and intellectual resilience and vig or was showing signs of abating -
[177] [178]
after lifelong, almost constant travel, and a lifetime of frail physical health. He had commented to friends that
he "did not want to invite Death, but he was not sure how long his body would carry on" [176] as he had already lost
considerable weight, and had stated on several occasions that once he could no longe r talk, he would have no further
purpose. [179] In his final talk, on 4 January 1986 in Madras, [180] he again invited the audience to examine with him the
nature of inquiry , the effect of technology , the nature of life and meditation , and the nature of creation :

That computer can do almost anything that man can do. It can make all your gods, all your theories, your
rituals; it's even better at it than you will ever be. So, the computer is coming up in the world; it's going to
make your brains something different. You've heard of genetic engineering ; they're trying, whether you like
it or not, to change your whole behaviour. That is genetic engineering. They are try ing to change your way
of thinking. When genetic engineering and the computer meet, what are you? As a huma n being what are
you? Your brains are going to be altered. Your way of behaviour is going to be chang ed. They may remove
fear altogether, remove sorrow, remove all your gods. They're going to; don't fool y ourself. It all ends up
either in war or in death. This is what is happening in the world actually. Genetic engineering on the one
side and the computer on the other, and when they meet, as they're inevitably going to, what are you as a
human being? Actually, your brain now is a machine. You are born in India and say: " I'm an Indian". You
are encased in that. You are a machine. Please don't be insulted. I'm not insulting you. You are a machine
which repeats like a computer. Don't imagine there is something divine in you - that would be lovely -
something holy that is everlasting. The computer will say that to you too. So, what is becoming of a human
being? What's becoming of you? [181]

and also:

So, we are enquiring into what makes a bird. What is creation behind all this? Are y ou waiting for me to
describe it, go into it? You want me to go into it? Why (From the audience: To understand what creation is ).
Why do you ask that? Because I asked? No description can ever describe the origin. T he origin is nameless;
the origin is absolutely quiet , it's not whirring about making noise. Creation is something that is most holy,
that's the most sacred thing in life, and if you have made a mess of your life, chan ge it. Change it today, not
tomorrow. If you are uncertain, find out why and be certain . If your thinking is not straight, think straight,
logically. Unless all that is prepared, all that is settled, you can't enter into th is world, into the world of
creation. [182]

Krishnamurti was concerned about his legacy, about being unwittingly turned into som e personage whose teachings had
been handed down to special individuals rather than to the world as a whole. He did not want anyone to pose as an
interpreter of the teaching. [183] He warned his associates on several occasions that they were not to present themsel ves
as spokesmen on his behalf, or as his successors after his death. In his last formal meeting with trustees of the
Krishnamurti Foundation India in January 1986, the future of the institutions was discussed; their dissolution an d
liquidation was considered in order to prevent them from becoming, after Krishnamurt i's death, authorities ( de facto or
otherwise) on him and his philosophy. It was decided the institutions would not be d issolved (among other concerns, the
legal complexity of such action was noted) however at his request an amendment was i nserted in the rules and
regulations, in effect reaffirming the Foundations' limited mission - it being solel y the preservation and distribution of the
[176][184]
teaching as he delivered it.

A few days before his death, in a final bedside statement at his home in Ojai, he em phatically declared that "nobody" -
among his associates or the general public - had understood what had happened to him (as the conduit of the teaching),
nor had they understood the teaching itself. He added that the "immense energy" oper ating in his lifetime would be gone
with his death, again implying the impossibility of successors. However, he offered hope by stating that people could
approach that energy and gain a measure of understanding "if they live the teachings ". [185] In prior discussions he had
compared himself with Thomas Edison , meaning by it that he had done the hard work, and now all that was needed by
others was a flick of the switch. [186] In another instance he talked of Columbus going through an arduous journey to
discover the New World , whereas now it could easily be reached by jet; the ultimate implication being that even if

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Krishnamurti was in some way special, [187] in order to arrive at his level of understanding, others did not need to
be. [186]

J. Krishnamurti died at home in Ojai, California on 17 February 1986 at age 90, from pancreatic cancer . His remains
were cremated and scattered by friends and former associates in the three countries where he had spent most of his life:
[188]
India, England , and the United States.

Afterword
[189]
Interest in Krishnamurti and his work has persisted in the years since his death. Many of his books, as well as audio,
video, and computer materials, remain available and are carried by major online and traditional retailers. The official
Foundations continue with the maintenance of archives, dissemination of the teachings in an inc reasing number of
languages, new conversions to digital and other media, development of websites, sponsoring of television programs, and
with organizing meetings and dialogues of interested persons around the world. [190] According to communications and
press releases from the Foundations, their mailing lists, and individuals' inquiries , continue to grow. [191] Similarly, the
Foundation-affiliated schools and educational institutions report continuing growth, with new projects added in support
[192]
of their declared goal of holistic education . In addition, there are unofficial Krishnamurti Committees operating in
several countries, [193] as well as independent educational institutions [194] based on his ideas. Biographies,
reminiscences, research papers, critical examinations, and book-length studies of Kr ishnamurti and his philosophy have
continued to appear. Cursory (and necessarily incomplete) examination of internet se arch traffic and group discussion
[195]
forums indicates that among similar topics, interest in Krishnamurti remains high.

The 1991 publication of the autobiography Lives in the Shadow with J. Krishnamurti by Radha Rajagopal Sloss [196] was
[197]
the cause of negative publicity and controversy regarding Krishnamurti. The controversy was centered on the
author's depiction of his relationship with her parents, primarily (though not exclu sively) as it concerned a secret
extramarital affair between Krishnamurti and her mother Rosalind Rajagopal that had lasted many years. [198] The public
revelation was received with surprise and consternation by many individuals, and was also dealt with in a rebuttal
volume of biography by Mary Lutyens. [199] Others, such as Helen Nearing , who had known Krishnamurti in his youth,
questioned whether his attitudes were conditioned by privilege, as he was supported - and in Nearing's opinion often
pampered - by devoted followers starting as far back as his "discovery" by the Theos ophists. [200][201][202]

Biographers and associates of Krishnamurti acknowledge another complaint against him , one that relates to his
demeanor during talks and discussions: that Krishnamurti often comes across as too v ague or too assertive, or both.
David Skitt, who edited several Krishnamurti books, attempts to deal with this issue in the "Editor's Introduction" of the
book To Be Human .[203] He also comments on a point that Krishnamurti often made, one that Skitt admits cou ld at first
glance be thought of as "condescending" or "arrogant": that before considering any o f the questions Krishnamurti was
concerned with, there was a need to understand "the nature of a mind capable of goin g into" such questions. [204] Skitt
puts these utterances by Krishnamurti in the context of recurring statements that Kr ishnamurti made in talks and
dialogues: The proclamation (usually in the beginning of each talk) that his message should not be taken at face value,
but that it should be shared critically , and be appraised by each listener; and also, the accompanying additional
proclamation that he did not consider himself an authority of any kind.

What is important is to listen to what he has to say, share it, not only listen, but actually participate in what
he's saying. You may agree, or disagree, which you are perfectly right to do, but si nce you are here and
since the speaker is here, we are talking over together... Don't just listen to me . .. but share in it, tear it to
pieces. Don't, please accept anything he says. He's not your guru, thank god. He is not your leader. He is not
your helper. [205]

The fact that Krishnamurti was - and conceivably, after his death may continue to be - looked upon as a world teacher
or guru despite his aversion or denials, has been considered ironic by associates, detracto rs and biographers. [206]
Conversely, people who knew him in his youth found his eventual transformation hard to fathom, as Mary Lutyens
professed a few years before his death: "I find hard to reconcile the shy gentleness and almost vacant mind of the
sixteen-year-old-boy ... with the powerful teacher who has evolved a philosophy that cannot be shaken by the most
prominent thinkers of the day - particularly hard since there is so much of that boy remaining in the man." [207] Such
observations may then lead to the question of the source of Krishnamurti's inspirati on and originality of his work, "the
mystery that he preferred not to clarify for fear it might be leapt on in judgement or cheapened by the spiritually
ambitious." [208]

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Because of his ideas and his era, Krishnamurti has come to be seen as an exemplar of those spiritual teachers who
disavow formal rituals and dogma. His conception of Truth as a pathless land , with the possibility of immediate
liberation ,[209][210] has been mirrored, or has been claimed as an influence, in the work of diverse move ments and
personalities. [211] However, his very emphasis on the uselessness - if not detriment - of outside help and guidance gave
[212]
rise to complaints, as such emphasis was sometimes perceived as lack of compassion. Krishnamurti's own indication
of success remained the same throughout: whether individuals had truly understood, a nd therefore "lived and breathed",
[213]
the teaching. He had remarked in 1929, at the dissolution of the Order of the Star , that he was not interested in
numbers, stating: "If there are only five people who will listen, who will live, who have their faces turned towards
eternity, it will be sufficient." [78] In his later years he was sometimes asked why he kept on teaching, what motivated
[214]
him after all these decades, as by his own admission, so few, if any, had changed. He answered one such question in
1980:

I think when one sees something true and beautiful, one wants to tell people about i t, out of affection, out of
compassion, out of love... Can you ask the flower why it grows, why it has perfume? It is for the same
reason the speaker talks. [215]

Works
Main article: Works by Krishnamurti

Further reading
Main article: Works about Krishnamurti

Notes
1. ^ Jiddu (alternately spelled Geddu
or Giddu ) was Krishnamurti's
family name. M. Lutyens 1975
Farrar Straus and Giroux (FSG), p.
308. [In "Notes and Sources":
(note to) page 1]. Mary Lutyens
was an authorized biographer and
lifelong friend of Krishnamurti.
2. ^ According to a caretaker of their
ancestral house, Krishnamurtiœs
family were Velanadu Brahmins.
Williams 2004 p. 466. [In "Notes":
no. 13]. C. V. Williams, who
interviewed the caretaker during a
visit to the house, adds that
"Velanadu are popularly regarded
as high-class Brahmins". See also
Jayakar 1986 p. 15. Pupul Jayakar
(nee Mehta), was another
authorized biographer and longtime
confidante of Krishnamurti.
3. ^ M. Lutyens 1975 FSG, p. 5.
4. ^ See Williams 2004 pp. 471-472.
[In "Notes": no. 50]. C. V.
Williams points to discrepancies
among various sources regarding
the size and composition of the
Jiddu household. The information
provided here reflects a 1993 legal
statement by Giddu Narayan,
Krishnamurti's nephew.
5. ^ M. Lutyens 1975 Discus , pp.
1-2. M. Lutyens considers such
practices common among pious
high-caste Hindus at that time.
6. ^ 11 May according to the Hindu
calendar . Krishnamurti was born
sometime past midnight (local
time) of 12 May, but prior to dawn,
which denotes the start of the
Hindu calendar day. M. Lutyens
states that according to Hindu
reckoning, the day lasts from 4 am
to 4 am. M. Lutyens 1975 FSG,
pp. 1-2.
7. ^ M. Lutyens 1975 Discus, p. 1.
Krishnamurti means "in the image
(or form) of Krishna". Krishna was
according to legend his mother's
eighth child.
8. ^ M. Lutyens 1975 FSG, pp. 2-3,
4.
9. ^ M. Lutyens 1975 Discus, pp. 3,
4, 22, 25.
10. ^ [Ommited text from quotes
throughout article removed for
topicality, brevity, and consistency
only. Whenever possible weblinks
(in relevant notes or references) are
provided to the full text.
2010-08-26 ].
11. ^ J. Krishnamurti 1982 p. 11.
Entry of 15 September 1973.
(Context-based weblink: para. 13
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=42&chid=318&
w=%22no+thought+would+come%22 )
retrieved 2010-06-24). In most of
his writings, Krishnamurti refers to
himself in the third person. In his
later public talks and discussions
he consistently referred to himself
as the speaker , or as K .
12. ^ M. Lutyens 1975 Discus, p. 5.
Quoting from Krishnamurti's
memoirs, held [c. 1975] at the
Adyar Archives, Theosophical
Society , Adyar : "I may mention
that I frequently saw her [his
mother] after she died". (In 1913
Krishnamurti had started writing a
never-completed memoir entitled
Fifty Years Of My Life . M.
Lutyens 1975 FSG, p. 309. [In
"Notes and Sources": (note to)
page 5]).
13. ^ Krishnamurti was highly affected
by the death of his mother, whom
he describes as being, like himself,
"to a certain extent psychic". M.
Lutyens 1975 Discus, p. 5.
14. ^ J. Krishnamurti 1982 p. 16.
Entry of 17 September 1973.
(Context-based weblink: para. 30
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=42&chid=318&
w=%22strange+lack+of+distance%22
retrieved 2010-06-24).
15. ^ Britannica 2010 .
16. ^ The Theosophical Society , the
"charismatic" personalities of its
leaders, and Theosophy itself, had
generated since the Society's

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inception in 1875 in New York
City considerable worldwide
interest among the cultural,
business, and social elites of the
late 19th and early 20th century.
Heralded as harbingers of a "new
age", they attracted, at least
temporarily, a number of wealthy
patrons and eloquent, well-known
supporters, of whom several
eventually met young
Krishnamurti. Campbell 1980
"Chapter 1: The Birth of the
Theosophical Society" pp. 1-29;
"Chapter 4: Formative Years:
Achievement, Controversy,
Schism" pp. 75-111; "Chapter 5:
The Twentieth Century: Three
Paths for Theosophy" pp. 113-145;
and pp. 165-173.
17. ^ M. Lutyens 1975 Discus, p. 7.
"Theosophy embraced all
religions". C. V. Williams states
that at the time, "it would seem that
there was no conflict between the
values of the Theosophical Society
and those of Hinduism " as far as
Krishnamurtiœs parents were
concerned. Williams 2004 p. 4.
18. ^ M. Lutyens 1975 Discus, p. 8.
The family at that time consisted
of Narainiah and four sons.
19. ^ Vernon 2001 p. 41.
20. ^ M. Lutyens 1975 FSG, pp.
20-21. The exact date is uncertain;
M. Lutyens thinks it happened
sometime after 22 April.
21. ^ Melton 1996 .
22. ^ M. Lutyens 1975 FSG, p. 21.
Quoting Leadbeater's description
to assistant Ernest Wood .
According to occult and
Theosophical lore , auras are
invisible emanations related to
each individual's "subtler" planes
of existence , as well as her or his
"normal" plane. Thanks to his
proclaimed clairvoyant abilities,
Leadbeater would be able to
discern a person's aura.
23. ^ M. Lutyens 1975 FSG, p. 21.
Leadbeater is described as a
complicated and controversial
character who remained a mystery
even to those close to him - see M.
Lutyens 1975 FSG, pp. x-xi [in
"Foreword"].
24. ^ See Wood 1964 for an
eyewitness account of
Krishnamurti's "discovery", and
comments on related events and
controversies, by Leadbeater
associate Ernest Wood .
25. ^ Jayakar questioned the account
of the boy Krishnamurti's physical
appearance. In her view, the
cultural background of the
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European Theosophists had likely
influenced their impressions.
Jayakar 1986 pp. 26-28. She
considered young Krishnamurti
beautiful, basing her opinion on
contemporary photographs.
Jayakar 1986 p. 34.
26. ^ Jayakar 1986 p. 28.
Krishnamurti in private
conversations during his later years
would refer to this "vacancy"
often, considering it fundamental to
his later development. Apparently
Leadbeater thought so too,
although for different reasons. M.
Lutyens 1990 Krishnamurti
Foundation Trust (KFT), "Chapter
17: The vacant mind" pp. 159-168.
M. Lutyens 1988 KFT, pp. 3, 31.
Also Vernon 2001 p. 83, quoting
Leadbeater's opinion that
Krishnamurti's "vacant nature" was
"the very quality that made him so
ideal a candidate for Vehicleship".
27. ^ [Except for the Introduction, and
following common practice in the
relevant cited sources, quotation
marks or emphasis added
throughout the article to signifying
titles, names, events, and other
terms: "discovery", "vacancy",
World Teacher , Order of the Star ,
the Masters , the process , the
otherness , etc. Emphasis or
quotation marks also added to
Krishnamurti's philosophical
subjects and terms. The source of
all other emphasis indicated in
notes unless obvious (or per
Manual of Style ). All other terms
enclosed in quotation marks appear
in cited sources immediately
following, or as indicated.
Elements such as nested quotation
marks, capitalization , punctuation,
etc. as in original sources.
2010-09-19 ].
28. ^ According to Theosophical
doctrine , the World Teacher is a
messianic figure corresponding to,
and combining aspects of, Christ ,
Maitreya , and the Avatar, among
others. A founder of the
Theosophical Society, Helena
Blavatsky , had divulged to select
associates prior to her death that
the ultimate purpose of the Society
was to prepare the way for this
arrival, which Besant and
Leadbeater considered imminent.
See Blavatsky 1889 pp. 304-307.
Also Hodson 1929 and Schuller
1997 .
29. ^ The suffix -ji in Hindu names is
a sign of affection or respect.
Jayakar 1986 p. xi [in "Preface"].
30. ^ Vernon 2001 "Chapter 4: At the
Feet of the Master" pp. 51-72.
31. ^ M. Lutyens 1995 .
32. ^ Vernon 2001 p. 47. M. Lutyens
1975 FSG, pp. 31, 62.
Krishnamurti letters to Besant
dated 24 December 1909, and 5
January 1913, respectively, held
[c. 1975] at the Adyar Archives,
Theosophical Society , Adyar (M.
Lutyens 1975 FSG, p. 308
[ General Sources in "Notes and
Sources"]).
33. ^ M. Lutyens 1975 FSG, p. 40. In
Jayakar's description, Besant had
"prevailed" on Narianiah to "hand
over" guardianship to her. Jayakar
1986 p. 29.
a b
34. ^ Jayakar 1986 "Chapter 3: The
Dream: 'Is That You My Lord?'"
pp. 30-44.
35. ^ M. Lutyens 1975 FSG, "Chapter
7: Legal Guardianship" pp. 54-63;
"Chapter 8: The Lawsuit" pp.
64-71; pp. 82, 84. Privy Council
1914 . Court decision. "Advise ...
the suit dismissed with costs both
here and in the Courts below."
36. ^ M. Lutyens 1975 FSG, p. 46.
The organization's name was later
shortened to Order of the Star . See
also the Six Principles for a list of
the principles of the Order.
37. ^ M. Lutyens 1975 FSG, pp. 56,
59; "Chapter 5: First Teaching"
through "Chapter 7: Legal
Guardianship" pp. 40-63
[cumulative]. The news regarding
Krishnamurti and the World
Teacher were not universally
welcome by Theosophists. Among
others, Rudolf Steiner , at the time
leader of the German Section of
the Theosophical Society, rejected
the claims of Krishnamurti's
messianic status. The resulting
tensions between the German
Section and Besant and Leadbeater
was one of the reasons that led to a
split in the Society . Subsequently,
the great majority of German
members left the Theosophical
Society in 1912-13 to join Steiner
in a new group .
38. ^ Part of the controversy was
Leadbeater's role. He had a history
of being in the company of young
boys - as pupils under his spiritual
and Theosophical instruction - and
there was gossip concerning
abuses. The majority of his
charges, when asked, "vouched"
for his "purity"; yet there had been
scandals within the Theosophical
Society over past accusations from
boys in his care regarding improper
sexual behavior. This was
vehemently denied by Annie
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Besant, but the gossip greatly
disturbed Krishnamurti's father. M.
Lutyens 1975 Discus, pp. 15-19,
40, 56.
39. ^ Manchester Guardian 1913 .
Pseudonymous column on religious
and spiritual matters comments on
the contemporary controversies
surrounding Krishnamurti and
Annie Besant.
40. ^ M. Lutyens 1990 KFT, pp. 60,
61. E. Lutyens 1957 Hart-Davis, p.
71 writes that [young
Krishnamurti] "believed in the idea
of the Masters... He accepted his
position but never derived any
personal satisfaction from it."
41. ^ Vernon 2001 p. 57.
42. ^ Leadbeater had been for some
time the leading investigator and
instructor within the Society, of the
so-called Esoteric aspects of
Theosophy. Under his
"sponsorship", Krishnamurti
successfully completed his first
spiritual initiation , and was
"accepted" as a pupil by the
Society's "hidden Spiritual
Hierarchy ". Krishnamurti described
the events - which reputedly
happened (per his and others'
accounts) mostly in an occult , or
mystical , dimension - in a letter to
Annie Besant, dated 12 January
1910, held [c. 1975] at the Adyar
Archives, Theosophical Society ,
Adyar . M. Lutyens 1975 FSG, pp.
35-38, 308 [ General Sources in
"Notes and Sources"]; also
"Chapter 4: First Initiation" and
"Chapter 5: First Teaching", pp.
29-46 [cumulative]; pp. 10-11 for
information regarding the Society's
"hidden Masters ". The Masters'
spiritual instruction of
Krishnamurti resulted in a short
book , ostensibly written by him
under a pseudonym assigned by
Leadbeater, which was originally
published in 1910. ( Alcyone
1910 ). The book became popular
among such works, and is
considered a Theosophical classic.
(M. Lutyens 1975 p. 28). However,
the identity of the author has been
the subject of debate. M. Lutyens
1975 pp. 43-44, Williams 2004 pp.
24-29. See also Wood 1964 for
related information on the above.
43. ^ M. Lutyens 1975 Shambhala , pp.
83, 120, 149.
44. ^ M. Lutyens 1990 KFT, pp. 4, 20.
45. ^ a b Vernon 2001 p. 53.
46. ^ Vernon 2001 p. 52.
47. ^ M. Lutyens 1975 FSG, "Chapter
10: Doubts and Difficulties"
through "Chapter 15: In Love" pp.
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80-132 [cumulative], deals
extensively with these issues.
Vernon 2001 offers a concise
summation in "Chapter 5:
Moulding a Messiah" pp. 73-93,
and "Chapter 6: Cracking the
Mould" pp. 94-115.
48. ^ Emily Lutyens (nee Lady Lytton ,
1874-1964) was an active member
of the Theosophical Society. Her
intimate relationship with
Krishnamurti was at times frowned
upon by the highest ranking
members of the Society as well as
by her frustrated and skeptical
husband, noted architect Edwin
Lutyens . Vernon 2001 pp. 67,
80-83. See also Ridley 2003 , and
Emily Lutyens' 1957
autobiography, Candles in the Sun
(E. Lutyens 1957 ).
49. ^ M. Lutyens 1975 FSG, pp.
51-52.
50. ^ Vernon 2001 p. 65.
51. ^ M. Lutyens 1975 FSG, pp. 134,
135, 171-172.
52. ^ It was thought that the unique
climate of Ojai would be beneficial
to Nitya, who had been diagnosed
with tuberculosis . Vernon 2001 p.
97.
53. ^ Rosalind Williams, sister of a
local Theosophist, had been asked
to act as companion and nurse to
the ailing Nitya. Sloss 1993 pp.
54-55. Also M. Lutyens 1991 p.
35.
54. ^ Vernon 2001 p. 113.
55. ^ M. Lutyens 1983 FSG, p. 6.
56. ^ Jayakar 1986 p. 46 onwards. M.
Lutyens 1975 FSG, "Chapter 18:
The Turning Point" through
"Chapter 21: Climax of the
Process" pp. 152-188
[cumulative].
57. ^ The events of August-September
1922 as well as the continuing
occurrences of the process would
not be revealed publicly until the
first volume of Mary Lutyens'
biography, Krishnamurti: The
Years of Awakening , was
published in 1975. ( M. Lutyens
1975 ). Details and first hand
descriptions of the process were
published 1976, in Krishnamurti's
Notebook - a journal that
Krishnamurti kept between June
1961 and March 1962. ( J.
Krishnamurti 1976 ). Mary Lutyens,
in the course of responding to
certain allegations regarding the
process made several decades
later, briefly provided updated
information in her Krishnamurti
and the Rajagopals , published
1996. ( M. Lutyens 1996 ).
58. ^ Krishnamurti and others with him
at the time provided written
accounts of the August-September
1922 incidents. These include
accounts by Nitya and two
prominent Theosophists. Rosalind
Williams, who was also present,
apparently did not provide any
written account of the events.
Documents held [c. 2001] at the
Krishnamurti Archive,
Krishnamurti Foundation of
America (http://www.kfa.org )
(Vernon 2001 p. 282 [in "Notes":
nos. 2, 3]). Other relevant material
held [c. 2001] at the Brockwood
Park archives, Krishnamurti
Foundation Trust
(http://www.kfoundation.org )
(Vernon 2001 p. 282 [in "Notes":
no. 7]).
59. ^ "There was a man mending the
road; that man was myself; the
pickaxe he held was myself; the
very stone which he was breaking
up was a part of me; the tender
blade of the grass was my very
being, and the tree beside the man
was myself... I was in everything,
or rather everything was in me,
inanimate and animate, the
mountain, the worm, and all
breathing things. All day long I
remained in this happy condition."
M. Lutyens 1975 FSG, p. 158.
Quoting Krishnamurti's written
account.
60. ^ According to Nitya's account, he
and Rosalind Williams had ecstatic
experiences of their own, while the
other two people present were also
affected, as per their and Nitya's
accounts. Vernon 2001 pp.
118-119.
61. ^ M. Lutyens 1975 FSG, pp.
159-160. Quoting Krishnamurti's
written account. M. Lutyens
devotes "Chapter 18: The Turning
Point", pp. 152-164 in this book to
the initial three-day experience.
62. ^ M. Lutyens 1975 FSG, p. 165
and p. 308 [ General Sources in
"Notes and Sources"]. Quoting
Krishnamurti letter of 17
September 1922 to Emily Lutyens:
"ever since I had that memorable
experience [of 17O20 August] I
have not been 'well'." Original [c.
1975] in possession of Mary
Lutyens.
63. ^ In this context, the use of the
term "going off" in the accounts of
the early occurrences of the
process apparently signified
so-called out-of-body experiences .
However, in later usage,
Krishnamurti seemed to indicate by
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
it a special state of consciousness.
See M. Lutyens 1975 FSG,
"Chapter 19: The Process Begins"
pp. 165-171. Also "Chapter 18:
The Turning Point" pp. 152-164;
"Chapter 20: The Process
Intensified" pp. 172-179; "Chapter
21: Climax of the Process" pp.
180-188.
64. ^ J. Krishnamurti 1976 , and M.
Lutyens, "Foreword" in same, pp.
5-6. Also: M. Lutyens 1983 KFT,
pp. 226-227, 228, 230. M. Lutyens
1988 KFT, pp. 8, 31, 62, 100, 137.
Krishnamurti (and others who
occasionally experienced it in his
company) made clear that any
attempt at personification of this
otherness would be totally
inconsistent with the actual
experience. According to
Krishnamurti's writings and private
discussions on the matter, the
other would later often manifest
independently of the process . He
also commented on the increasing,
with time, intensity and frequency
of his experiencing it. In his later
writings and discussions he would
refer to the otherness more often,
sometimes explicitly or - arguably,
and usually - as implied by his
narrative.
65. ^ The one most frequently put
forth is the view that it represented
the so-called awakening of
kundalini , a process that according
to Hindu mysticism culminates in
transcendent consciousness (see
Jayakar 1986 p. 46n and M.
Lutyens 1975 FSG, p. 166). Others
view it in Freudian terms. A theory
expounded in the Harvard
Theological Review (Aberbach
1993 ) contends that the
experiences were basically a
projection of Krishnamurti's
accumulated grief over the death of
his mother. Still others have
viewed it as a purely physical
event centered on sickness or
trauma . Krishnamurti believed the
process was necessary for his
spiritual development and not a
medical matter or condition. ( M.
Lutyens 1990 KFT, pp. 45-46). Per
his written account, and as far as
he was concerned, he had
encountered Truth.
66. ^ The original Theosophical
explanation was that Krishnamurti
was in the process of successfully
completing a spiritual Initiation (M.
Lutyens 1975 FSG, pp. 163-164),
that may have involved the opening
of his so-called third eye (M.
Lutyens 1975 FSG, p. 186).
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However, this view lost traction as
the process continued unabated.
Leadbeater eventually asked Mary
Rocke, a trusted Star member and
longtime Theosophist who was
also a doctor, to form a medical
opinion of the process . She
witnessed an occurrence of it over
the course of nearly two weeks
during April 1924, and examined
Krishnamurti, but was apparently
unable to provide a diagnosis or
other explanation. According to
Krishnamurti, she accepted the
events as genuine and not as the
result of hysteria or suggestion;
however there is no other known
record of Dr. Rocke's opinion. She
was the only medical professional
to ever witness the process (M.
Lutyens 1975 FSG, p. 188). M.
Lutyens writes that "if any strange
doctor or psychologist had entered
the house [someone not known or
not trusted by Krishnamurti] 'the
process' would undoubtebly have
stopped." ( M. Lutyens 1990 KFT,
p. 45). See also Williams 2004 pp.
126-128, 129, and 501 [in "Notes":
nos. 45, 47, 48, 51] for related
information, including Leadbeater's
letter of 1 January 1924 regarding
the process and Nitya's
correspondence regarding same.
[Letters held (c. 2004) at
Krishnamurti Foundation India
(http://www.kfionline.org )
Archive].
67. ^ For example, see Jayakar 1986
p. 133. Krishnamurti often spoke
about a sensation of "enormous
energy" while the process was
going on, and in this discussion
from the late 1970s he wondered
whether the pain accompanying the
process was the result of
procedures to "polish" his body so
it could accommodate this energy.
See also M. Lutyens 1988 John
Murray (JM), pp. 39-40.
68. ^ Vernon 2001 pp. 131-132. See
also M. Lutyens 1983 FSG, pp.
6-8, for description of
Krishnamurti's "new stature and
authority". M. Lutyens also offers
that because of these experiences,
"he became less vague and more
beautiful."
69. ^ Krishnamurti, throughout his
Notebook , strongly suggests that
these experiences, continuing
unabated at the time of its writing
in the early 1960s, served as
facilitators of, and conduits to, the
teaching and its public exposition.
J. Krishnamurti 1976 .
70. ^ M. Lutyens describes
Krishnamurti's conviction that
"Nitya was essential for K's
life-mission and therefore he would
not be allowed to die." ( M.
Lutyens 1975 FSG, p. 219).
Elsewhere, she mentions the
Theosophists' "assurances" about
Nitya's importance to the
"mission". ( M. Lutyens 1990 KFT,
p. 57).
71. ^ In the meantime, the rumors
concerning the messianic status of
Krishnamurti had reached fever
pitch as a visit to Sydney was
planned. Leadbeater had been
based there since 1914, and the
Theosophical Society had then
owned a local radio station. The
Star Amphitheatre was built in
1923O24 at Balmoral Beach on
Sydney Harbour as a platform for
the coming World Teacher .
According to sensational media
reportage, Krishnamurti was to
make a triumphant arrival, walking
on water through Sydney Heads .
Paralleling this increasing adulation
was Krishnamurti's growing
discomfort with it. See Gosling
2006 and Kohn 2001 .
72. ^ a b M. Lutyens 1975 FSG, pp.
220, 313 [in "Notes and Sources":
(note to) page 220]. Eyewitness
report by B. Shiva Rao, longtime
close friend of Krishnamurti. In
possession [c. 1975] of Mary
Lutyens.
73. ^ J. Krishnamurti 1926 . From the
editorial notes in the Herald of the
Star , the official bulletin of the
Order of the Star in the East .
74. ^ M. Lutyens quotes Krishnamurti
as stating, during a discussion in
1979, that "from 1922 (the year of
his experience at Ojai) he had
found his own language". M.
Lutyens 1983 JM, p. 234.
75. ^ M. Lutyens 1975 FSG, pp.
259-262; "Chapter 27: The
Kingdom of Happiness" pp.
227-235; "Chapter 29: Liberation"
pp. 242-248; "Chapter 30:
Revolutionary Pronouncements"
pp. 249-253. Jayakar 1986 pp.
70-74, and Vernon 2001 pp.
171-180.
76. ^ M. Lutyens 1975 FSG, p. 272.
The 1929 Star Camp commenced
on 2 August; Krishnamurti
delivered the so-called Dissolution
Speech the next morning. See J.
Krishnamurti 1929 for the
complete speech, and also D.
Rajagopal 1929 . [Both originally
published in the International Star
Bulletin , a successor of the Herald
of the Star ]. The Order held annual
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
Star Camps for its members on the
grounds of Castle Eerde (Ommen)
between 1924 and 1929. The
estate had been gifted to a trust
affiliated with the Order. Vernon
2001 p. 102.
77. ^ ISB 1929 . As reported by the
Order's International Star Bulletin .
a b c
78. ^ J. Krishnamurti 1929 .
79. ^ M. Lutyens 1975 Shambhala, pp.
280, 281.
80. ^ M. Lutyens 1975 FSG, p. 278.
Select news reports: Manchester
Guardian 1929 , New York Times
1929 . Related comments at Wood
1964 .
81. ^ While Krishnamurti did not deny
being the World Teacher , he
"baffled" his followers by
declaring that such status could be
"achieved by anyone". Vernon
2001 pp. 166-167. Several
decades later, in discussions with
close associates, Krishnamurti
described the World Teacher or
Maitreya association as "too
concrete" to be an explanation of
his life-story, and "not subtle
enough." M. Lutyens 1975 FSG, p.
234. M. Lutyens 1988 KFT, pp.
92-93. Jayakar 1986 pp. 439-440.
82. ^ "I think we shall have incessant
wrangles over the corpse of
Krishnamurti if we discuss this or
that, wondering who is now
speaking. Someone asked me: 'Do
tell me if it is you speaking or
someone else'. I said: 'I really do
not know and it does not matter'."
J. Krishnamurti 1972 p. 9. From
the 1927 "Question and Answer
Session" at Ommen.
83. ^ "I am going to be purposely
vague, because although I could
quite easily make it definite, it is
not my intention to do so. Because
once you define a thing it becomes
dead." Krishnamurti on the World
Teacher , from "Who brings the
truth", an address delivered at
Ommen, 2 August 1927. J.
Krishnamurti 1928 p. 43. [Weblink
in reference is from the
"Krishnamurti" section of the No
Reality (http://www.norea.net
/krishnamurti ) website (retrieved
2010-05-25). This is not an
official Krishnamurti-related
website].
84. ^ As noted previously. In the 1928
Ommen "Question and Answer
Session" he again reiterated and
expanded on these themes. See M.
Lutyens 1975 FSG, p. 262, and
related note on p. 315.
85. ^ Vernon 2001 p. 189. Besant at
some point had offered to resign as
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President of the Theosophical
Society, feeling unable to reconcile
its growing differences with
Krishnamurti. ( M. Lutyens 1975 89.
FSG, p. 236). Emily Lutyens had
written in the International Star
Bulletin that Krishnamurti left his
followers "naked and alone, their
foundations shattered". ( E. Lutyens
1928 p. 15). She also was desolate
over the ending of the Order and its 90.
World Teacher Project , and was
unable to comprehend or follow
Krishnamurtiœs new direction. ( M.
Lutyens 1975 FSG, p. 279). C. V.
Williams, citing Emily Lutyens
letters to Krishnamurti of 14
August and 16 September 1934
held [c. 2005] at the Krishnamurti
Foundation India
(http://www.kfionline.org ) Archive,
writes of her (E. Lutyens')
complaint that "he might not deny
being a world teacher but he
constantly denied being the 'World
Teacher' for whom Theosophists 91.
had given money" [emphasis in
original]. ( Williams 2004 p. 212
and related note 3 in p. 517 [in
"Notes"]). C. V. Williams 92.
describes these letters by Emily
Lutyens, which were prompted by
pleas from Krishnamurtiœs
associates for donations, as "rather 93.
stiff". She provides part of
Krishnamurtiœs response of 27
August 1934, also found in M.
Lutyens 1983 KFT, p. 30: "You
know mum I have never denied it
[being the World Teacher]. I have
only said it does not matter who or
what I am but that they should
examine what I say, which does not
mean that I have denied being the
W.T." [Emphasis in original]. 94.
86. ^ M. Lutyens considers the last
remaining tie with Theosophy to
have been severed in 1933, with
the death of Besant. M. Lutyens
1975 FSG, p. 285 [in
"Postscript"]. He had resigned
from the Society in 1930. M. 95.
Lutyens 1975 FSG, p. 276.
87. ^ J. Krishnamurti 1975 p. 21.
(Context-based weblink: para. 36
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=48&chid=56785&
w=%22All+authority+of+any+kind%22 )
retrieved 2010-04-30). Similar
remarks can be found in practically
every talk he gave after the
dissolution of the Order.
88. ^ J. Krishnamurti 1975 p. 19.
(Context-based weblink: para. 31
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=48&chid=56784&
w=%22Having+realized+that+we+can+depend+on+n
retrieved 2010-04-30).
^ J. Krishnamurti 1968 .
(Context-based weblink: para. 57
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=3&chid=3&
w=%22Order+is+necessary,+complete,+absolute,+inw
retrieved 2010-04-21).
^ Castle Eerde (Ommen) ,
previously owned by the van
Pallandt family. After the
dissolution of the Order
Krishnamurti continued to hold
meetings and camps at the estate
until the outbreak of World War II,
mainly at a 400-acre parcel that
housed the original campground,
and which was returned after the
war. The bulk of the estate had
been transferred back to the van
Pallandt family in 1931. M.
Lutyens 1975 FSG, p. 276 and M.
Lutyens 1983 KFT, p. 96.
^ M. Lutyens 1975 FSG, p. 276
and "Chapter 34: The Full Flower"
pp. 276-284. Jayakar 1986 pp.
79-85.
^ See Foundations 1997 . Includes
a Krishnamurti chronology and the
complete listing of every place that
he spoke at from 1923 to 1986.
^ J. Krishnamurti 1965 .
(Context-based weblink: para. 24
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=840&chid=5156&
w=%22You+know,+this+is+like+talking+things+ove
retrieved 2010-05-20). Also in J.
Krishnamurti 1992 p. 245.
Krishnamurti made similar remarks
in many of his talks and
discussions.
^ J. Krishnamurti 1975 p. 20.
(Context-based weblink: para. 33
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=48&chid=56784&
w=%22And+to+take+such+a+journey+we+must+trav
retrieved 2010-04-30).
^ Born in India and of Brahmin
descent, D. Rajagopal (1900-1993)
had been at age thirteen another of
Leadbeater's occult "discoveries"
(M. Lutyens 1975 FSG, p. 83) and
had moved in Krishnamurti's circle
since early youth. Regarded as an
excellent editor and organizer, he
was also known for his difficult
personality and high-handed
manner. Being practical-minded
and methodical, he was
temperamentally the opposite of
Krishnamurti. Upon Nitya's death,
he had promised Annie Besant that
he would look after Krishnamurti,
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
and replaced Nitya in his role as
Krishnamurti's frequent travel
companion and aide, and also as
official of the SPT. The Star
Publishing Trust had been
established several years prior;
originally based in Ommen, it was
reorganized and relocated to Los
Angeles following the dissolution
of the Order of the Star . Methorst
2003 "Chapter 12".
96. ^ The Rajagopals resided in the
house known as Arya Vihara
(Noble Monastery in Sanskrit
[Monier Williams Online Sanskrit-
English Dictionary Advanced
Search (http://www.sanskrit-
lexicon.uni-koeln.de/mwquery ) ,
retrieved 2010-09-16]), which was
part of a later addition to the
property. M. Lutyens 1983 FSG, p.
7. M. Lutyens 1990 KFT, p. 71.
Krishnamurti occupied the nearby
Pine Cottage , the original
residence. M. Lutyens 1983 KFT,
pp. 16, 29. In general, this
arrangement continued until the
1960s.
97. ^ M. Lutyens 1983 KFT, p. 17.
Vernon 2001 pp. 199-200,
comments on the business side of
the SPT, reporting that by then it
had become the principal source of
funding for Krishnamurti, his
associates, and his work, in
addition to other income from
donations and endowments . He
describes D. Rajagopal's
commercial accumen and rigorous
work routine, and contrasts it with
Krishnamurti's outlook, writing that
their personality differences
frequently led to "confrontations",
and offering that after the
relocation to Ojai, their
"relationship teetered ... between
strong affection and mutual
antipathy".
98. ^ Sloss 1993 pp. 111-112.
99. ^ Radha's autobiographical
account, Lives in the Shadow With
J. Krishnamurti , which publicly
revealed the extramarital
relationship between her mother
and Krishnamurti, was first
published 1991 in the UK by
Bloomsbury Publishing . The book
also contains a number of
allegations and controversial
statements, including the author's
opinions that Krishnamurti's
process may have been the result
of epilepsy (Sloss 1993 p. 61), or
at other times probably a
"performance" to attract female
attention ( Sloss 1993 pp. 308,
316). Rebuttal publications by
17 of 31
Krishnamurti associates ( M.
Lutyens 1996 ) and related
institutions ( KFA 1995 ) soon
followed. M. Lutyens specifically
addressed Sloss' opinions of the
process indicated above, and other
related statements in M. Lutyens
1996 "Chapter 32".
100. ^ The two also shared an interest
in education: Krishnamurti helped
to raise Radha, and the need to
provide her with a suitable
educational environment was one
of the reasons that led to the
founding of the Happy Valley
School in 1946. Sloss 1993
"Chapter 19: A School is Born" pp.
201-211. [p. 205 for the concerns
about Radha's schooling].
101. ^ The Rishi Valley School was
built on land purchased in the
mid-to-late 1920s. However, it
started operations after the
dissolution of the Order of the
Star . M. Lutyens 1975 FSG, pp.
199n, 267.
102. ^ M. Lutyens 1990 KFT, p. 87.
See also Vernon 2001 pp. 237-238.
When asked by an associate,
Krishnamurti enumerated the
following as his educational aims:
1. Global outlook - A vision of the
whole as distinct from the part;
there should never be a sectarian
outlook, but always a holistic
outlook free from all prejudice. 2.
Concern for humanity and the
environment - Humanity is part of
nature, and if nature is not cared
for, it will boomerang on
humankind. Only the right
education, and deep affection
between people everywhere, will
resolve our many problems
including the environmental
challenges. 3. Religious spirit,
which includes the scientific
temper - The religious mind is
alone, not lonely. It is in
communion with people and
nature. G. Narayan 1998 p. 64.
[Emphasis added. Krishnamurti's
reply as presented here is
non-verbatim , edited for brevity].
103. ^ As of March, 2010. List of the
Krishnamurti Foundation -
affiliated schools: J.Krishnamurti
Online (n/d) .
104. ^ "Surely a school is a place
where one learns about the totality,
the wholeness of life. Academic
excellence is absolutely necessary,
but a school includes much more
than that. It is a place where both
the teacher and the taught explore
not only the outer world, the world
of knowledge, but also their own
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
thinking, their own behaviour.
From this they begin to discover
their own conditioning and how it
distorts their thinking. This
conditioning is the self to which
such tremendous and cruel
importance is given. Freedom from
conditioning and its misery begins
with this awareness. It is only in
such freedom that true learning can
take place. In this school it is the
responsibility of the teacher to
sustain with the student a careful
exploration into the implications of
conditioning and thus end it." J.
Krishnamurti 1984 . From a
statement Krishnamurti originally
composed in 1975 for the Oak
Grove School (Ojai, California) ,
later revised by him and school
staff. Distributed at Ojai, 1984.
Grohe 1991 "[Chapter 3 (not
numbered):] Ojai".
105. ^ G. Narayan 1998 p. 54.
Krishnamurti's reply to a question
by the Vice-Chancelor of the Sri
Lanka University. G. Narayan, who
was Krishnamurti's nephew and
had been involved in his
educational projects for decades,
was present at the discussion and
adds that he felt like "hiding under
the table" upon hearing
Krishnamurti's verdict. However, in
a later private discussion,
Krishnamurti stated that a new
mind may yet emerge from the
schools, offering a silver lining "to
the whole cloud of our educational
effort." G. Narayan 1998 p. 56.
106. ^ M. Lutyens 1983 KFT, pages 17,
19, 20. Sloss 1993 p. 108.
107. ^ M. Lutyens 1975 FSG, p. 279.
[Emphasis in original].
108. ^ See M. Lutyens 1983 FSG, p. 21
for death threats against him by
religious nationalists while in
Bucharest in 1930. C. V. Williams
writes of an official ban of his
lectures in New Zealand in 1933 -
against which George Bernard
Shaw protested on his behalf.
Williams 2004 pp. 208-209. She
also describes a campaign against
him by Roman Catholic bishops in
Argentina in 1935. Williams 2004
p. 222. Young Derek Freeman ,
who later became a well-known
anthropologist , was one of those
who first encountered Krishnamurti
during the latter's then visits to
New Zealand. Their brief
association has been considered a
formative influence in Freeman's
professional and personal life.
Tuzin 2002 .
109. ^ Jayakar 1986 p. 301 discusses
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
changes in his language during the
1960s; in p. 296 she comments on
his special "use of language". M.
Lutyens 1983 JM, p. 234 quotes
Krishnamurti as stating during a
1979 discussion that "his
perception" of the teaching was
"not changing parallel to the
language."
110. ^ Krishnamurti sometimes
commented on the limitation of
language (and by extension, on the
limitation of thought ) as a tool to
convey the teaching. In the opinion
of Mary Lutyens, such limitation
was responsible for the
repetitiveness and the sometimes
obvious contradictions in his early
language. M. Lutyens 1983 JM, p.
63, and M. Lutyens 1975 FSG, pp.
281-282, 287. Jayakar 1986 p. 463
writes of Krishnamurti's "seeming
contradiction" during a discussion
held much later - and how she
reconciled it. In another occasion
where he was accused of
inconsistency, Krishnamurti
retorted, "to be consistent is to be
mechanical"; however in later
reference to this incident he
remarked that one could discern
the "undercurrent of unity" in the
teaching if one studied it "with
some care". G. Narayan 1998 p.
59.
111. ^ Williams 2004 p. 191.
112. ^ J. Krishnamurti 1936 .
(Context-based weblink: para. 18
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=132&chid=4492&
w=%22To+awaken+that+intelligence+there+must+be+the+deep+urge+to+know%22
retrieved 2010-03-09). Talk also
included in J. Krishnamurti 1991 .
113. ^ M. Lutyens 1983 KFT, p. 42.
Jayakar 1986 "Chapter 10: 'You
are the World'" pp. 105-116.
114. ^ "Is the comprehension of truth a
question of choice involving the
study of various theories,
arguments, and logical conclusions
which demand only intellectual
effort? Will this way lead us
anywhere? Perhaps to intellectual
argumentation, but a man who is
suffering desires to know and, to
him, concepts and theories are
utterly useless. Or is there another
way, a choiceless perception?... To
discern truth, thought must be
unbiased, mind must be without
want, choiceless." J. Krishnamurti
1936 . (Context-based weblink:
para. 12
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=132&chid=4492&
18 of 31
w=%22Is+the+comprehension+of+truth+a+question+of+choice%22
retrieved 2010-03-09).
115. ^ M. Lutyens 1983 KFT, p. 44.
See also J. Krishnamurti 1975 pp.
29-30: "We are occupied with one
little corner of consciousness
which is most of our life; the rest,
which we call the subconscious,
with all its motives, its fears, its
racial and inherited qualities, we
do not even know how to get into.
Now I am asking you, is there such
a thing as the subconscious at all?
We use that word very freely. We
have accepted that there is such a
thing and all the phrases and jargon
of the analysts and psychologists
have seeped into the language; but
is there such a thing? And why is it
that we give such extraordinary
importance to it? It seems to me
that it is as trivial and stupid as the
conscious mind - as narrow,
bigoted, conditioned, anxious and
tawdry. So is it possible to be
totally aware of the whole field of
consciousness and not merely a
part, a fragment, of it? If you are
able to be aware of the totality,
then you are functioning all the
time with your total attention, not
partial attention. This is important
to understand because when you
are being totally aware of the
whole field of consciousness there
[is] no friction. It is only when you
divide consciousness ... that there
is friction." [Krishnamurti, in this
and other instances, used the term
"subconscious" to mean what in
early 21st-century relevant
scientific literature is formally
called the unconscious ]. Weblink:
"Chapter 3"
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
text.php?tid=48&chid=56786 )
retrieved 2010-06-25. (Context at
document paragraphs 64-66).
116. ^ "Right meditation is really the
most wonderful phenomenon one
can experience." M. Lutyens 1983
FSG, p. 58. Quoting from
Krishnamurti letter of 31 August
1943 to Emily Lutyens held [c.
2004] at the Huntington Library ,
San Marino, California (Williams
2004 p. 526 [in "Notes": no. 19]).
He had been articulating his views
on meditation in general for several
years prior, but there was a new
emphasis on right meditation that
would become a constant: "Do you
know what right meditation is?
Don't you want to discover for
yourself the truth of the matter?
And will you ever discover that
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
truth if you accept on authority
)
what right meditation is? This is an
immense question. To discover the
art of meditation you must know
the whole depth and breadth of this
extraordinary process called
thinking. If you accept some
authority who says, 'Meditate along
these lines', you are merely a
follower, the blind servant of a
system or an idea. Your
acceptance of authority is based on
the hope of gaining a result, and
that is not meditation." J.
Krishnamurti 1964 p. 55.
(Context-based weblink:
paragraphs 166-167
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=22&chid=68523&
w=meditation ) , retrieved
2010-06-24). For another concise
commentary on meditation see the
latter part of "Chapter XV:
Experience - Satisfaction - Duality
- Meditation"
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
text.php?tid=48&chid=56797 ) in J.
Krishnamurti 1975 pp. 111-117.
Retrieved 2010-07-23.
117. ^ He also took the opportunity to
clarify his position on healing -
there were rumors, and people
would sometimes visit him seeking
healing - when answering a related
question in 1931: "I once had a
friend whom, by chance, I healed.
Some months later was taken to
prison for some crime. Which
would you rather have: a Teacher
) who will show you the way to keep
permanently whole, or one who
will momentarily heal your
wounds?" J. Krishnamurti 1931 p.
15. Mary Lutyens was convinced
Krishnamurti had genuine healing
as well as clairvoyant powers. She
wrote that he was loath to talk
about either, and not interested in
developing them. M. Lutyens 1975
FSG, pp. 282-283. See also
Williams 2004 pp. 328, 340,
370-372 for Krishnamurti's healing
sessions and related private
discussion with Vimala Thakar ,
and Jayakar 1986 pp. 87, 106, 438.
[The above concern so-called
spiritual (as opposed to
physiological ) healing, a term that
may also refer to faith healing or
therapeutic touch , among other
uses. It is unclear whether
Krishnamurti's reputed healing
ability had anything in common
with such practices].
118. ^ Encyclopedia Americana 2010 .
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
119. ^ Krishnamurti's circle of
acquaintances and friends during
this period in California included a
number of well-known individuals,
among them the composer Igor
Stravinsky , playwright Bertold
Brecht , novelist Thomas Mann , and
philosopher and mathematician
Bertrand Russell . He also met with
renowned actress Greta Garbo ,
who considered herself a "serious
spiritual student." Vernon 2001 p.
205.
120. ^ Bedford 1974 p. 361. Bedford
quotes Huxley's wife Maria stating
her impression of Krishnamurti as
"charming and amusing and so
simple." [p. 381]. In the induced
isolation of the war years, the
Huxleys and Krishnamurti became
very close. See pp. 403, 406, 422
of same.
121. ^ M. Lutyens 1990 KFT, pp. 92,
95-96. Huxley wrote the
comprehensive foreword to The
First and Last Freedom , a
Krishnamurti book that generated
considerable interest at the time of
its publication in 1954. Huxley,
Aldous (1954). "Foreword"
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
text.php?tid=30&chid=385 ) . in J.
Krishnamurti 1975 . pp. 9-18. J.
Krishnamurti Online. Serial No.
306. Retrieved 2010-07-08. He
also served as one of the original
trustees of the Happy Valley
School . Bedford 1974 p. 504.
122. ^ Vernon 2001 p. 209. See also J.
Krishnamurti 1943 . Currawong
Publishing was known as a
publisher or licencee of anti-war
pamphlets and books from a wide
variety of authors, as well as of
other works of political nature.
Pamphlet consists of talks in Ojai
and Pennsylvania during 1940,
originally published in that year by
the SPT.
123. ^ M. Lutyens 1983 KFT, p. 55.
124. ^ Vernon 2001 p. 210.
125. ^ Jayakar 1986 p. 98.
126. ^ Krishnamurti had been speaking
in Ojai since the early 1920s, and
annual camps had been organized
there since 1928. M. Lutyens 1990
KFT, pp. 47, 74.
127. ^ M. Lutyens 1983 FSG, pp.
59-60. Initially, Krishnamurti
(along with D. Rajagopal and
others) was a trustee of KWINC.
Eventually he ceased being a
trustee, leaving D. Rajagopal as
President - a turn of events that
according to M. Lutyens
constituted "a circumstance that
19 of 31
was to have most unhappy
consequences."
128. ^ According to Mary Lutyens, this
was first articulated in reply to a
question in Ojai in 1944. M.
Lutyens 1983 FSG, p. 61. For an
example, see J. Krishnamurti 1944 .
(Context-based weblink:
paragraphs 16, 18-19
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=176&chid=4532&
w=observer ) retrieved
2010-06-02).
129. ^ J. Krishnamurti 1956 .
(Context-based weblink: para. 3
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=570&chid=4889&
w=%22It+seems+to+me+that+the+real+problem+is+the+mind+itself%22
retrieved 2010-03-09).
130. ^ These included former freedom
campaigners from the Indian
independence movement . Vernon
2001 p. 219.
131. ^ See Jayakar 1986 "Chapter 11:
'Go and Make Friends with the
Trees'" pp. 117-130, for Pupul
Jayakar's (nee Mehta) eyewitness
account of the process . Jayakar
notes ( Jayakar 1986 p. 131) that
Krishnamurti asked them to keep
the incident secret, which they felt
was because he "did not wish it to
confuse the precision, clarity, and
directness of the teaching".
Krishnamurti made similar requests
of others through the years.
132. ^ Around 1950, Krishnamurti again
found himself embroiled - however
tangentially - in a lawsuit in India.
This time, concerning the legal
separation and custody case of
Nandini Mehta, Pupul's sister.
There was a charge she had been
influenced by Krishnamurti in
leaving her husband and initiating
the legal proceedings, actions that
were unprecedented in India.
Krishnamurti, in a series of talks in
India at the time had addressed
what he considered as the
"hypocricy of Indian society, the
moral stances of religious teachers
and householders, the inferior
position of the woman and her
bondage to her husband and his
family." Jayakar 1986 p. 156. Also
see pp. 157, 179-180 of same.
Eventually, the court disregarded
arguments of any improper
influence by Krishnamurti or the
teachings. However, because of
this and similar cases, adverse or
unflattering comments appeared in
the local and international press, a
segment of which apparently often
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
considered Krishnamurti as a ripe
celebrity-gossip subject. See
Williams 2004 pp. 299-301.
133. ^ J. Krishnamurti 1948 . "Only
when thought, which is the product
of time, ceases - then only is there
the real." (Context-based weblink:
para. 21
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=263&chid=4593&
w=%22Only+when+thought%22 )
retrieved 2010-09-07). See Jayakar
1986 p. 113. Also M. Lutyens
1983 KFT, "Chapter 7: The Ending
of Thought" pp. 72-80. M. Lutyens
considered this subject as one of
the more difficult to grasp.
134. ^ J. Krishnamurti 1971 p. 185.
(Context-based weblink: para. ) 646
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=5&chid=495&
w=%22Very+simply+put%22 )
retrieved 2010-08-31).
Krishnamurti's back-and-forth with
a "questioner" (actually his
personal secretary at the time)
following the quoted statement is
commented on at M. Lutyens 1983
KFT, pp. 172-173. Krishnamurti
elaborated on the ending of
thought often; another example can
be found at "[Chapter 66 (not
numbered):] Cessation of Thought"
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
text.php?tid=25&chid=61660 ) . J.
Krishnamurti 1956 pp. 169-171.
J.Krishnamurti Online. Serial No.
179. Retrieved 2010-08-31.
135. ^ Notwithstanding his repudiation
of all authority and its trappings,
Krishnamurti continued to
occasionally be the object of
unasked-for public admiration or
adulation, especially in India.
Jayakar 1986 p. 144. Vernon 2001
pp. 220, 246. This behavior
surprized, and sometimes
disturbed, a number of his
associates. Sloss 1993 p. 253.
Vernon 2001 pp. 255-256. As time
went by, his audiences' "spineless
devotion" would invite
Krishnamurti's derision; he was
similarly "infuriated" by the
"blank, inactive acceptance" of his
words. Vernon 2001 p. 231.
136. ^ J. Krishnamurti 1953 . See also
Williams 2004 p. 314.
137. ^ Among them the spiritual
teachers Ramana Maharshi
(Ramana 1958 pp. 46, 200),
Anandamayi Ma (Jayakar 1986 p.
144), and Vimala Thakar (Williams
2004 pp. 340-341).
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
138. ^ Jayakar 1986 pp. 144-145. In a
typical exchange, Anandamayi Ma
asked him, "Why do you deny
gurus? You who are the Guru of
Gurus". To which Krishnamurti
replied, "People use the guru as a
crutch".
139. ^ Such as discussions with the
Vedantin Swami Venkatesananda ,
the then Hindu [later Buddhist]
scholar Jagganath Upadhyaya, and
the Buddhist scholars Samdong
Rimpoche and Walpola Rahula .
See J. Krishnamurti 1987 "Part IV:
Two Conversations: J.
Krishnamurti and Swami
Venkatesananda" pp. 137-183, and
J. Krishnamurti 2003 . Also, J.
Krishnamurti 1985 "Chapter 1:
Illusion and Intelligence" pp. 1-23,
and J. Krishnamurti 1988
"[Chapter 1:] Discussion with
Buddhists: 7 November 1985"
through "[Chapter 3:] Discussion
with Buddhists: 11 November
1985" pp. 25-58 [pages
cumulative, chapters not
numbered].
140. ^ The two men had good rapport
and mutual admiration. After their
first meeting, in 1956, the Dalai
Lama characterised Krishnamurti
as a "great soul". Jayakar 1986 p.
203. Krishnamurti very much
enjoyed the Lama's company, and
by his own admission could not
bring up his anti-guru views,
mindful of the Lama's feelings.
Vernon 2001 p. 231.
141. ^ Nehru met with Krishnamurti
before and after he became prime
minister. Jayakar 1986 pp.
121-123, 142, 397. In his later
meetings, Nehru, then head of
government, was described as
"anguished" and "tired", facing
continuing political crises
following Indiaœs partition and
independence . He spoke of his own
confusion, and asked about
"disintegration" and about "right
action and thought". Krishnamurti
elaborated at some length, saying
in one instance, "Understanding of
the self only arises in relationship,
in watching yourself in relationship
to people, ideas, and things; to
trees, the earth, and the world
around you and within you.
Relationship is the mirror in which
the self is revealed. Without
self-knowledge there is no basis
for right thought and action." Nehru
asked, "How does one start?" to
which Krishnamurti replied, "Begin
where you are. Read every word,
every phrase, every paragraph of
20 of 31
the mind, as it operates through
thought." Jayakar 1986 p. 142.
142. ^ Among others, he was
acquainted with, and (by their
admission) influenced the works
of, the mythologist Joseph
Campbell (Blau 1995 p. 64), artists
Jackson Pollock (Britannica 2010 )
and Beatrice Wood (Blau 1995 p.
94), educator Terrence
Webster-Doyle and counterculture
author Alan Watts (Watts 1972 pp.
104-105, 111-112, 124). Eckhart
Tolle , author and speaker on
spiritual subjects, and well-known
self-help lecturer and author
Deepak Chopra , both named
Krishnamurti as one of their
influences. Parker 2009 p. 104
(Tolle), Blau 1995 p. 233
(Chopra). Writer and philosopher
Iris Murdoch also met with
Krishnamurti ( Blau 1995 p. 191),
but their video-taped discussion
failed to create a spark ( M.
Lutyens 1988 JM, p. 89).
143. ^ M. Lutyens 1983 FSG, "Chapter
10: Krishnamurti's Notebook" pp.
107-119. Those present were as
usual mystified and initially
alarmed by the visible effects of
the process . Again, several of them
also reported sensing the
(non-personified) presence , that
Krishnamurti referred to in a
contemporaneous journal he kept,
and which was much later
published as his Notebook .
144. ^ Britannica 2010 .
145. ^ Among other works, Bohm's
Wholeness and the Implicate
Order (Bohm 1980 ) embraces
several concepts also present in
Krishnamurti's teaching, such as
the proposition that the observer is
the observed . See "Chapter XV:
The Thinker and the Thought"
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
text.php?tid=30&chid=56852 ) . J.
Krishnamurti 1975 pp. 108-110.
J.Krishnamurti Online. Serial No.
306. Retrieved 2010-04-27. The
chapter is devoted to an exposition
of this idea - one out of many such
presentations that Krishnamurti
made over the years. Bohm was
attempting to apply a similar idea
to the field of quantum mechanics .
Another point of confluence was
the idea of nonlocality , a
postulated quantum-mechanical
property prominent in Bohm's
interpretation (Peat 1997 p. 221
onwards) whose action, he
believed, extended to the workings
of the mind. ( Peat 1997 p. 225.
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Bohm 1990 ). In similar fashion,
Krishnamurti held that true insight
on the part of a few could
profoundly affect human affairs,
and human consciousness as a
whole.
146. ^ Bohm would eventually serve as
a Krishnamurti Foundation and
school trustee. Peat 1997 p. 228.
147. ^ See Works by Krishnamurti for
a listing of published materials
containing discussions between
Krishnamurti and Bohm. Although
Krishnamurti's philosophy delved
into fields as diverse as religious
studies, education, psychology,
physics, and consciousness
studies, he was not at the time nor
arguably is he currently [c. 2003] ,
well known in academic circles.
Nevertheless, Krishnamurti held
individual discussions with a
number of scientists, and less
frequently within specially
arranged seminars or through
lecture series; among his
counterparts were physicists Fritjof
Capra and George Sudarshan ,
medical researcher Jonas Salk ,
biologist Rupert Sheldrake ,
psychiatrist David Shainberg, as
well as psychotherapists
representing various theoretical
orientations. See Martin 2003 for a
discussion on Krishnamurti and the
academic world.
148. ^ Peat 1997 p. 293.
149. ^ Peat 1997 pp. 285, 330. Their
falling out was partly due to
questions regarding Krishnamurti's
private behavior; on his part,
Krishnamurti questioned Bohm's
apparent lack of transformation.
Another issue was Bohm's
frustration with personality clashes
within the Krishnamurti institutions,
and his distaste for what he
considered as the exceedingly
"reverential" attitude of some
people in Krishnamurti's inner
circle - an attitude Krishnamurti
did not care to address, in Bohm's
view. Peat 1997 p. 284. Later, he
criticized certain aspects of the
teaching on philosophical,
methodological , and psychological
grounds. He also criticized what he
described as Krishnamurti's
occasional "verbal manipulations"
when deflecting challenges, and
after Krishnamurti's death he
became especially troubled by the
revelations concerning the long and
secret love affair that Krishnamurti
had had with Rosalind Rajagopal .
Peat 1997 pp. 305-306.
Eventually, he questioned some of
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
the reasoning concerning the nature
of thought and self, yet he never
abandoned his belief that
"Krishnamurti was on to
something." However, Peat 1997 p.
306, qualifies some of the criticism
by drawing attention to Bohm's
bouts of clinical depression . Peat
1997 "Chapter 15: Dialogue and
Disorder" pp. 282-302;
"Afterword" pp. 323-330; and also
pp. 217, 226-231, 250.
150. ^ Bohm was also distressed when
Krishnamurti more or less abruptly
distanced himself, with the
implication that Bohm had become
too dependent on him. Peat 1997 p.
285, also Alev 1997 .
(Context-based weblink: p. 2
(http://www.enlightennext.org
/magazine/j11/peat.asp?page=2 )
retrieved 2010-03-09). According
to his biographers, Krishnamurti
often employed this tactic when in
similar situations of perceived
dependency. Vernon 2001 pp. 223,
228.
a b
151. ^ Jayakar 1986 p. 369.
152. ^ Jayakar 1986 p. 277. Also
Vernon 2001 p. 231. M. Lutyens
comments on the "near vehemence"
with which Krishnamurti
sometimes approached the subjects
of his later talks and discussions,
such as in this example: "There is
an action, total, complete, holistic
action in which thought does not
interfere at all. Are you waiting for
me to tell you? Thatœs rather
cheap! The speaker does all the
work and you listen and say, 'Yes, I
agree'. What is the point of that?
But if you really, desperately want
to find out, like a drowning man
desperate to find some kind of
thing to hang on to, to save himself,
then like him you exert all your
energy." M. Lutyens 1983 JM, p.
221. From a talk at Saanen, July
1978. [Lutyens identifies the talk
as the "2nd Talk, 14 July 1978".
However J.Krishnamurti Online
lists it as the "3rd Talk, 13 July
1978". As of 2010 ]. Verbatim text:
J. Krishnamurti 1978 .
(Context-based weblink: para. 33
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=1279&chid=978&
w=%22There+is+an+action%22 )
retrieved 2010-04-29). His regular
admonitions - for the listeners to
actively test his words - were
taking a note of urgency, as seen in
the same talk para. 40
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
21 of 31
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
context.php?tid=1279&chid=978&
w=%22We+have+also+seen+that+thought%22 that ) is an illusion because our
(context-based weblink retrieved
2010-05-02): "That thought, stored
up in the brain as memory,
knowledge, those very brain cells
have become limited. For god's
sake see this... But when you have
an insight into all this, the very
brain cells are no longer limited.
The brain cells are functioning
totally differently. Do this, please,
do it! Don't say, 'Yes, how
marvellous', 'What a wonderful
speech that was' - which is all
romantic nonsense, emotionalism."
In another occasion he echoed his
earlier exasperation with his
audiences, which he had started
expressing after the dissolution of
the Order of the Star : he
remarked to a friend, after
addressing a large crowd in Santa
Monica in March 1970, that "he
felt he'd been singing to the deaf".
Williams 2004 p. 374.
153. ^ Williams 2004 pp. 385-386.
154. ^ Jayakar 1986 pp. 282-283.
Williams 2004 pp. 386-387, briefly
discusses the relationship between
Krishnamurti and then
contemporary counterculture , as
well as his influence on the
Western intelligentsia of the time.
See also Vernon 2001 p. 230, for
information on the talks at Saanen,
and pp. 234-235 for a background
on the events of the 1960s and
Krishnamurti's position.
Krishnamurti had started giving
regular talks in universities and
colleges at that time, while the
meetings at Saanen were held
annually from 1961 to 1985.
155. ^ "The content of our
consciousness is the common
ground of all humanity... Your
consciousness, what you think,
what you feel, your reactions, your
anxiety, your loneliness, your
sorrow, your pain, your search for
something that is not merely
physical but goes beyond all
thought, is the same as that of a
person living in India or Russia or
America. They all go through the
same problems as you do, the
same problems of relationship with
each other, man, woman. So we are
all standing on the same ground of
consciousness. Our consciousness
is common to all of us and
therefore we are not individuals.
Please do consider this. We have
been trained, educated, religiously
as well as scholastically, to think
that we are individuals, separate
souls, striving for ourselves, but
consciousness is common to all
mankind. So we are mankind. We
are not separate individuals
fighting for ourselves. This is
logical, this is rational, sane. We
are not separate entities with
separate psychological content,
struggling for ourselves, but we
are, each one of us, actually the
rest of human kind." J.
Krishnamurti 1982 p. 86. (From a
talk in Amsterdam , 19 September
1981. Context-based weblink:
para. 144
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=8&chid=56905&
w=%22The+content+of+our+consciousness+is+the+c
retrieved 2010-06-20).
156. ^ "Violence and its opposite must
always contain violence - the
observer who is violent, perceives
that he is violent and creates the
opposite which is non-violence, as
an idea... The good is not the
opposite of evil, but one has this
tendency of the evil, which is to do
harm, to get angry, to be violent, to
be acquisitive, greedy, envious and
so on, and realizing that, one
demands to be good. The very
demand creates the opposite, so in
that way there is no change at all ...
if you deny hate, envy (deny it, not
build resistance against it, not
escape from it, nor accept it) ... in
that very denial is the positive
which is love in which there is no
hate. Love is not the opposite of
hate." J. Krishnamurti 1967 .
(Context-based weblinks:
paragraphs 514
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=18&chid=591&
w=%22Violence+and+its+opposite+must+always+co
, 288
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=18&chid=591&
w=%22if+you+deny+hate,+envy%22
retrieved 2010-03-09).
157. ^ Krishnamurti stated there was a
need for "a new brain": a "radical",
physical, "mutation" of the brain
cells that would wipe out
unnecessary baggage accumulated
in human consciousness throughout
its evolutionary history. This
would then "naturally" result in
direct perception of present reality,
unencumbered by the filters of past
experience. According to
Krishnamurti, such mutation -
regeneration of the brain - can only
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
happen instantaneously and in toto ;
otherwise the old consciousness, in
self-defense, will use the
intervening time to distract from
the task and so avoid its death. He
constantly reminded his audience
to be aware of such actions by the
"old" brain, and also to realize that
"actually seeing" the need for a
new brain as a matter of fact,
objectively, and without judgement
(and therefore without pondering it
in time), can bring about the
change. Among others, see Jayakar
1986 pp. 411-412. And J.
Krishnamurti 2000 pp. 100-105,
which comprise a partial record of
J. Krishnamurti 1983 . Also,
several of his talks contained in J.
Krishnamurti 1992 , including J.
Krishnamurti 1962 . [See
neuroplasticity , which posits that
the anatomy of the brain changes
through experience, and that new
neural connections can appear in
areas of the brain that were
previously considered immutable.
Also neurotheology , and d'Aquili
1999 ].
158. ^ Krishnamurti denied that there
had been any "inner change" in
himself, or any evolution in the
teaching, "since the beginning".
The only changes he admitted were
in "expression, vocabulary,
language, and gesture." In reply to
question by Pupul Jayakar at
Brockwood Park, 11 June 1978. J.
Krishnamurti 1995 pp. 15-16. This
was in line with one of
Krishnamurti's later themes, the
non-existence of psychological
time , by which he refuted any
psychological, inward, evolution or
"becoming". This was also
elaborated in several 1980
discussions with David Bohm
which were published as The
Ending of Time in 1985 by Harper
& Row (J. Krishnamurti 1985 , see
also M. Lutyens 1988 JM, p. 19),
and in discussions with Jonas Salk
in 1983. ( M. Lutyens 1988 JM, pp.
69-70). This concept was - in the
opinion of his biographers - one of
the harder to understand ideas that
Krishnamurti introduced, along
with the interrelated concepts of
the limitation of thought , and of
the ending of thought .
159. ^ J. Krishnamurti 1996 p. 257.
Originaly composed by
Krishnamurti 21 October 1980. It
was later minimally edited by him.
Full text: J. Krishnamurti 1980 . In
a 1974 discussion with associates
in India, he answered a related
22 of 31
question succinctly: "You were
asking, 'what is the teaching?'
Right? I say, the teaching says,
'Where you are the other is not'."
[Emphasis in original]. Jayakar
1986 p. 310.
160. ^ Jayakar 1986 pp. 340-343.
Jayakar was a close friend and
biographer of Indira Gandhi, and
had been a political and cultural
activist in India since the end of
World War II. Background
information on the State of
Emergency in India: Indian
Emergency (1975-1977) .
161. ^ A fifth Foundation was organized
later. See KFA 1969 . "Excerpt
from the document establishing the
Krishnamurti Foundation of
America, in 1969." [Similar in all
Foundation charters]. The various
institutions were not always free of
problems. There had been
recurring questions about how at
least some of them should
implement their mandate ,
occasional clashes of personalities,
and difficulties with finances.
Krishnamurti had taken a hands-off
approach towards the running of
the schools and other institutions,
but in several instances - and to his
declared discomfort - he had to
intervene, "relentlessly"
questioning his associates, some of
whom felt they were under undue
pressure. School trustees
considered the lack of clear,
well-defined direction set by
Krishnamurti as putting them in a
difficult position, while he
apparently feared that any rigid
direction set by him could become
more important than fulfiling the
schools' objectives. Jayakar 1986
pp. 282, 283-289, 308. M. Lutyens
1983 KFT, pp. 193-195. Also
Vernon 2001 p. 238. [There is
general agreement among his
biographers that at the time of
Krishnamurti's death (February
1986) the institutions appeared to
be running smoothly, overseeing
what was by then estimated to have
had collectively become a multi-
million US dollar worldwide,
efficient operation].
162. ^ Following the dissolution of the
Order of the Star , D. Rajagopal
had been the head or co-head of a
number of successive corporations
and trusts, chartered to publish
Krishnamurti's talks, discussions
and other writings, and also to
organize and finance his itinerary.
163. ^ Lilliefelt 1995 . The complicated
settlement dissolved the K & R
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Foundation (a previous entity), and
transferred assets to the
Krishnamurti Foundation of
America (KFA). However certain
disputed documents remained in
the possession of D. Rajagopal (it
was agreed they would be donated
to The Huntington Library in San
Marino, California , upon his
death), and he received partial
repayment for his attorney's fees.
Erna Lilliefelt, a founding trustee
of the KFA, was the person
principally involved with the
litigation on behalf of Krishnamurti
and the KFA. Mary Lutyens placed
the preponderance of responsibility
for the acrimony of the lawsuits -
and resulting damage to
Krishnamurti's reputation - on the
Rajagopals. In her view, they
harbored personal animosity,
related to their loss of influence in
Krishnamurti's life. See M. Lutyens
1996 , for her account of the
troubled relationship. Radha
Rajagopal Sloss, in Sloss 1993 ,
offers a different assessment.
"Chapter 28: A New Circle in the
Shadow" and "Chapter 29: The
Wheels of Justice" pp. 285-302
[cumulative] of same, are specific
to the litigation and to Rajagopals'
position.
164. ^ The rift had started several years
before the legal complaints were
filed; the ending, in the late 1950s,
of the long love affair between
Krishnamurti and Rosalind
Rajagopal also damaged their
friendship, ( Sloss 1993 "Chapter
24: India Revisited" pp. 250-256.
M. Lutyens 1996 "Chapter 22"),
while since the early 1960s D.
Rajagopal no longer accompanied
Krishnamurti or acted as his aide -
a function undertaken in late 1964
by Alain Naude, a young South
African who Krishnamurti
originally met in 1963, and
afterwards by Mary Zimbalist (nee
Taylor, 1915-2008) a New Yorker
from a well-known family who
attended him for almost two
decades, until his death. See M.
Lutyens 1983 FSG, p. 128 for
Naude and p. 60 for Zimbalist.
Also M. Lutyens 1988 KFT, p. 14.
165. ^ As of 2010 . See Jayakar 1986
pp. 132-133, 292-293, 407-409,
439-440. M. Lutyens devotes the
bulk of several chapters to some of
these discussions, including M.
Lutyens 1983 KFT, "Chapter 20:
Who or What is Krishnamurti?" pp.
220-232; "Chapter 21: The Source
of all Energy" pp. 233-238. See
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
also Vernon 2001 pp. 248-251.
166. ^ The existence of the process , its
long history, and its effects, were
originally revealed to the general
public in 1975, thanks to the first
volume of M. Lutyens' biography
of Krishnamurti. ( M. Lutyens
1975 ). First hand, in-depth
descriptions can be found in
Krishnamurti's Notebook . (J.
Krishnamurti 1976 ). M. Lutyens
devoted a whole chapter to this
book in the second volume of her
biography. Briefly, she also
mentioned what she thought were
"valid" objections raised against its
publication - and Krishnamurti's
responses to these objections. ( M.
Lutyens 1983 FSG, "Chapter 10:
Krishnamurti's Notebook" pp.
107-119. See p. 119 for the
objections to publication). In
previous years Krishnamurti had
asked the people who were present
at, or knew about, the process , not
to talk of it. When Emily Lutyens
tried to include an account in her
autobiography in 1954 ( E. Lutyens
1954 ), Krishnamurti forbade her to
publish it, though he agreed to its
"expurgated" publication three
years later. ( Vernon 2001 pp.
227-228). Roland Vernon states
that Krishnamurti "clearly
believed, with good reason, that the
sensationalism of his early story
would cloud the public's
perception of his [then] current
work".
167. ^ Vernon 2001 p. 269. M. Lutyens
describes a related discussion held
in 1979, writing that at the time
Krishnamurti seemed as eager as
herself to "make the discovery".
He additionally remarked that if he
had deliberately sat down to write
the teaching he doubted he could
produce it. M. Lutyens 1983 JM,
p. 224 onwards.
168. ^ He stated that evil exists, but not
as opposite to goodness, rather as
something completely alien and
unrelated to it. Jayakar 1986 pp.
293, 442. Also see the 2nd
discussion with Alain Naude, J.
Krishnamurti 1987 p. 124 onwards.
169. ^ M. Lutyens 1983 KFT, pp. 71,
226, 230, 234.
170. ^ M. Lutyens 1983 KFT, pp.
226-227, 228, 230. Also M.
Lutyens 1988 KFT, pp. 8, 31, 62,
100, 137 and "Introduction" pp.
1-12, which includes a brief
overview of the subjects of these
discussions.
171. ^ He seemed certain that everyone
should be able to grasp the
23 of 31
teaching. He stated that if the mind
required to do so was unique to
him then "it is not worth anything."
M. Lutyens 1983 JM, p. 227. From
the previously noted discussion of
1979, which was recorded by Mary
Zimbalist.
172. ^ M. Lutyens 1983 JM, pp.
235-237. Krishnamurti, when in the
company of close friends,
sometimes acted or spoke in a
mystifying manner, as when he told
Mary Zimbalist in 1985: "There
are things you don't know.
Enormous, and I can't tell you." M.
Lutyens 1988 JM, p. 115.
173. ^ M. Lutyens 1983 KFT, pp.
237-238. Statement dictated by
Krishnamurti to Mary Zimbalist, 21
February 1980. Krishnamurti uses
the third person in this statement.
He later spoke of these particular
experiences in other occasions,
mentioning them in the discussion
with David Bohm of 1 April 1980,
see J. Krishnamurti 1985 p. 18.
(Context-based weblink: para. 146
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=31&chid=56824&
w=%22One+night+in+India%22 )
retrieved 2010-08-04).
174. ^ J. Krishnamurti 1985 p. 18.
Discussion with David Bohm, 1
April 1980. [Emphasis in original].
(Context-based weblink: para. 148
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=31&chid=56824&
w=%22as+I+have+been+talking+for+sixty+years%22
retrieved 2010-08-15).
175. ^ M. Lutyens 1988 JM, pp. 84-85,
95. Transcript of the 1985 talk: J.
Krishnamurti 1985 . Video of same:
J. Krishnamurti 2007 . [Part 1 of 8.
Duration 9 min 32 sec. Uncredited
original source. Not an official
release]. Krishnamurti had been
invited to speak in both occasions
by the UN Chapter of the Pacem in
Terris Society , a spiritual and
social action organization named
after the Pacem in Terris encyclical
of Pope John XXIII, Angelo
Giuseppe Roncalli .
176. ^ a b c Herzberger, Radhika.
"Introduction". in J. Krishnamurti
1988 . pp 9-21. Radhika
Herzberger, Pupul Jayakar's
daughter, was an associate and
friend of Krishnamurti in India.
177. ^ For example, in 1970, at age 75,
Krishnamurti made 130 public
appearances around the world.
Williams 2004 p. 375. These were
in addition to frequent private
meetings with individuals and
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
small groups.
178. ^ Roland Vernon writes that "his
medical record reads like a
catalogue of illnesses" and he adds
that "his physical resistance to
decay was spurred on by a mental
capacity that he believed was
increasing with age". Vernon 2001
pp. 239-240. In the same passage,
he comments on Krishnamurti's
lifestyle, mentioning his frugal
eating habits, lifelong
vegetarianism, abstinence from
alcohol, tobacco, caffeine and
other stimulants , also describing
his regular daily exercise routine.
Apparently Krishnamurti never
took any type of recreational drug,
hallucinogen , or narcotic, and he
refused or resisted remedial drugs,
with the exception of prescribed
medication - to which he often had
adverse reactions.
179. ^ M. Lutyens 1990 KFT, pp. 187,
189. Jayakar 1986 p. 496.
180. ^ Verbatim transcript: J.
Krishnamurti 1986 . Video: J.
Krishnamurti 2007 . [Part 1 of 7.
Duration 9 min 54 sec. Uncredited
original source. Not an official
release].
181. ^ J. Krishnamurti 1988 pp.
147-148. (Context-based weblink:
paragraphs 811-812
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=15&chid=69166&
w=%22genetic+engineering%22 )
retrieved 2010-06-24).
182. ^ J. Krishnamurti
) 1988 p. 152.
[Emphasis in original]. Weblink:
"Chapter 11"
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
text.php?tid=15&chid=69166 )
retrieved 2010-06-25. (Context at
document paragraphs 820-821).
183. ^ M. Lutyens 1983 FSG, p. 171
and J. Krishnamurti 1970 .
Statement of Krishnamurti
published in all Foundation
bulletins regarding interpretations
of his message. However, in a
1973 meeting of the trustees of the
Krishnamurti Foundations, he said
that separately from publishing
books and archiving his works, he
also wanted them to impart the
"perfume" of the teaching, so that
the "flowering" would not "wither
away". He added that he had no
idea how this could happen: "How
is the perfume to be carried on? I
donœt know o Iœll leave it to you!
My wish is that the perfume should
be carried on, but I canœt do
anything about it." M. Lutyens
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Jiddu Krishnamurti - Wikipedia, the free encyclopedia
1983 KFT, pp. 193-195. M.
Lutyens (who was present) wrote,
"It seemed to me that he was now
on rather dangerous ground; he did
not want interpreters yet he was in
a sense licensing us to interpret
him after his death on the grounds
that we were preserving 'the
perfume' of his teaching." [p. 195].
Krishnamurti made similar remarks
in a 1976 meeting of the
Foundations' trustees. ( M. Lutyens
1983 KFT, pp. 215-216).
184. ^ Trustees of the Krishnamurti
Foundation India 1986 . "Under no
circumstances will the Foundation
or any of the institutions under its
auspices, or any of its members set
themselves up as authorities on
Krishnamurtiœs teachings. This is in
accordance with Krishnamurtiœs
declaration that no one anywhere
should set himself up as an
authority on him or his teachings."
See also M. Lutyens 1983 FSG, p.
233.
185. ^ M. Lutyens 1990 JM, p. 206,
and related note 85, p. 219 [in
"Notes"]. "Verbatim transcription"
from audio tape-recording made 7
February 1986, held [c. 1990] at
the Brockwood Park archives,
Krishnamurti Foundation Trust
(http://www.kfoundation.org ) .
Excerpt: "I was telling them this
morning O for seventy years that
super-energy O no O that immense
energy, immense intelligence, has
been using this body. I donœt think
people realize what tremendous
energy and intelligence went
through this body... Nobody,
unless the body has been prepared,
very carefully, protected and so on
O nobody can understand what
went through this body. Nobody.
Donœt anybody pretend. Nobody. I
repeat this: nobody amongst us or
the public know what went on...
You wonœt find another body like
this, or that supreme intelligence,
operating in a body for many
hundred years. You wonœt see it
again. When he goes, it goes...
Theyœll all pretend or try to
imagine they can get into touch
with that. Perhaps they will
somewhat if they live the
teachings." [ Em dashes (O)
represent pauses in Krishnamurti's
speech]. Earlier the same day, in
answering a letter from an
associate, he had written, "if you
all only knew what you have
missed - that vast emptiness". M.
Lutyens 1988 KFT, p. 148.
"Scribbled" by Krishnamurti "on
24 of 31
the side" of letter, dated 5
February 1986, by longtime
associate Mary Cadogan .
186. ^ a b M. Lutyens 1983 FSG, p.
119.
187. ^ In his later informal discussions
with close associates Krishnamurti
wondered whether he was a
"freak", a biological oddity, and if
so, whether this rendered the
teaching useless and inapplicable.
He stated that even if him being a
"freak" was actually the case (he
was unsure of this himself),
"anyone can accept the teaching,
see the truth of it. If you make the
freak important it rules out
everything else." From a
discussion with Mary Lutyens, 15
June 1979, Brockwood Park.
Recorded by Mary Zimbalist. M.
Lutyens 1983 KFT, p. 230. See
also p. 227 of same.
188. ^ Krishnamurti had made his final
wishes known during the last
meeting (at bedside) with trustees
of the Foundations and close
associates, a few days before he
died. M. Lutyens 1988 KFT, pp.
144-145; "Chapter 12: '...if they
live the teachings' " pp. 148-154,
describes his last days and final
illness. Also see M. Lutyens 1990
KFT, p. 201n. Select obituaries :
Saxon 1986 , Weatherby 1986 .
189. ^ [Time-sensitive information in
this section is current as of
mid-2008 unless otherwise
specified].
190. ^ Among other projects is an effort
to collect the entire body of his
work into a coherently edited
master reference entitled The
Complete Works of J.
Krishnamurti: 1910-1986 . KFA
2004 .
191. ^ See Foundation websites listed
in section External links .
192. ^ One such project is a Teaching
Academy , an introduction to the
holistic educational philosophy of
Krishnamurti targeted at educators.
KFA 2008 .
193. ^ KFT (n/d) .
194. ^ Not linked to the official
Foundations or their affiliates. See
KAE (n/d) for a listing. [From a
Krishnamurti Association in New
Zealand (KANZ)
(http://www.krishnamurti-nz.org/ )
project (retrieved 2010-05-25)].
195. ^ Roland Vernon summarized some
of these developments between the
years 1986 and 2000. He also
commented on the [continuing, as
of early 2010] relative paucity of
"official" material regarding
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Krishnamurti's early life, and of his
talks, discussions, and writings
prior to 1933. He considered this
as the Foundations' way of
de-emphasizing Krishnamurti's
association with the Theosophical
Society and the World Teacher
Project , and as following
Krishnamurti's own assertion of
being "unconditioned by his past",
and of his further assertion that his
"mature teaching" was devoid of
Theosophical influence. Vernon
2001 pp. 261-265. See also Works
about Krishnamurti .
196. ^ Sloss 1993 . Radha Rajagopal
Sloss was the daughter of
estranged Krishnamurti associates
Rosalind Rajagopal (nee Williams)
and Rajagopal Desikacharya
(commonly D. Rajagopal). She had
spent her childhood at Arya Vihara
(part of Krishnamurti's residence),
and while growing up she
considered him an extension of her
family.
197. ^ Kanga 1991 . Review of Sloss'
book in the Times Literary
Supplement . See also letter by
Beatrice Wood , who had been a
decades-long adherent of
Krishnamurti. The Link 1994 pp.
27-28. [Newsletter by
Krishnamurti associate Friedrich
Grohe. Wood letter "reprinted with
permission"].
198. ^ In 1995, the KFA issued a
16-page pamphlet in an attempt to
address some of the issues raised
by Sloss' book. KFA 1995. The
pamphlet includes partial
transcripts of audio tape-recorded
conversations between
Krishnamurti and KFA trustees that
took place in January and March
1972, wherein Krishnamurti
responds to related questions. [The
matter of the extramarital affair had
arisen in the course of the then
(1972) ongoing legal dispute with
D. Rajagopal, see also M. Lutyens
1996 "Chapter 27" through
"Chapter 30"].
199. ^ M. Lutyens 1996 . Roland
Vernon, while acknowledging that
"history will not view Krishnamurti
in quite the same light", questions
the ultimate impact of Sloss'
revelations when compared to
Krishnamurti's body of work as a
whole, adding his opinion that the
"injury was in the degree to which
people's rigid assumptions about
Krishnamurti had been shattered".
Vernon 2001 pp. 202-204.
200. ^ Nearing 1992 pp. 62-64. Helen
Nearing (nee Knothe) devotes a
25-09-2010 21:16
Jiddu Krishnamurti - Wikipedia, the free encyclopedia
chapter in this book to her
relationship with Krishnamurti, who
had fallen in love with her in the
1920s: "[Chapter 5 (not
numbered):] The Young
Impressionable Krishnamurti" pp.
36-65. Includes her description of
a 1923 recurrence of the process at
Ehrwald , Austria, during which she
attended him. After a meeting
decades later (where Krishnamurti
hardly recognized her) she formed
the impression he was by then
unable to have normal personal
relationships.
201. ^ After the dissolution of the
Order of the Star , Emily Lutyens
was on occasion another - private -
critic of Krishnamurti in this
regard, as evidenced by letters
addressed to him. See M. Lutyens
1990 KFT, p. 88 and in p. 217
related note 39 [in "Notes"].
Quoting from Emily Lutyens' letter
of August 1935 held [c. 1990] at
the Brockwood Park archives,
Krishnamurti Foundation Trust
(http://www.kfoundation.org ) .
Emily Lutyens was also wondering
whether he was "escaping from
life", adding that he was "always
'retreating'." Williams 2004 p. 212
(and p. 517, note 3 [in "Notes"]),
quoting from her letters of 14
August and 16 September 1934
held [c. 2005] at the Krishnamurti
Foundation India
(http://www.kfionline.org ) Archive.
However, in the 16 September
1934 letter Emily Lutyens stated
that she still "loved him with all
her heart."
202. ^ Among critics, a particularly
vociferous one had been U.G.
Krishnamurti . His criticism
encompassed J. Krishnamurti's
private life, his method of
exposition of the teaching, and the
teaching itself. Vernon 2001 pp.
257-258.
203. ^ Skitt, David (2000). "Editor's
Introduction: Philosophy without
Boundaries". in J. Krishnamurti
2000 . pp. xi-xxvii. Skitt, who calls
Krishnamurti's style "emphatic",
proposes a context for such
emphasis and also repeats the
previously noted arguments
regarding the limitations of
language, and the special, evolving
meaning Krishnamurti gave to
certain terms.
204. ^ Among many other instances,
Krishnamurti commented on the
nature of the enquiring mind in J.
Krishnamurti 1977 : "And to
investigate together you need a
25 of 31
http://en.wikipedia.org/wiki/Jiddu_Krishnamurti
certain quality of mind that is
meditative, that is not jumping to
conclusions, that is not affirming or
rejecting, but investigating -
investigating without any prejudice,
without any conclusion, without
any end. After all that is a good
scientist - not the scientist that is 209. ^ "Time is the enemy of
employed by governments, but the
scientist who really wants to find
truth, at whatever level."
(Context-based weblink: para. 8
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=1237&chid=939&
w=%22And+to+investigate+together+you+need+a+certain+quality+of+mind+that+is+meditati
retrieved 2010-03-09).
Krishnamurti often linked this issue 210. ^ Krishnamurti often related such
with another recurrent theme, his
contention that the human brain is
deeply conditioned by evolution,
experience, tradition, and culture .
For example, see J. Krishnamurti
1955 .
205. ^ J. Krishnamurti 1986 . (Context
at document paragraphs 6-7). In
this quote, Krishnamurti refers to
himself in both third and first
person.
206. ^ C. Jinarajadasa , a long time
friend in India who eventually
became president of the
Theosophical Society, had pointed
out to him in the 1930s that he
(Krishnamurti) had "disciples"
whether he wanted to or not.
Williams 2004 p. 191. C. V.
Williams adds, "that Krishnamurti
was a guru with followers who
disavowed other gurus who had
followers was a charge that would
be levelled against him for the rest
of his life. Jinarayadasa [alt.
spelling] realized the inescapability
of the situation." See also Vernon
2001 pp. 187, 262.
207. ^ M. Lutyens 1983 KFT, p. vii [in
"Foreword"].
208. ^ Vernon 2001 p. 245. The
sometimes purposeful vagueness
that Krishnamurti had invoked
decades prior - when discussing
the World Teacher issue -
continued until the very end. In his
last public talk, while speaking
about meditation, and after
asserting that "unfortunately" there
is a "different kind of meditation",
one unrelated to any idea or
practice that the world normally
associates with the term, he
proceeded: "I mustn't describe it to
you. I mustn't describe it because
then you'll go off on descriptions.
If I describe it, the description is
not the real." From the 3rd Public
Talk in Madras, 4 January 1986. J.
Krishnamurti 1988 p. 150.
(Context-based weblink: para. 816
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=15&chid=69166&
w=%22If+I+describe+it,+the+description+is+not+the
retrieved 2010-06-24).
perception." J. Krishnamurti 1993
p. 30. From the entry of 15 March
1983. (Context-based weblink:
para. 72
(http://www.jkrishnamurti.com
/krishnamurti-teachings/view-
context.php?tid=16&chid=609&
w=%22Time+is+the+enemy+of+perception%22
retrieved 2010-06-24).
liberation with sudden, unforced -
and thereby impersonal - attention
to the present moment, that is
"total" and "complete". According
to Krishnamurti, such "total
attention" would be accompanied
by a stoppage of the brain's
"chatter". The brain would then be
"completely quiet"; however,
thanks to the completeness of its
attention, it would simultaneously
also be sharply poised and
"awake". Krishnamurti held that
such a brain would have "infinite
space" or "potential" (he compared
it to a frictionless, highly charged
dynamo ), as well as "tremendous
energy". Further, that the genuine
existence of such a state would
immediately and irrevocably cause
the collapse of the "petty", limiting,
and limited, personality -based
structures and modes of thinking
that the human brain has evolved
throughout its existence. It was
Krishnamurti's contention that such
"revolutionary" psychological
transformation would be
accompanied by similar physical
changes on the cellular level [of
the brain]. Additionally, he
differentiated between the now
discarded personal thinking, and
impersonal applications of thought
like the learning of a foreign
language, or the mental effort
required in the building of a bridge;
such thinking he considered both
obvious and necessary. The
continuous application of this
"insight" into liberation - that it
may entail the harmonious
coexistence of impersonal thought
with the complete absence of all
thought - is hindered by "absurd"
attempts to consciously impose
such harmony. Krishnamurti argued
that all attempts by thought to
capture any sudden, momentary
25-09-2010 21:16
Jiddu Krishnamurti - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Jiddu_Krishnamurti

glimpse of such insight prevent its
continuation. Among other
instances, see J. Krishnamurti
1970 , for a more thorough
exposition of the above and
explicit "dynamo" reference in the
context described here. For another
example of comments on inward
space see J. Krishnamurti 1983 .
(Context-based weblink:
paragraphs 10, 12-13, 24
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=1568&
chid=1265&w=space ) . Retrieved
2010-05-31). Comments on the
obstacles to insight posed by
thought at J. Krishnamurti 1972 .
(Context-based weblink:
paragraphs 20, 22-23
(http://www.jkrishnamurti.org
/krishnamurti-teachings/view-
context.php?tid=1025&chid=727&
w=harmon) retrieved 2010-07-11).
211. ^ Such as the martial artist and
performer Bruce Lee (Thomas
1994 p. 270), the writer Svetlana
Peters (nee Stalin, see M. Lutyens
1988 JM, pp. 76-77), and the rock
band Live , whose recording Mental
Jewelry has many lyrical
references to Krishnamurti's
teachings. ( Live 1991 ). For an
account of spontaneous
realization , see Frazier 2007 and
related website
(http://www.janfrazierteachings.com
/blog/ ) (retrieved 2010-03-09).
Frazier names J. Krishnamurti as
one of her inspirations. Frazier
2007 pp. 183-184, 200 ["About the
Author"].
212. ^ Roland Vernon states that such
complaints surfaced with some
regularity in his audiences'
questions over a period of five
decades. He adds that
Krishnamurti often addressed these
complaints, starting as far back as
the 1920s, quoting him from 1928:
"A surgeon who sees a disease that
is eating up a man, says, in order to
cure him I must operate. Another
less experienced comes, feeds him
and lulls him to sleep. Which
would you call the more
compassionate? You want comfort,
that comfort which is born of
decay." Vernon 2001 p. 173.
Krishnamurti quote from J.
Krishnamurti 1928 p. 12.
213. ^ M. Lutyens 1988 KFT, pp.
148-149; "Chapter 12: '...if they
live the teachings' " pp. 148-154.
Failing that, he often implored his
audience to at least grasp the
teaching intellectually.
214. ^ Krishnamurti responses in
interviews: Montgomery 1982 ,
Ingram 1983 .
215. ^ M. Lutyens 1988 JM, pp. 28-29.
From a meeting at Gstaad ,
Switzerland, August-September
1980.

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External links
Jiddu Krishnamurti Online (http://www.jkrishnamurti.org/ ) - Official J. Krishnamurti inter-organizational website
whose mission is " to make the teachings of J. Krishnamurti available and freely downloadable and to gu arantee
authenticity " (http://www.jkrishnamurti.org/contact/about-this-site.php ) [emphasis in original]. Quotes from
Krishnamurti included in this article have been linked to, or checked against, this website when feasible. An
international joint venture of the Krishnamurti Foundations. Links retrieved 2010-09 -08.
Krishnamurti (http://www.youtube.com/user/Kfoundation ) channel at YouTube - A multimedia project of the
official Krishnamurti inter-organizational website J.Krishnamurti Online . Hosted video material requires Adobe
Flash. Retrieved 2010-03-09.

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The following Foundations are listed by date of organization. Links retrieved 2010-0 3-09.

Krishnamurti Foundation Trust (http://www.kfoundation.org/ ) - UK.

Krishnamurti Foundation of America (http://www.kfa.org/ ) - US.
Krishnamurti Foundation India (http://www.kfionline.org/ )
FundaciEn Krishnamurti Latinoamericana (http://www.fkla.org/ ) [ Latin American Krishnamurti Foundation ] - In
Spanish, with select pages also available in English.
Retrieved from " http://en.wikipedia.org/wiki/Jiddu_Krishnamurti "
Categories : 1895 births | 1986 deaths | 20th-century philosophers | Indian spiritual writers | Contemporary Indian
philosophers | Telugu people | Theosophy | Spiritual teachers

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