Jiddu Krishnamurti

Jiddu Krishnamurti

Born - May 11, 1895 in Madanapalle, India.Lives in - USA.
Died - February 17, 1986 (aged 90), Ojai, California.
Nationality     Indian

"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 adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path."






Jiddu Krishnamurti Quotes

  •  "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 adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices."
  • "It is truth that frees, not your effort to be free."
  •  "Awareness is observation without condemnation. Awareness brings understanding because there is no condemnation or identification but silent observation. If I want to understand something, I must observe, I must not criticize, I must not condemn, I must not pursue it as pleasure or avoid it as non-pleasure. There must merely be the silent observation of a fact."
  • "What is needed, rather than running away or controlling or suppressing or any other resistance, is understanding fear; that means, watch it, learn about it, come directly into contact with it. We are to learn about fear, not how to escape from it."
  • "You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you—your relationship with others and with the world—there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity."

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Jiddu Krishnamurti teachings

 Krishnamurti would only refer to his teachings as "the" teachings and not as "my" teachings. His concern was always about "the" teachings: the teacher had no importance, and spiritual 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 valuable, as necessary."

  Although Krishnamurti's subject matter had evolved to encompass several new and different directions, the fundamental notions remained unchanged. 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 when he said: 'Truth is a pathless land'. Man cannot come to it through any organization, through any creed, through 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 symbols, ideas, beliefs. The burden of these dominates man's thinking, relationships and his daily life. These are the causes of our problems for they divide man from man in every relationship."

Source: Wikipedia Jiddu Krishnamurti


Jiddu Krishnamurti Biography

Family Background and Childhood

    Jiddu Krishnamurti came from a family of Telugu-speaking Brahmins. His father, Narianiah Jiddu, 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. His parents were second cousins, having a total of eleven children, only six of whom survived childhood. They were strict vegetarians, even shunning eggs, and throwing away any food that the "shadow of an Englishman had crossed".

    He was born on May 11, 1895, in the small town of Madanapalle in Chittoor District in Andhra Pradesh, about 150 miles (250 km) west of Madras (now Chennai). As the eighth child, who happened to be a boy, he was, in accordance with common Hindu practice, named after Sri Krishna.

    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. He was a sensitive and sickly child; "vague and dreamy", he was often taken to be mentally retarded, and was beaten regularly at school by his teachers and at home by his father. Several decades later, Krishnamurti reminisced about his state of mind during childhood: "No thought entered his mind. He was watching and listening and nothing else. Thought with its associations never arose. There was no image-making. He often attempted to think but no thought would come." Writing about his childhood and early adolescence in memoirs he composed when he was eighteen years old, Krishnamurti described psychic experiences, such as "seeing" his sister, who had died in 1904, and also his mother, who had passed away in 1905.

    Krishnamurti's father Narianiah retired at the end of 1907, and, being of limited means, wrote to Annie Besant, then president of the Theosophical Society, seeking employment at the Theosophical headquarters estate at Adyar. He was eventually hired by the Society as a clerk, and he moved his family there in January, 1909. Narianiah and his sons were at first assigned to live in a small cottage that lacked adequate sanitation and which was located just outside the Theosophical compound. As a result of poor living conditions, Krishnamurti and his brothers were soon undernourished and infested with lice.

 The "Discovery" and its Consequences


    It was in April of 1909, a few months after the last move, that Krishnamurti first met C.W. Leadbeater, who claimed clairvoyance. During his forays to the Theosophical estate's beach at the nearby Adyar river, Leadbeater had noticed Krishnamurti, and was amazed by the "most wonderful aura he had ever seen, without a particle of selfishness in it". This strong 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 expression" that "gave him an almost moronic look". Leadbeater remained "unshaken" that the boy would become "a great teacher".

    Pupul Jayakar, in her biography of Krishnamurti, 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 subservience, obedience. The boy was vague, uncertain, woolly; he didn't seem to care what was happening. He was like a vessel, with a large hole in it, whatever was put in, went through, nothing remained."

    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 undertook the task of educating, protecting, and generally preparing Krishnamurti as the "vehicle" of the expected World Teacher. Krishnamurti (or Krishnaji as he was often called) and his younger brother Nitya were privately tutored at the Theosophical compound in Madras, and later exposed to a comparatively opulent life 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 fourteen year old Krishnamurti was within six months able to speak and write competently in English.

 During all this time, Krishnamurti had developed a strong bond with Annie Besant, and came to view her as a surrogate mother. Apart from his early close relationship with his mother, this was the first of several important and intimate relationships that Krishnamurti established with women during his lifetime. His father, pushed into the background by the swirl of interest around Krishnamurti, sued the Theosophical Society in 1912 to protect his parental interests. After a protracted 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 following years they often traveled together.

    The Theosophical Leadership in 1911 established a new organization called the Order of the Star in the East, in order to prepare the world for the aforementioned "coming". Krishnamurti was named as its head, with senior Theosophists in various positions. Membership was open to anybody who accepted the doctrine of the coming of the World Teacher. Controversy erupted soon after, both within the Theosophical Society and without, in Hindu circles and the Indian press.

Growing Up

   Mary Lutyens, in her biography of Krishnamurti, states that there was a time when he fully believed that he was to 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 among other things included rigorous 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 the ways of British society and culture. Unlike sports, where 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, eventually 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 Shelley, Dostoyevsky and Nietzsche. He also had, since childhood, considerable observational and mechanical skills, being able to correctly disassemble and reassemble complicated machinery.

    Krishnamurti and Nitya were taken to England for the first time in April of 1911. Between that time and the start of the First World War in 1914, they also visited several other European countries, always accompanied by theosophist chaperones. After the war, Krishnamurti (again accompanied by his brother) embarked in a series of lectures, meetings, and discussions around the world relating to his duties as the head of the Order Of The Star. In 1922, Krishnamurti and Nitya travelled from Sydney to California on their way to Switzerland. While in California, they lodged at a cottage in then relatively secluded Ojai Valley, offered to them for the occasion by an American member of the Order. At Ojai, the brothers also met Rosalind Williams, the sister of a local Theosophist, who eventually became close to them both. For the first time the brothers were without immediate supervision from their Theosophical Society minders; they spent their time in nature hikes and picnics with friends, spiritual contemplation, and planning their course within the "World Teacher Project". Krishnamurti and Nitya found the Ojai Valley to be very agreeable, and eventually a trust, formed by supporters, purchased for them the cottage and surrounding property, which henceforth became Krishnamurti's official place of residence.

   It was in Ojai, in August 1922, that Krishnamurti went through an intense, "life-changing" experience. It has been simultaneously, and invariably, characterised as a spiritual awakening, a psychological transformation, and a physical conditioning. Krishnamurti and those around him would refer to it as "the process", and it continued, at very frequent intervals and varying forms of intensity, until his death. According to witnesses, it started on the 17th, with Krishnamurti complaining 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 occasional delirious ramblings. Then, he seemed to lapse into unconsciousness; actually, he recounted that he was very much aware of his surroundings and while in that state, he had an experience of mystical union. The following day the symptoms, and the experience, intensified, climaxing with a sense of "immense peace".
    "...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 compassion which heals all sorrow and suffering; it is not for myself, but for the world. ...Love in all its glory 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."

  Similar incidents continued with short intermissions until October, and later eventually resumed regularly, always involving varying degrees of physical pain to mark the start of "the process", accompanied by what is variably described as "presence", "benediction", "immensity", and "sacredness", which was reportedly often felt by others present.

    Several explanations have been proposed for the events of 1922, and "the process" in general. Leadbeater and other theosophists, although they expected the "vehicle" to have certain paranormal experiences, were mystified by the developments, and were at a loss to explain the whole thing. The "process", and the inability of Leadbeater to explain it satisfactorily, if at all, had other consequences according to biographer R. 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 with solemn deliberation by Theosophy's grandees. ...Something new had now occurred for which Krishna's training had not entirely prepared him. ...A burden was lifted from his conscience and he took his first step towards 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 spirit of confidence and independence could take root."

    Finally, the unexpected death of his brother Nitya on November 11, 1925 at age 27 from tuberculosis after a long history with the disease, fundamentally shook Krishnamurti's belief in Theosophy and his faith in the leaders of the Theosophical Society. According to eyewitness accounts, the news "...broke him down completely". He struggled for days to overcome his sorrow, eventually "...going through an inner revolution, finding new strength". The experience of his brother's death apparently shattered any remaining illusions, and things would never be the same again:

    "...An old dream is dead and a new one is being born, as a flower that pushes through the 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 born 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 means."

Break with the Past

    In the next few years Krishnamurti's new vision and consciousness continued to develop and 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 at the annual Star Camp at Ommen, the Netherlands, on August 3rd, 1929 where, in front of Annie Besant and several thousand members, 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 the 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, not 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 adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot 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 moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all 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". Mary Lutyens states that "...After all the years of proclaiming the Coming, of stressing 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 people’s preconceived ideas and hopes, the leaders of Theosophy, one after the 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 man absolutely, totally free. Mary Lutyens notes that he never actually denied being the World Teacher; when asked, he insisted that the question was irrelevant. In correspondence with Lady Emily Lutyens, who was distressed over the ending of the Order and its World Teacher Project, he remarked: "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." When a reporter asked him if he was the Christ, he answered "Yes, in the pure sense but not in the traditional accepted sense of the word."  From that time, he began to disassociate himself from the Theosophical Society and its teachings and practices, despite being on cordial terms with some of its members and ex-members throughout his life.

    Krishnamurti returned all monies and properties donated to the Order of the Star - including a castle in Holland and around 5,000 acres (20 km2) of land - to their donors. He subsequently spent the rest of his life holding dialogues and giving public talks across the world on the nature of belief, truth, sorrow, freedom, death, the apparently eternal quest for a spiritually-fulfilled life, and related subjects. Following on from the "pathless land" notion, he accepted neither followers nor worshippers, seeing the relationship between disciple and guru as encouraging the antithesis of spiritual emancipation - dependency and exploitation. He constantly urged people to think independently and clearly, and invited them to explore and discuss specific topics together with him, to "walk as two friends". 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.

Middle Years

    From 1930 through 1944, Krishnamurti engaged in speaking tours and in the issue of publications under the auspice of the "Star Publishing Trust" (SPT), which he had founded with a close associate and friend from the Order of the Star, D. Rajagopal. The base of operations for the new enterprise was in Ojai, where Krishnamurti, Rajagopal, and Rosalind Williams (now the wife of Rajagopal), resided in the house known as Arya Vihara. The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal as Krishnamurti devoted his time to speaking and meditation. The Rajagopals' marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha. In the relative seclusion of Arya Vihara, Krishnamurti's close friendship with Rosalind deepened into a love affair which was not made public until 1991.

    Throughout the 1930s, Krishnamurti spoke in Europe, Latin America, India, Australia and the United States. In 1938, he made the acquaintance of Aldous Huxley, who had arrived from Europe during 1937. The two began a close friendship which endured for many years. They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationalism. Krishnamurti's stance on World War II was often construed as pacifism and even subversion during a time of patriotic fervor in the United States and for a time he came under the surveillance of the FBI. He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked quietly at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe.

    Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, was 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 dissemination of the teaching.

    When in India after World War II, many prominent personalities came to meet with him, including Prime Minister Jawaharlal Nehru. In his meetings with Nehru, Krishnamurti elaborated at length on the teachings, 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 the mind, as it operates through thought.”

Later Years

    Krishnamurti continued speaking around the world, in public lectures, group discussions and with concerned individuals. In the early 1960's, he made the acquaintance of respected phycisist David Bohm, whose philosophical and scientific concerns regarding the essence of the physical world, and the psychological and sociological state of mankind, found parallels in Krishnamurti's philosophy. The two men soon became close friends and started a common inquiry, in the form of individual dialogues - and in group discussions with other participants - that periodically continued over nearly two decades. Several of these discussions were published in the form of books or as parts of books, and introduced a wider audience (among scientists) to Krishnamurti's ideas than was previously the case. Through Bohm, Krishnamurti also met, and held discussions with, several other members of the scientific community. Their long friendship went through a rocky interval in later years, and although they overcame their differences and remained friends until Krishnamurti's death, the relationship did not reattain its previous intensity.

    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 Indian political life is unknown; however Jayakar considers his attitude and message on meetings with Indira Gandhi as a possible influence in the lifting of certain emergency measures Mrs. Gandhi had imposed during periods of political turmoil.

    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 were in Rajagopal's possession. The litigation and ensuing cross complaints, which formally began in 1971, continued for many years and were finally settled in 1986, shortly after the death of Krishnamurti.

    In April 1985 he spoke to an invited audience at the United Nations in New York, where he was awarded the United Nations 1984 Peace medal.

    In November 1985 he visited India for the last time, holding a number of what came to be known as "farewell" talks and discussions 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, technology, and the way they affected humankind. Krishnamurti had commented to friends that he did not wish to invite death, but was not sure how long his body would last (he had already lost considerable weight), and once he could no longer talk, he would have "no further purpose". In his final talk, on January 4, 1986, in Madras, 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:

    "...So, we are enquiring into what makes a bird. What is creation behind all this? Are you 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. The 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, change 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 this world, into the world of creation."

    Krishnamurti was also concerned about his legacy, about being unwittingly turned into some personage whose teachings had been handed down to special individuals, rather than the world at large. He did not want anybody to pose as an interpreter of the teaching. He warned his associates on several occasions that they were not to present themselves as spokesmen on his behalf, or as his successors after his death.

    A few days before his death, in a final statement, he emphatically 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" operating 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". In prior discussions he had compared himself with Thomas Edison, implying that he did the hard work, and now all was needed by others was a flick of the switch. 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 Krishnamurti was in some way "special", in order to arrive at his level of understanding, others didn't need to be.

    J. Krishnamurti died on February 17, 1986, at the age of 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: India, England, and the United States of America.

Source: Wikipedia Jiddu Krishnamurti

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