J.krishnamurti The Book Of Life

In 1903 the family settled in Cudappah, where Krishnamurti had contracted malaria during a previous stay. He suffered recurrent bouts of the disease over many years.[8] A sensitive and sickly child, "vague and dreamy", he was often taken to be intellectually disabled, and was beaten regularly at school by his teachers and at home by his father.[9] In memoirs written when he was eighteen years old Krishnamurti described psychic experiences, such as seeing his sister, who had died in 1904, and his late mother.[10] Even from his childhood he felt a bond with nature that was to stay with him for the rest of his life.[11] Writing in his journal Krishnamurti states "He always had this strange lack of distance between himself and the trees, rivers, mountains. It wasn't cultivated."[12]

In her biography of Krishnamurti, Pupul Jayakar 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."[19] Krishnamurti himself described his state of mind as a young boy: "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."[20]

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Following his discovery by Leadbeater, Krishnamurti was nurtured by the Theosophical Society in Adyar. 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 (often later called Krishnaji)[21] and his younger brother Nityananda (Nitya) were privately tutored at the Theosophical compound in Madras, and later exposed to an opulent life among a segment of European high society as they continued their education abroad. Despite his history of problems with schoolwork and concerns about his capacities and physical condition, the 14-year-old Krishnamurti was able to speak and write competently in English within six months.[22] Lutyens says that later in life Krishnamurti came to view his "discovery" as a life-saving event. When he was asked in later life what he thought would have happened to him if he had not been 'discovered' by Leadbeater he unhesitatingly replied "I would have died".[23]

His public image, cultivated by the Theosophists, "was to be characterized by a well-polished exterior, a sobriety of purpose, a cosmopolitan outlook and an otherworldly, almost beatific detachment in his demeanor."[31] Demonstrably, "all of these can be said to have characterized Krishnamurti's public image to the end of his life."[31] It was apparently clear early on that he "possessed an innate personal magnetism, not of a warm physical variety, but nonetheless emotive in its austerity, and inclined to inspire veneration."[32] However, as he was growing up, Krishnamurti showed signs of adolescent rebellion and emotional instability, chafing at the regimen imposed on him, visibly uncomfortable with the publicity surrounding him, and occasionally expressing doubts about the future prescribed for him.[c]

In 1921 Krishnamurti fell in love with Helen Knothe, a 17-year-old American whose family associated with the Theosophists. The experience was tempered by the realisation that his work and expected life-mission precluded what would otherwise be considered normal relationships and by the mid-1920s the two of them had drifted apart.[41]

In 1922 Krishnamurti and Nitya travelled from Sydney to California. In California, they stayed at a cottage in the Ojai Valley. It was thought that the area's climate would be beneficial to Nitya, who had been diagnosed with tuberculosis. Nitya's failing health became a concern for Krishnamurti.[42][43] At Ojai they met Rosalind Williams, a young American who became close to them both, and who was later to play a significant role in Krishnamurti's life.[44] For the first time the brothers were without immediate supervision by their Theosophical Society minders.[45] They found the Valley to be very agreeable. Eventually, a trust, formed by supporters, bought a cottage and surrounding property there for them. This became Krishnamurti's official residence.[46]

At Ojai in August and September 1922, Krishnamurti went through an intense 'life-changing' experience.[47] This has been variously characterised as a spiritual awakening, a psychological transformation, and a physical reconditioning. The initial events happened in two distinct phases: first a three-day spiritual experience, and two weeks later, a longer-lasting condition that Krishnamurti and those around him referred to as the process. This condition recurred, at frequent intervals and with varying intensity, until his death.[48]

These experiences were accompanied or followed by what was interchangeably described as, "the benediction", "the immensity", "the sacredness", "the vastness" and, most often, "the otherness" or "the other".[52] It was a state distinct from the process.[53] According to Lutyens it is evident from his notebook that this experience of otherness was "with him almost continuously" during his life, and gave him "a sense of being protected".[52] Krishnamurti describes it in his notebook as typically following an acute experience of the process, for example, on awakening the next day:

Nitya's persistent health problems had periodically resurfaced throughout this time. On 13 November 1925, at age 27, he died in Ojai from complications of influenza and tuberculosis.[60] Despite Nitya's poor health, his death was unexpected, and it fundamentally shook Krishnamurti's belief in Theosophy and in the leaders of the Theosophical Society. He had received their assurances regarding Nitya's health, and had come to believe that "Nitya was essential for [his] life-mission and therefore he would not be allowed to die," a belief shared by Annie Besant and Krishnamurti's circle.[61] Jayakar wrote that "his belief in the Masters and the hierarchy had undergone a total revolution."[62] Moreover, Nitya had been the "last surviving link to his family and childhood. ... The only person to whom he could talk openly, his best friend and companion."[63] According to eyewitness accounts, the news "broke him completely."[64] but 12 days after Nitya's death he was "immensely quiet, radiant, and free of all sentiment and emotion";[62] "there was not a shadow ... to show what he had been through."[65]

Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, were published by "Krishnamurti Writings Inc." (KWINC), the successor organisation 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.[84] He had remained in contact with associates from India, and in the autumn of 1947 embarked on a speaking tour there, attracting a new following of young intellectuals.[k] On this trip he encountered the Mehta sisters, Pupul and Nandini, who became lifelong associates and confidants. The sisters also attended to Krishnamurti throughout a 1948 recurrence of the "process" in Ootacamund.[85] In Poona in 1948, Krishnamurti met Iyengar, who taught him Yoga practices every morning for the next three months, then on and off for twenty years.[86]

Meanwhile, Krishnamurti's once close relationship with the Rajagopals had deteriorated to the point where he took D. Rajagopal to court to recover donated property and funds as well as publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal's possession.[o] The litigation and ensuing cross complaints, which formally began in 1971, continued for many years. Much property and materials were returned to Krishnamurti during his lifetime; the parties to this case finally settled all other matters in 1986, shortly after his death.[p]

In 1984 and 1985, Krishnamurti spoke to an invited audience at the United Nations in New York, under the auspices of the Pacem in Terris Society chapter at the United Nations.[91] In October 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 about advances in science and technology, and their effect on 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 4 January 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.[citation needed]

Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for mankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.

Krishnamurti was no stranger to psychic experiences. But what he experienced at a cottage in California change his life forever. In 1922, Krishnamurti and Nityananda, who was diagnosed with tuberculosis, were taken to California, and they stayed in the Ojai Valley. On August 17, 1922, Krishnamurti experienced a sharp pain in his neck. For the next two days, Krishnamurti experienced loss of appetite and increase in sensitivity and pain. be457b7860