From Wikipedia, the free encyclopedia
Not to be confused with U. G. Krishnamurti.
In this Telugu name, the surname is Jiddu.
| Jiddu Krishnamurti | |
|---|---|
| Krishnamurti in the 1920s | |
| Born | 11 May 1895 Madanapalle, British India |
| Died | 17 February 1986 (aged 90) Ojai, California, U.S. |
| Occupations | Philosopherauthorpublic speaker |
| Relatives | Jiddu Narayanaiah (father) Jiddu Nityananda (brother) Annie Besant (adoptive parent) |
| Philosophical work | |
| Era | 20th-century philosophy |
| Region | Eastern philosophy Indian philosophy |
| Institutions | Krishnamurti Foundation (founder) |
| Notable works | The First and Last Freedom (1954)Commentaries on Living (1956–1960)Freedom from the Known (1969) |
Jiddu Krishnamurti (/ˈdʒɪduː ˌkrɪʃnəˈmʊərti/ JID-oo KRISH-nə-MOOR-tee; 11 May 1895 – 17 February 1986) was an Indian spiritual speaker and writer. Adopted by members of the Theosophical tradition as a child because of his aura as perceived by Theosophic leader Charles Leadbetter, “without a particle of selfishness in it,”[1] he was raised to fill the advanced role of World Teacher, but in adulthood he rejected this mantle and distanced himself from the related religious movement. He nevertheless spent the rest of his life speaking to groups and individuals around the world to set mankind free, gaining a wider recognition in the 1950s, after Aldous Huxley had introduced him to his mainstream publisher and the publication of The First and Last Freedom (1954). Many of his talks have been published since, and he also wrote a few books himself, among them Commentaries on Living (1956–60) and Krishnamurti’s Notebook (written 1961-62).
According to Krishnamurti an “immense energy and intelligence went through this body,”[a] a consciousness which he called “the otherness,” and which started to reveal itself with the onset of “the process,”[b] seizure-like painfull episodes which started in 1922.[2][3][c] During his life he tried to share this experience in ‘the teachings’, but a few days before his death he stated that nobody had understood what his body went through, and after his death, this consciousness would be gone, and no other body would support it “for many hundred years.”[a]
Krishnamurti asserted that “truth is a pathless land” and advised against following any doctrine, discipline, teacher, guru, or authority, including himself.[4][5] He dismissed the need for contrived meditation techniques, instead emphasizing the practice of choiceless awareness as the essence of “true meditation”.[6]
His supporters — working through non-profit foundations in India, Britain, and the United States — oversee several independent schools based on his views on education, and continue to distribute his thousands of talks, group and individual discussions, and writings in a variety of media formats and languages.
Biography
Family background and childhood
Born during the late British Raj, the date of birth of Krishnamurti is a matter of dispute. Mary Lutyens determines it to be 11 May 1895,[7] but Christine Williams notes the unreliability of birth registrations in that period and that statements claiming dates ranging from 4 May 1895 to 25 May 1896 exist. She used calculations based on a published horoscope to derive a date of 11 May 1895 but “retains a measure of scepticism” about it.[8]
His birthplace was the small town of Madanapalle in Madras Presidency (modern-day Annamayya District in Andhra Pradesh). He was born in a Telugu-speaking Brahmin family.[9][10] His father, Jiddu Narayanaiah, was employed as an official of the British colonial administration. Krishnamurti was fond of his mother Sanjeevamma, who died when he was ten.[11] His parents had a total of eleven children, of whom six survived childhood.[12]
In 1903 the family settled in Kadapa, where Krishnamurti had contracted malaria during a previous stay. He suffered recurrent bouts of the disease over many years.[13] 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.[14] 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.[15] Even from his childhood he felt a bond with nature which was to stay with him for the rest of his life.[16] 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.”[17]
Krishnamurti’s father retired at the end of 1907. He sought employment at the headquarters of the Theosophical Society at Adyar. Narayanaiah had been a Theosophist since 1882. He was eventually hired by the Society as a clerk, moving there with his family in January 1909.[18] Narayanaiah and his sons were at first assigned to live in a small cottage that was located just outside the society’s compound.[19]
Krishnamurti was a vegetarian from birth and his family were strict vegetarians. He was an opponent of meat eating, based on ethical and spiritual reasons.[20][21] Krishnamurti was also a “teetotaler, nonsmoker and practitioner of yoga.”[22]
Appropriation by the Theosophical Society
In April 1909, Krishnamurti first met Charles Webster Leadbeater, who claimed clairvoyance. Leadbeater had noticed Krishnamurti on the Society’s beach on the Adyar river, and was amazed by the “most wonderful aura he had ever seen, without a particle of selfishness in it.”[d] Ernest Wood, an adjutant of Leadbeater’s at the time, who helped Krishnamurti with his homework, considered him to be “particularly dim-witted.”[23] Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the likely “vehicle for the Lord Maitreya” in Theosophical doctrine, an advanced spiritual entity periodically appearing on Earth as a World Teacher to guide the evolution of humankind.[23][24] This World teacher “was supposed to “overshadow” Krishnamurti by using his body to communicate with humanity. There was no thought among Theosophists of Krishnamurti himself being the World Teacher; he was merely to be the channel through which the World Teacher would speak.”[24]
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.”[25] 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.”[26]
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)[27][e] 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.[28] 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”.[29]
During this time Krishnamurti had developed a strong bond with Annie Besant and came to view her as a surrogate mother. His father, who had initially assented to Besant’s legal guardianship of Krishnamurti,[30] was pushed into the background by the swirl of attention around his son. In 1912 he sued Besant to annul the guardianship agreement. After a protracted legal battle, Besant took custody of Krishnamurti and Nitya.[31] As a result of this separation from family and home Krishnamurti and his brother (whose relationship had always been very close) became more dependent on each other, and in the following years often travelled together.[32]
In 1911 the Theosophical Society established 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, with senior Theosophists assigned various other positions. Membership was open to anybody who accepted the doctrine of the Coming of the World Teacher. Controversy soon erupted, both within the Theosophical Society and outside it, in Hindu circles and the Indian press.[f]
Preparation as the World Teacher
Mary Lutyens, a biographer, says that there was a time when Krishnamurti believed that he was to become the World Teacher after correct spiritual and secular guidance and education.[33] Another biographer describes the daily program imposed on him by Leadbeater and his associates, which 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 in the ways of British society and culture.[34] At the same time Leadbeater assumed the role of guide in a parallel mystical instruction of Krishnamurti; the existence and progress of this instruction was at the time known only to a select few.[35]
While he showed a natural aptitude in sports, 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 with some fluency.[36]
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.”[37] Demonstrably, “all of these can be said to have characterized Krishnamurti’s public image to the end of his life.”[37] 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.”[38] 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.[g]
Krishnamurti and Nitya were taken to England in April 1911.[39] During this trip Krishnamurti gave his first public speech to members of the OSE in London.[40] His first writings had also started to appear, published in booklets by the Theosophical Society and in Theosophical and OSE-affiliated magazines.[h] Between 1911 and the start of World War I in 1914, the brothers visited several other European countries, always accompanied by Theosophist chaperones.[41] Meanwhile, Krishnamurti had for the first time acquired a measure of personal financial independence, thanks to a wealthy benefactress, American Mary Melissa Hoadley Dodge, who was domiciled in England.[42]
After the war, Krishnamurti embarked on a series of lectures, meetings and discussions around the world, related to his duties as the Head of the OSE, accompanied by Nitya, by then the Organizing Secretary of the Order.[43] Krishnamurti also continued writing.[i] The content of his talks and writings revolved around the work of the Order and of its members in preparation for the Coming. He was initially described as a halting, hesitant, and repetitive speaker, but his delivery and confidence improved, and he gradually took command of the meetings.[44]
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.[45] She later said that Krishnamurti’s attitudes were conditioned by privilege, because he had been supported, even pampered, by devoted followers from the time of his “discovery” by the theosophists. She also said that he was at such an “elevated” level that he was incapable of forming “normal personal relationships”.[46]
Taking residence at Ojai, ‘the proces’, and growing expectations
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.[47][48] 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.[49] For the first time the brothers were without immediate supervision by their Theosophical Society minders.[50] 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.[51]
‘The process’
At Ojai in August and September 1922, Krishnamurti went through a series of “disturbing physical symptoms that progressed from discomfort to pain,”[52] during which he mistook Rosalind for his mother,[53] interpreted by some of his followers as intense ‘life-changing’ experiences’and signs of his advancement along ‘the Path’.[54][55] The initial events happened in two distinct phases: first a three-day acute pain in the neck accompanied by a mystical experience,[56][57] 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.[57]
According to Krishnamurti, Nitya, Rosalind, and mr. Warrington, it started on 17 August 1922 when Krishnamurti complained of a sharp pain at the nape of his neck. Over the next two days the symptoms worsened, with increasing pain and sensitivity, loss of appetite, and occasional delirious ramblings. He seemed to lapse into unconsciousness but later recounted that he was very much aware of his surroundings, and that while in that state at 19 august he had “the first most extraordinary experience,” in which he felt “at one with his surroundings.”[58][59][j] The following day the symptoms and the experience intensified, and he had an out-of-body experience, feeling “the vibrations of Lord Buddha,”[60] experiencing peace and a “profound calmness.”[61][60] Krishnamurti also wrote that he had “touched compassion which heals all sorrow and suffering; it is not for myself, but for the world.”[60][k]
Following — and apparently related to — these events[62][63] the condition that came to be known as the process started to affect him, in September and October that year, as a regular, almost nightly occurrence. Later the process resumed intermittently, with varying degrees of pain, physical discomfort, and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent fading out of consciousness, explained as either his body giving in to pain or his mind “going off”.[l]
‘The Otherness’
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”.[64] It was a state related to, but distinct from the process.[65] 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”.[64] Krishnamurti describes it in his notebook as typically following an acute experience of the process, for example, on awakening the next day:
… woke up early with that strong feeling of otherness, of another world that is beyond all thought … there is a heightening of sensitivity. Sensitivity, not only to beauty but also to all other things. The blade of grass was astonishingly green; that one blade of grass contained the whole spectrum of colour; it was intense, dazzling and such a small thing, so easy to destroy …[66]
This experience of the otherness was present with him in daily events:
It is strange how during one or two interviews that strength, that power filled the room. It seemed to be in one’s eyes and breath. It comes into being, suddenly and most unexpectedly, with a force and intensity that is quite overpowering and at other times it’s there, quietly and serenely. But it’s there, whether one wants it or not. There is no possibility of getting used to it for it has never been nor will it ever be …”[66]
Secretiveness and explanations
Lutyens revealed the existence of the process in The Years of Awakening, the first volume of her biography of Krishnamurti (published 1975).[2] The existence and history of these experiences had remained unknown outside of the Theosophical Society leadership and Krishnamurti’s circle of close associates and friends.[67][68][b]
Roland Vernon, another of his biographers, states that previous attempts (by others) at revealing details from his past, including these reputed experiences, were suppressed by Krishnamurti. According to Vernon, Krishnamurti “believed, with good reason, that the sensationalism of his early story would cloud the public’s perception of his [then] current work”.[69] Krishnamurti himself gave the following description of his development to Rom Landau in 1935:
Rom Landau: How did you come to that state of unity with everything?
Krishnamurti: People have asked me about that before, and I always feel that they expect to hear the dramatic account of some sudden miracle through which I suddenly became one with the universe. Of course nothing of the sort happened. My inner awareness was always there; though it took me time to feel it more and more clearly; and equally it took time to find words that would at all describe it.
It was not a sudden flash, but a slow yet constant clarification of something that was always there. It did not grow, as people often think. Nothing can grow in us that is of spiritual importance. It has to be there in all its fullness, and then the only thing that happens is that we become more and more aware of it. It is our intellectual reaction and nothing else that needs time to become more articulate, more definite.[70]
However Krishnamurti often hinted at otherness-like states in later talks and discussions;[71][72] During Krishnamurti’s later years, the nature and provenance of the continuing process often came up as a subject in private discussions between himself and associates, also stating that the experience of the otherness continued as he was nearing death. These discussions shed some light on the subject but were ultimately inconclusive.[73][m]
Since the initial occurrences of 1922, several explanations have been proposed for these experiences of Krishnamurti’s, including epilepsy.[3][c] Leadbeater and other Theosophists expected the “vehicle” to have certain paranormal experiences but were nevertheless mystified by these developments.[74]
Growing expectations
As news of these experiences spread, rumours concerning the messianic status of Krishnamurti reached fever pitch as the 1925 Theosophical Society Convention was planned, on the 50th anniversary of its founding. There were expectations of significant happenings.[75] Paralleling the increasing adulation was Krishnamurti’s growing discomfort with it. In related developments, prominent Theosophists and their factions within the Society were trying to position themselves favourably relative to the Coming, which was widely rumoured to be approaching. He stated that “Too much of everything is bad”. “Extraordinary” pronouncements of spiritual advancement were made by various parties, disputed by others, and the internal Theosophical politics further alienated Krishnamurti.[76]
Death of Nitya
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.[77] 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.[78] Jayakar wrote that “his belief in the Masters and the hierarchy had undergone a total revolution.”[79] 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.”[80] According to eyewitness accounts, the news “broke him completely.”[81] but 12 days after Nitya’s death he was “immensely quiet, radiant, and free of all sentiment and emotion”;[79] “there was not a shadow … to show what he had been through.”[82]
Break with the Theosophical Society
Over the next few years, Krishnamurti’s self-awareness and alienation from the Theosophical worldview continued to develop. He lost his faith in ‘The Masters’,[24] and new concepts appeared in his talks, discussions, and correspondence, together with an evolving vocabulary that was progressively free of Theosophical terminology.[83] 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.[84] He stated that he had made his decision after “careful consideration” during the previous two years, and turned against the Theosophical Society’s elaborate worldview of spiritual progress, stating that:
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. … 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.[85][86]
Following the dissolution, prominent Theosophists turned against Krishnamurti, including Leadbeater who is said to have stated, “the Coming had gone wrong.”[87] Krishnamurti had denounced all organised belief, the notion of gurus, and the whole teacher-follower relationship, vowing instead to work on setting people “absolutely, unconditionally free.”[85] There is no record of his explicitly denying he was the World Teacher;[88] whenever he was asked to clarify his position he either asserted that the matter was irrelevant,[n] or gave answers that, as he stated, were “purposely vague”.[o]
In hind-sight it can be seen that the ongoing changes in his outlook had begun before the dissolution of the Order of the Star.[89] The subtlety of the new distinctions on the World Teacher issue was lost on many of his admirers, who were already bewildered or distraught because of the changes in Krishnamurti’s outlook, vocabulary and pronouncements–among them Besant and Mary Lutyens’ mother Emily, who had a very close relationship with him.[90][91] He soon disassociated himself from the Theosophical Society and its teachings and practices,[p] yet he remained on cordial terms with some of its members and ex-members throughout his life.[92]
Krishnamurti resigned from the various trusts and other organisations that were affiliated with the defunct Order of the Star, including the Theosophical Society. He returned the money and properties donated to the Order, among them a castle in the Netherlands and 5,000 acres (2,023 ha) of land, to their donors.[93]
Middle years – Arya Vihara and extra-marital affair
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 Desikacharya Rajagopal, a close associate and friend from the Order of the Star.[q] Ojai was the base of operations for the new enterprise, where Krishnamurti, Rajagopal, and Rosalind Williams (who had married Rajagopal in 1927) resided in the house known as Arya Vihara (meaning Realm of the Aryas, i.e. those noble by righteousness in Sanskrit). The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal, as Krishnamurti devoted his time to speaking and meditation.[94]
The Rajagopals’ marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha.[94] Krishnamurti’s friendship with Rosalind became a love affair. According to Radha Rajagopal Sloss, the affair between Krishnamurti and Rosalind began in 1932 and it endured for about twenty-five years. Radha Sloss, daughter of Rajagopal, wrote about the affair in her book Lives in the Shadow with J. Krishnamurti.[r] According to Radha Rajagopal Sloss, Krishnamurti was dependent on his followers to support his way of life, and needed to uphold his image of a celibate guru to continue this support and way of life.[95][s]
During the 1930s Krishnamurti spoke in Europe, Latin America, India, Australia and the United States. He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe.[96] Of the years spent in Ojai during the war he later said: “I think it was a period of no challenge, no demand, no outgoing. I think it was a kind of everything held in; and when I left Ojai it all burst.”[97]
English author Aldous Huxley lived nearby; he met Krishnamurti in 1938,[98] and the two men became close friends.[99][100] They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationalism.[101] 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.[102]
Huxley encouraged Krishnamurti to write,[103] and also introduced his work to Harper, Huxley’s own publisher. This eventually led to the addition of Krishnamurti in the publisher’s roster of authors; [104] Radha Rajagopal Sloss, daughter of D. Rajagopal, Krishnamurti’s business manager at the time, states that Huxley introduced her father to the publisher. She adds that Krishnamurti had little interest in his manuscripts or other records of his work; this lack of interest by Krishnamurti is also remarked upon by his biographers.[105] Until that time Krishnamurti works were published by small or specialist presses, or in-house by a variety of Krishnamurti-related organizations.[106][107]
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.[108] 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.[t] 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.[109] 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.[110]
Later years – wider recognition, legal battles, and final evaluation
Krishnamurti continued speaking in public lectures, group discussions and with concerned individuals around the world. In 1954 The First and Last Freedom was published, which was instrumental in broadening Krishnamurti’s audience and exposing his ideas. It was one of the first Krishnamurti titles in the world of mainstream, commercial publishing, where its success helped establish him as a viable author. It consists of edited excerpts from his public talks and discussions, and includes examinations of subjects that were, or became, recurrent themes in his exposition: [111] the nature of the self – and of belief, investigations into fear and desire, the relationship between thinker and thought, the concept of choiceless awareness, the function of the mind, etc.
In the early 1960s, he made the acquaintance of physicist 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 personal dialogues–and occasionally in group discussions with other participants–that continued, periodically, over nearly two decades.[u] 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. The long friendship with Bohm 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 regain its previous intensity.[citation needed][v]
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.[w] 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.[x] Krishnamurti’ stance raised doubts in long-time friends and devotees, some of whom got the impression that he was a divided personality unable to live according to his own teachings[112] – raising the question: “If he cannot live it, who can?”[113]
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.[114][115] 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 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.[116] 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.[117]
A few days before his death, in a final statement, possibly in response to a question by Mary Cadogan, he stated an ‘immense energy and intelligence went through this body.” Nobody had understood what his body went through, and after his death, this consciousness would be gone, and no other body would support it “for many hundred years.” He further added that “Perhaps they will somewhat if they live the teachings. But nobody has done it. Nobody. And so that’s that.”[a]
