Posted by on July 18, 2016 12:39 pm
Categories: Beginnings


U.G. Krishnamurti regularly attended talks given by J. Krishnamurti in Madras, India, eventually beginning a direct dialogue with him in 1953. U. G. Krishnamurti related that the two had almost daily discussions for a while, which he asserted were not providing satisfactory answers to his questions. Finally, their meetings came to a halt. He described part of the final discussion:

And then, towards the end, I insisted, “Come on, is there anything behind the abstractions you are throwing at me?” And that chappie said, “You have no way of knowing it for yourself”. Finish – that was the end of our relationship, you see – “If I have no way of knowing it, you have no way of communicating it. What the hell are we doing? I’ve wasted seven years. Goodbye, I don’t want to see you again”. Then I walked out.[5]

After the break-up with Jiddu Krishnamurti, U. G. Krishnamurti continued travelling, still lecturing. At about the same time he claims to have been “puzzled” by the continuing appearance of certain psychic powers.[5] In 1955, U.G. Krishnamurti and his family went to the United States to seek medical treatment for his eldest son, and stayed there for five years.

About this time, Jiddu Krishnamurti was in London and the two Krishnamurtis renewed their acquaintance. Jiddu tried to advise U.G. Krishnamurti on his recent marital troubles,[7] but U.G. didn’t want his help. Jiddu eventually persuaded him to attend a few talks he was giving in London, which U.G. did, but found himself bored listening to him.[8]

Krishnamurti could not, and did not, explain the provenance of the calamity experiences. In response to questions, he maintained that it happened “in spite of” his pre-occupation with – and search for – enlightenment. He also maintained that the calamity had nothing to do with his life up to that point, or with his upbringing. Several times he described the calamity happening to him as a matter of chance, and he insisted that he could not possibly, in any way, impart that experience to anybody else.[5][9]by 1967, Krishnamurti was again concerned with the subject of enlightenment, wanting to know what that state was, which sages such as Siddhārtha Gautama purportedly attained. Hearing that Jiddu Krishnamurti was giving a talk in Saanen, U. G. Krishnamurti decided to attend. During the talk, Jiddu was describing the state and U.G. thought that it referred to himself. He explained it as follows:

When I Iistened to him, something funny happened to me – a peculiar kind of feeling that he was describing my state and not his state. Why did I want to know his state? He was describing something, some movements, some awareness, some silence – “In that silence there is no mind; there is action” – all kinds of things. So, I am in that state. What the hell have I been doing these 30 or 40 years, listening to all these people and struggling, wanting to understand his state or the state of somebody else, Buddha or Jesus? I am in that state. Now I am in that state. So, then I walked out of the tent and never looked back.

He continues:

Then – very strange – that question “What is that state?” transformed itself into another question “How do I know that I am in that state, the state of Buddha, the state I very much wanted and demanded from everybody? I am in that state, but how do I know?”[5

U.G. Krishnamurti described one of their meetings as follows: “We really didn’t get along well. Whenever we met we locked horns over some issue or other. For instance, I never shared his concern for the world, or his belief that his teaching would profoundly affect the thoughts and actions of mankind for the next five hundred years – a fantasy of the Theosophist occultists. In one of our meetings I told Krishnamurti, “I am not called upon to save the world.” He asked, “The house is on fire – what will you do?” “Pour more gasoline on it and maybe something will rise from the ashes”, I remarked. Krishnamurti said, “You are absolutely impossible”. Then I said, “You are still a Theosophist. You have never freed yourself from the World Teacher role. There is a story in the Avadhuta Gita which talks of the avadhut who stopped at a wayside inn and was asked by the innkeeper, ‘What is your teaching?’ He replied, ‘There is no teacher, no teaching and no one taught.’ And then he walked away. You too repeat these phrases and yet you are so concerned with preserving your teaching for posterity in its pristine purity”

Parts based  on Wikipedia