Jiddu Krishnamurti bibliography
Jiddu Krishnamurti (Telugu: జిడ్డు కృష్ణ మూర్తి) or J. Krishnamurti (Telugu: జే . కృష్ణ మూర్తి), (12 May 1895 – 17 February 1986) was a writer and speaker on philosophical and spiritual issues including psychological revolution, the nature of the mind, meditation, human relationships, and bringing about positive social change. He came to early prominence thanks to claims, made on his behalf, that he was to be a Messiah. As a young man he repudiated these claims and declared himself unbound by any tradition or philosophy. He spent the rest of his life presenting a uniquely expressed philosophy of life around the world in talks, discussions, and writings.
About the works
Author biography
Jiddu Krishnamurti was born 1895 in the town of Madanapalle in then-colonial India, to a family of middle class Telugu Brahmins. His father was associated with the Theosophical Society, and in the early part of the 20th century young Krishnamurti was promoted by the Adyar, India based leadership of the Society as the so-called World Teacher, a new messiah. However in 1929 he disavowed this role, dissolved the worldwide organization (the Order of the Star) formed to support it, and shortly afterwards severed his ties to Theosophy and the Theosophical Society.
Denouncing the concept of saviors, spiritual leaders, and any other intermediaries to reality, Krishnamurti stressed the need for a revolution in the psyche of every human being. He posited that such revolution cannot be brought about by any external entity, be it religious, political, or social. He urged people to directly discover the underlying causes of the problems facing individuals and society, and stated that such discovery is the natural outcome of absolute and unconditional psychological freedom, which he declared as being within everyone's reach.[1]
Krishnamurti set out to work towards this goal of universal psychological freedom, and until his death in 1986 traveled the world as an independent speaker, presenting his message to large and small groups and in discussion with interested individuals; a large number of these talks and discussions have been published in various formats and media. He also articulated his message in writing, authoring several books and other works.
Timeline and presentation
- First works
The first writings attributed to Krishnamurti appeared in 1910,[a 1] while he was still in adolescence, and his first public speech was delivered in 1911.[a 2] Throughout his life, the great bulk of his work was spoken: in public talks, public group and individual discussions, private interviews, and in private discussions with friends and associates; until shortly before his death at 90 years of age he was delivering an average of 120 recorded public talks and discussions on an annual basis around the world.[a 3] By all accounts, he was not a natural speaker; in his early efforts he was described as halting, hesitant, and repetitive, and "had great difficulty in putting his thoughts into words". This despite the fact that, unlike his practice in later years, in his early speaking career he apparently "thoroughly prepared" for his talks. Yet gradually there was steady improvement in his delivery and confidence, and he eventually took command of the meetings.[a 4] His early works in large part reflected the influence of Theosophists and the Theosophical Society: he often employed Theosophy-inspired analyses, worldviews, and related favorite subjects, while utilizing then-current Theosophical terminology and concepts. Special emphasis was placed on the expected World Teacher, his mission, and the work expected of the Order of the Star in the East.
- Records of talks – Early reviews – Poetry
Since the 1920s all of Krishnamurti's talks, media interviews, and formal discussions had been recorded by professional stenographers, then filed and archived by his affiliated organizations.[a 5] Reviews (usually brief) of his early works occasionally appeared in the mainstream press and in academic journals;[a 6] the works were getting more comprehensive treatment in Theosophical publications. During his 20s and 30s Krishnamurti also wrote poetry, the bulk of which was apparently composed between 1926 and 1931. However his poetic output is not considered of equal significance to his prose and spoken works of the same or later periods.[a 7] Private interviews he held with individuals through the years have appeared in his books (edited and without naming his counterparts) while discussions with associates and others have also been published, in whole or in part.[a 8] Krishnamurti additionally wrote numerous letters, the majority of them addressed to friends and associates; there were long periods when he was particularly prolific in this respect, writing multiple letters daily. As of 2010[update] part of his correspondence was held at the official Krishnamurti Archives and elsewhere; some of these and other letters (or parts thereof) have been published. This has provided added insight into Krishnamurti's evolving writing style as well as on his character, life, and philosophy.[a 9]
- Changes in message and style
Growing up, the changes in his message and delivery leading to his declared independence in 1929 were gradual, and evident before then. Since the mid-1920s, he had started diverging from the well-defined tenets of Theosophy and Theosophists' expectations of him; more abstract and flexible concepts such as Happiness, Questioning Authority, or Liberation started appearing in his talks, discussions, and writings.[a 10] By 1928, when according to a biographer he had "settled comfortably" in his role as a public speaker, "there was not even a shadow" of previously utilized Victorian era rhetoric in his prose, and metaphysical or occult references had "all but vanished".[a 11] The changes in his outlook and message were eventually matched by changes in his method and mode of address: from the late 1930s onwards, his use of the first-person-singular in talks, discussions, and writings would become increasingly rare. In his talks and dialogues he started referring to himself as the speaker or as K. He often spoke and wrote in third-person-singular, though sometimes in first-person-plural, and rarely (in his writings) in second-person-singular. He stated this was done intentionally, in order to endow his exposition with an impersonal tone as an attempt to divorce the message from the personality and any notion of celebrity of the messenger.[a 12] Around the same time (late 1930s) he started to regularly repeat that the teacher was unimportant and only the teaching mattered, a notion of his that had originally appeared during the period leading to the dissolution of the Order of the Star.[1][a 13]
Starting early in his speaking career, many of his public talks included a question and answer segment. Separate question and answer sessions or public dialogues were also organized. Krishnamurti would sometimes answer select pre-submitted questions; at other times (especially in later years) he would ask his audience to pose ad hoc questions for him to choose from, or would allow for a rough consensus to form among the audience regarding the subject of inquiry. In similar fashion, the subject of most dialogues was informally decided. However in some cases he would deliberately reply to questions posed to him (or by him) with a discussion of a seemingly unrelated subject; at other times, he would pose questions that were not meant to be answered at all.[a 14]
- The problem of language
Krishnamurti was constantly trying to find the right language with which to articulate his message throughout his career as a speaker and writer.[a 15] His early exposition, influenced by his training in preparation of his expected role as a future World Teacher, had frequent mystical and devotional flourishes while his language was replete with theosophical and quasi-religious terminology. Following the rejection of his messianic role and the break with Theosophy his language became simpler and free of specialized terms, but also relatively ambiguous.[a 16] The meaning attached to some terms became unique to his discourse; additionally the meaning of these and other terms changed through the years as his use of language evolved. In many spoken and written works he remarked on the limitations of language – an imperfect necessity – and cautioned against mistaking his descriptions for actualities. He asserted that pondering semantics, theoretical abstractions, and intellectual positions were useless pursuits and urged that notions conveyed in his message be experimented with and tested in everyday life.[a 17] While one biographer writes that in the 1930s "his speaking style was still far from polished", another, acknowledging his repetitiveness in writing and speech offers in explanation, "if one phrase does not strike home, another may do so, if one word does not convey his meaning, perhaps a synonym will."[a 18] Approaching physical, as well as what has been considered philosophical maturity in the 1930s and 1940s, Krishnamurti's writing and speaking became "less florid and more practical, though the simplicity of his prose belied the sophistication of the concepts he attempted to impart."[a 19] In later years, thanks to his association with scientists (especially through his relationship and dialogues with David Bohm) his language became more precise,[a 20] yet though his vocabulary remained simple, "it is by no means easy to understand either on a first or later reading"[a 21] and the quest for the right way to state the message never ceased.[a 22]
Please, words are dangerous. Don't, if I may suggest, don't translate what is being said into your own words, into your own language, into your own opinion, but actually listen to the words we are using, because then we are in direct communication. All right, let me put it this way: language, that is the usage of words, the meaning, the verbs, the syntax – language, drives most of us. Right? When you say, "I am a Frenchman" – the word is active and forces us in a certain pattern. So language uses us – right? I do not know if you have not noticed it. When you use the word "Communism", "Socialism" or "Capitalism" or a Catholic, a Protestant, a Hindu, a Jew and so on, these are the words which act upon us and force us to think in a certain way. Right? So language is driving us, using us. I don't know if you are aware of this. And if you use language, not language drive you, then we are using words without any emotional content. Then there is a possibility of exact communication.
- Writing and publishing after the 1940s – Mainstream publishers and reviews
With the exception of short forewords to publications of his talks, Krishnamurti apparently did not publish any prose between the early 1930s and the early 1950s. The author Aldous Huxley, who Krishnamurti met in 1938 and with whom he developed a decades-long friendship, eventually convinced him to write and publish prose again, advising him in his first such efforts during the late 1940s-early 1950s.[a 24] The new titles, and practically all others to follow, acquired commercial, mainstream publishers. In prose works Krishnamurti had started to use a new format: chapters or sections start with descriptions of nature (but also sometimes of people or events), often noted for their meditative simplicity and unsentimental clarity,[a 25] and are followed by an exposition or by a discussion with anonymous or composite character counterparts. The works attracted mostly positive reviews from respected publications and reviewers, and met with considerable success in their publishing category, situations that would become the norm.[a 26]
- Later years
During the last few decades of his life, when discussing his message, Krishnamurti was using variations of the third-person-singular almost exclusively in public, in both writing and speech.[a 27] In his public engagements, he was almost never introduced, and never used notes; he would sometimes surprise his waiting audience by entering quietly, impeccably dressed, and sitting silently and still (sometimes for several minutes), regarding the assembled people in front of him. This silence at the beginning of many of his talks has been attributed by associates to his deliberate lack of preparation: "He only rarely seems to know what he is going to say before he starts speaking and he seems to look to his audience for guidance."[a 28] Yet Raymond Martin, a Professor of Philosophy who edited Krishnamurti: Reflections on the Self argued, "[Krishnamurti's] talks were, in effect, guided meditations .... [His] approach to topics of perennial philosophical interest was more meditative than rationally discursive"[a 29] while another academic, author of the foreword to Total Freedom: The Essential Krishnamurti, stated that his "speaking manner and tone ... could evoke a personal intimacy in the midst of even the largest audiences".[a 30] However, over more than six decades of public talks and discussions, some in his audiences found his message far from comforting or inspiring.[a 31] Conversely, and especially after 1960, Krishnamurti would sometimes seem impatient with, and uninspired by, his audience or counterparts in discussions. This would often occur when his opposites would not grasp what in his opinion was plain to see, and therefore could not meet him on the level of communication he expected.[a 32] His style of exposition has been called "emphatic", an assessment that Krishnamurti himself agreed with.[a 33] It has been pointed out that "his use of the word obviously often follows propositions one may not find obvious at all"[a 34][a 21] and has also been suggested that such language "may be deliberately provocative, to jolt listeners out of their usual complacency."[a 21] Noting the deteriorating, in his view, state of human affairs, in his spoken and written delivery from the 1960s on a "note of impatience, an urgency, begins to surface. Krishnamurti senses the peril of the times and the compelling demand for action. As if to respond in style as well as substance, his talks become more focused and his dialogues less elliptical."[a 35]
- Last works
As of 31 December 2010 (2010 -12-31)[update], the last known works of his (outside of talks and dialogues) to have been published are the letters to Krishnamurti Schools (see below). Short pieces of his that may postdate these letters have been published in Krishnamurti Foundation Bulletins. An audio diary, recorded after the hitherto published letters to the schools, was transcribed and published as a book in 1987. Finally, his last public talk was delivered January 1986, a few months shy of his 75th anniversary as a public speaker, and of his 91st birthday; an edited version was included in a book originally published 1988, which also contains edited transcripts of his last formal discussions.[a 36]
Distribution and availability
- Official institutions
A number of successive non-profit institutions have been organized in order to preserve and disseminate Krishnamurti's work, originally by his Theosophist patrons, later by Krishnamurti and contemporary associates. As of 2010[update], the latest incarnations of the official Krishnamurti-related entities are the Krishnamurti Foundations, organized in the late 1960s to early 1970s.[a 37] Among other activities, the Foundations have continued, after his death, to publish new titles consisting of Krishnamurti's talks and writings, or new editions of older titles, in a variety of formats and media; a notable effort is the freely available online resource Jiddu Krishnamurti Online.
- Publishers
Until the early 1950s, selections of his spoken works, along with his writings, were published mainly by in-house publishers – the Star Publishing Trust (SPT) and later Krishnamurti Writings (KWINC) – [a 38] or by various Theosophical imprints, publishing operations, and affiliates; in some cases works of his were published by or licensed to unaffiliated small specialist presses.
Thanks to Krishnamurti's enduring presence in the public stage, and efforts by associates and friends, in the early 1950s commercial, mainstream publishing concerns developed an interest in him. The first book of his to be released through this channel was 1953's Education and the Significance of Life. It was originally published by Harper in the United States and Victor Gollancz Ltd. in the United Kingdom, who remained his publishers for decades, and who have been joined by others since.[a 39] As of October 2011[update] publishing of Krishnamurti's work by a variety of publishing and media concerns has continued, overseen by the official Krishnamurti-related publishing organization K Publications. At the time, a large part of Krishnamurti's work, contained in text, audio, and video materials, had yet to be published.[a 40]
- Technology and media
During the 1920s, part of Krishnamurti's presumed "messianic" period, it was not unusual for his talks to be regularly broadcast on the radio; the practice became rarer after the dissolution of the Order of the Star.[a 41] He was additionally given airtime in interviews and other broadcasts;[a 42] however at times he was not allowed by authorities to broadcast, deemed too controversial, radical, or generally anti-establishment. One such action by the government of New Zealand in 1934, resulted in a big increase of the live audiences at his talks in that country.[a 43] The first official audio recordings of Krishnamurti's complete public talks, dialogues, and conversations with associates and friends, were made in 1949 while official video recordings started in 1968.[a 44] However, there are recorded audio and video snippets from official sources prior to these dates, as well as material from unofficial, third-party sources.[a 45]
- Archives
Several of the Foundations have established separate Krishnamurti Archives, located in India, the United Kingdom, and the United States, to "preserve an authentic record of Krishnamurti’s work".[a 46] Through inter-archive exchanges, the goal is to ensure that "each of the archives will contain all of Krishnamurti’s work and memorabilia" thus providing comprehensive reference centers for scholars[a 47] and laypeople, as well as the safekeeping of original material and of redundant copies of the works.[a 44]Additional original J. Krishnamurti material may also be found in the archives or document collections of non-affiliated organizations, libraries, universities, and media and publishing companies.[a 48]
- Availability
As of 31 December 2010 (2010 -12-31)[update], according to one source, Krishnamurti-related materials numbered "2,412 works in 4,580 publications in 53 languages and 46,822 library holdings",[a 49] while a trade concern stated, "His teachings of more than 20,000,000 words are published in more than 75 books, 700 audiocassettes, and 1200 videocassettes. Thus far, over 4,000,000 copies of books have been sold in twenty-two languages."[a 50] Around the same time, Krishnamurti works in a variety of media were widely available through online and traditional retailers worldwide, in several different formats.[a 51]
Listing of works
List guidelines and format
1. According to biographers and associates, Krishnamurti's work reached its full maturity after the last tie with Theosophy was severed in 1933.[b 1] This assessment is partially reflected in the way the list is organized.
2. Unless otherwise specified, the entries for each section or subsection have been listed (in ascending order) by the original publication or release date. In the absence of this information, the earliest dated edition is used. If no publication date is available, the date of work is listed when known.
3. The expression "JKO [text]" when used in citations represents the document or webpage serial number or id at Jiddu Krishnamurti Online (JKO).
4. Additional editions or imprints (incl. other media formats) of cited works are listed consecutively in ascending date order, separated by double semicolons (;;). Information common to all listed editions appears in the first listing only.
5. List is not meant to be exhaustive and should not be considered a complete representation of Krishnamurti's work.
Format: Title [in italics or "quotation marks"] (date [per point 2 above]).<reference>[comments].<further references as needed [appearing under Notes and sources]>
Works in print
Various official Krishnamurti-related entities have published, and continue to publish, professionally recorded transcripts of his spoken works; until the late 1940s, Krishnamurti himself revised, or helped revise, a number of such transcriptions.[b 2] In general, Krishnamurti maintained a "long-standing position of having no involvement with organizing or publishing his work."[b 3] Irrespective of the time period, specific talks, discussions or series of same originally published as "Verbatim", "Authentic" or "Revised" Reports are not the focus of this sub listing and are generally not included; excepted may be Reports containing works that have been considered of special interest or significance.[b 4]
Independent of availability or status, by year-end 2010[update] the majority of books ever published as authored "by J. Krishnamurti" were selective compilations of these talks and discussions, or of his writings; the works included may have been reproduced in whole or in part. These compilations were edited mainly – though not exclusively – by associates or persons connected with his affiliated institutions and were typically arranged either thematically, chronologically or by location, or in combination of same. The remaining printed works consisted of published diaries, prose works, poetry collections, and pamphlets. Reprints of the more well-known titles have appeared occasionally, while newer editions of some titles have also been published.
According to Mary Lutyens, an authorized biographer[b 5] and lifelong friend of his, from the 1950s until the end of his life Krishnamurti apparently took little interest in his books, whether prose works or compilations of his talks. He practically never referred to them, "virtually never read them after publication, and now [c. 1983] for many years has not read any book derived from his own talks or writings before publication", trusting his team of editors.[b 6] However another Krishnamurti biographer has raised questions regarding past editors and the editing process.[b 7] Others have taken issue with the proliferation, in the first two decades after his death, of compilations consisting of disparate excerpts from his works, or of collections of quotations around common themes. The absence of context inherent in such works, and what critics consider an implied willingness to unnecessarily present Krishnamurti as "quotable" and his message as one reducible to sound bites, has been seen as contrary to his message and his wishes.[b 8]
Select journal articles and statements by Krishnamurti are also listed below. With few exceptions, these appeared or were reproduced in bulletins or magazines published by affiliated organizations or institutions.
Krishnamurti on Krishnamurti
Krishnamurti rarely wrote (or spoke in public) about himself. In the following, he again usually refers to himself in third-person as noted above. However these works, being published diaries, are largely autobiographical.
- Krishnamurti's Notebook (1976).[2] Published journal that Krishnamurti kept between June 1961 and March 1962. With the publication of this book, the general public had access to first-hand descriptions of the process, a strange condition that started in the 1920s and intermittently affected Krishnamurti throughout his life. Also contains numerous (explicit and implicit) references to a state of consciousness Krishnamurti often called the otherness, among other designations.[b 9]
- Krishnamurti's Journal (1982).[3] A personal journal, that he started in 1973 and kept intermittently until 1975.
- Krishnamurti to Himself: His Last Journal (1987).[4] Transcribed from audiotape recordings made at his home in the Ojai Valley between February 1983 and March 1984. Mary Lutyens, editor. M. Lutyens edited several of his books.
Pre-1933 works
These works by Krishnamurti cover the years 1910 to 1933, which include his involvement with the Theosophical Society and with the various incarnations of the Order of the Star. It is generally presumed that by 1933 Krishnamurti's message had attained its philosophical maturity as well as the unique voice through which it was to be expressed.[b 10][b 11]
- At the Feet of the Master (1910).[5] The author of this book may also be listed or co-listed (in different editions) as Alcyone}}, a pseudonym of Krishnamurti. However the identity of the author of works originally listed as authored by so-called Alcyone has been the subject of debate. Regardless of the extent of Krishnamurti's actual involvement, these works are considered Theosophical literature.[a 1]
- Education as Service (1912).[6] Another Alcyone book whose authorship has been questioned.[b 12]
- "Lecture delivered at Benares on December 28th, 1921" (September 1922).[7] A talk by Krishnamurti at the 1921 Theosophical Society Convention, which took place at Benares. Published in the Herald of the Star, then official bulletin of the Order of the Star in the East (a precursor organization of the Order of the Star).[b 13]
- The Immortal Friend (1928).[8] Poetry collection. Krishnamurti composed over 60 poems, published in the official bulletins of the Order of the Star, book collections of his poetry, and elsewhere.[b 14]
- The pool of wisdom (1928).[9]
- Life in Freedom (1928).[10] Compiled from so-called campfire addresses given in Benares, Ojai, and Ommen, during the 1928 Star Camps. These were annual multi-day gatherings of members of the Order of the Star.
- "The Dissolution of the Order of the Star: A Statement by J. Krishnamurti" (September 1929).[1] The speech by which Krishnamurti dissolved the Order of the Star. Originally delivered 3 August 1929 during the Ommen Star Camp, it was printed in its entirety in the Order's official magazine, the International Star Bulletin.
- The Dissolution of the Order of the Star: A Statement (1929).[11] Krishnamurti's speech, listed above, was included in this special 14-page pamphlet published by the Star Publishing Trust. On the cover are the Order's founding and dissolution dates and places: "January 11, 1911 Benares Ommen August 3, 1929".
- "India's aspirations" (7 June 1930).[12] Article in London's current affairs magazine The Nation and Atheneum with byline "by J. Krishnamurti; (The 'New World Teacher')". Pre-Indian independence, Krishnamurti applies his message to the "Indian problem" asserting, "The true enemy of freedom is dead tradition".[b 15] The article was reprinted from the December 1929 issue of the International Star Bulletin.[b 16]
- The Song of Life (1931).[13] Poetry. The final collection of poems Krishnamurti published.
- Early Writings Series (1969–1972).[14] Seven-volume series of early works by J. Krishnamurti.[b 17] The series compiles material from 1927 to 1933, originally in bulletins, journals and pamphlets published by the Star Publishing Trust.
- From Darkness to Light (1980).[15] Poetry, prose, and parables originally published between 1923 and 1931. Also subtitled "The Collected Works of Krishnamurti Volume One", this is completely different from the Collected Works Volume 1 listed below.
Post-1933 works
- War abolished: One way to permanent peace (1943).[16] Contains talks by Krishnamurti in Ojai and Pennsylvania during 1940.[b 18] These were edited into chapter-based layout by "L.L.W." and published as the second volume in Sydney-based Currawong Publishing's Unpopular Pamphlets series.[b 19] Currawong was known as a publisher or licensee of anti-war pamphlets and books from a wide variety of authors, as well as of other works of political nature. During World War II Krishnamurti's stance was often construed as pacifism or subversion during a time of patriotic fervor, and for a time he came under surveillance by the FBI in the United States.[b 20]
- Authentic report of sixteen talks given in 1945 & 1946 (1947).[17] Publication of two series of talks at Ojai. With short preface by Krishnamurti. In these talks and others from 1944 Krishnamurti introduced concepts that eventually became regular aspects of his message.[b 21]
- A new approach to living, The way of living, The way of peace (c. 1948).[18] 16-page pamphlet contains transcripts of three talks broadcast from All India Radio at Madras and Bombay between 16 October 1947 and 3 April 1948, during a period of turmoil and change in India.
- The First and Last Freedom (1954).[19] Includes a comprehensive foreword by Aldous Huxley.
- Commentaries on Living Series (1956–60). A three-volume series subtitled "From the notebooks of J. Krishnamurti". The series editor was Rajagopal Desikacharya, at the time a close associate and friend of Krishnamurti.[b 22]
- Series One (1956).[20]
- Series Two (1958).[21]
- Series Three (1960).[22]
- This Matter of Culture (1964).[23] Rajagopal Desikacharya, editor.
- Think on these Things (1970).[24] Republication of This Matter of Culture with new title and publisher.[b 23]
- Freedom from the Known (1969).[25] Mary Lutyens, editor.
- The Only Revolution (1970).[26] Mary Lutyens, editor.[b 24]
- The Urgency of Change (1970).[27] Mary Lutyens, editor. Book-length question and answer session, with questions posed by Alain Naude, Krishnamurti's personal secretary in the 1960s.
- Second Penguin Krishnamurti Reader (1973).[28] This book compiles The Only Revolution and the Urgency of Change. Krishnamurti biographer Christine V. Williams was one of those who credited this mass market two-volume Penguin Reader series with introducing Krishnamurti and his work to a truly wide audience, and with helping to establish his reputation as a philosopher of note both with the general public and within intellectual circles. The first volume had been published in 1970.[b 25]
- The Impossible Question (1972).[29]
- The Awakening of Intelligence (1973).[31] Cornelia and George Wingfield Digby, editors.[b 26]
- Beyond Violence (1973).[32] Consists of two series of talks (in Santa Monica, California, and London) and a single talk in Rome, Italy. All talks delivered during 1970.
- Meditations (1979).[33] Compilation of quotes and writings on meditation. Evelyne Blau, editor.
- The Network of Thought (1982).[34] Consists of talks at Saanen and Amsterdam, in July and September 1981. A commentator described this work: "Krishnamurti compares bad education with computer programming, in which minds are turned into biological and emotional machines to fit into preconceived patterns, or mental networks, for controlling social and political behavior. Self-observation without thought is the paradoxical way to break out of these networks."[b 27]
- The Flame of Attention (1984).[35]
- The Way of Intelligence (1985).[36]
- Last Talks at Saanen, 1985 (1987).[37] Krishnamurti spoke at annual meetings at Saanen, Switzerland, between 1961 and 1985. Krishnamurti biographer Pupul Jayakar wrote that these meetings became a focus for "serious ... people concerned with the enormous challenges to humankind".[b 28]
- The Future Is Now: Last Talks in India (1988).[38] Includes edited versions of Krishnamurti's last public talks, and also of discussions with Hindu and Buddhist scholars.
- Total Freedom: The Essential Krishnamurti (1996).[40] Introduction to Krishnamurti and selections from the breadth of his works, Mary Cadogan, Alan Kishbaugh, Mark Lee, and Ray McCoy editors.
- Krishnamurti: Reflections on the Self (1997).[41] Raymond Martin, editor.
- To Be Human (2000).[42] David Skitt, editor.
- The First Step is the Last Step (2004).[43] From the title page: "Re-edited version of the talks first published in 1971 under the title Krishnamurti in India, 1970–71".[b 30]
- Facing a World in Crisis (2005).[44] David Skitt, editor.
Works on education
Proper education was a major, lifelong concern of Krishnamurti. He and his associates established a number of schools during his lifetime,[b 31] in an effort to apply his holistic educational philosophy.[b 32] Although he was not involved in the daily running of the schools, Krishnamurti visited often, engaging teachers and students in talks and discussions. Starting in the 1970s, he also addressed a number of open Letters to Schools, which were later compiled in book form.[b 33]
- Education and the Significance of Life (1953).[45] One of several books containing Krishnamurti’s educational ideas and concerns. This was the first Krishnamurti book to be published by a commercial publisher.[b 34]
- Krishnamurti on Education (1974).[46] Talks and discussions with students and teachers of the Krishnamurti Foundation India-affiliated Rishi Valley and Rajghat Besant schools.
- Beginnings of Learning (1975).[47] Edited transcripts of Krishnamurti's discussions on education with students and staff at the Krishnamurti Foundation Trust (UK)-affiliated Brockwood Park School.[b 35]
- "Intent of the Krishnamurti Schools" (1984).[48] Statement by Krishnamurti distributed during his talks and discussions at Ojai, California in 1984.[b 36] Later published in the Journal of the Krishnamurti Schools, an in-print and online publication of the Krishnamurti Foundation India. The Journal's articles – primarily authored by teachers at Krishnamurti Schools around the world – "broadly cover the areas of philosophy and practice in education."[b 37]
- The whole movement of life is learning: J. Krishnamurti's letters to his schools (2007).[49] Contains material that was originally published as Letters to Schools in two volumes (1981[b 38] and 1985). In addition, seventeen previously unpublished letters are included. Ray McCoy, editor.
Dialogues
The following works are composed of Krishnamurti discussions with individuals or small groups, listed (in subheading) by the main counterpart's last name. In these often very informal discussions, Krishnamurti was able to expand on his message in a way not conducive to the more constrained talk format. He also used discussions to elaborate on subjects only minimally, or not at all, found elsewhere.[b 39]
- Allan W. Anderson
- A Wholly Different Way of Living (1991).[50] A series of 18 conversations between Krishnamurti and Allan W. Anderson, Professor of Religious Studies at San Diego State University that took place in February 1974. Also available in audio and video formats, see section in this page.
- David Bohm
Physicist David Bohm and Krishnamurti met in the early 1960s, and established a relationship that lasted until Krishnamurti's death. They examined their common concerns in a number of discussions; several have been published, in a variety of formats.[b 40]
- Truth and Actuality: Part 1 (1977).[51] Discussions at Brockwood Park, England, during May 1975. Cornelia and George Wingfield Digby, editors.
- The Ending of Time (1985).[52] Edited versions of 13 conversations that took place in Ojai, California and Brockwood Park, England, during 1980. Also available in various video and audio formats.[b 41]
- The Future of Humanity (1986).[53] With foreword by David Bohm. These discussions, from June 1983, are also available on video.
- Limits of Thought (1999).[54] Seven discussions from 1975, edited by Ray McCoy. In preface, Bohm presents "an introduction to Krishnamurti's work."
- David Bohm and David Shainberg
- The Wholeness of Life: Part I (1978).[55] Contains an abridgement of discussions between Krishnamurti, physicist David Bohm, and psychiatrist David Shainberg, held in 1976. Available on video as The Transformation of Man, see Audio and video resources below.
- The Transformation of Man (2004).[56] Republication of The Wholeness of Life with different main title and publisher.
- Fellows of the Los Alamos National Laboratory
- Krishnamurti at Los Alamos 1984 (1984).[57] "In March 1984, Krishnamurti was invited by Dr. M.R. Raju to take part in a symposium at the National Laboratory Research Center at Los Alamos, New Mexico, on the subject of creativity in science. On March 20 he gave a talk on the subject, and next day he answered questions." Also released on video. Included in the published symposium proceedings.[b 42]
- Pupul Jayakar, et al.
Krishnamurti engaged in a number of public and private discussions with longtime close friend, associate, and official biographer Pupul Jayakar[b 43] over several decades.
- Exploration into Insight (1991).[58] Discussions with Jayakar and several others in India. When in India, Krishnamurti regularly held daily informal discussions with friends and associates that covered wide ranges of subjects; the discussions often explored and challenged his message in depth, a situation that stimulated him, according to another biographer.[b 44]
- Fire in the Mind (1995).[59] More discussions with Jayakar and others, held from the late 1960s to the mid 1980s, recorded and edited by Jayakar.
- Walpola Rahula, et al.
- Various counterparts
:
Iris Murdoch, Jonas Salk, etc.
"Collected Works" series
This series consists of previously published talks, discussions, question and answer sessions, and other writings, covering the period 1933–1967. Originally published as a stand-alone series of 17 volumes, it has become part of the much larger Complete Works of J. Krishnamurti: 1910–1986.[b 45] As of 2010[update], this undertaking – also referred to as the Complete Teachings Project – was a continuing collaborative effort by the Krishnamurti Foundations; the objective being a cohesively edited collection of the entire body of Krishnamurti's works. It is estimated that the Complete Works would run to over 50 volumes of print media, and will be released in other formats, including online.
- Volume 1 (1933–1934): The Art of Listening (1991).[62]
- Volume 2 (1934–1935): What Is the Right Action? (1991).[63]
- Volume 3 (1936–1944): The Mirror of Relationship (1991).[64]
- Volume 4 (1945–1948): The Observer Is the Observed (1991).[65]
- Volume 5 (1948–1949): Choiceless Awareness (1991).[66]
- Volume 6 (1949–1952): The Origin of Conflict (1991).[67]
- Volume 7 (1952–1953): Tradition and Creativity (1991).[68]
- Volume 8 (1953–1955): What Are You seeking? (1991).[69]
- Volume 9 (1955–1956): The Answer is in the Problem (1991).[70]
- Volume 10 (1956–1957): A Light to Yourself (1991).[71]
- Volume 11 (1958–1960): Crisis in Consciousness (1991).[72]
- Volume 12 (1961): There is No Thinker, Only Thought (1991).[73]
- Volume 13 (1962–1963): A Psychological Revolution (1992).[74]
- Volume 14 (1963–1964): The New Mind (1992).[75]
- Volume 15 (1964–1965): The Dignity of Living (1992).[76]
- Volume 16 (1965–1966): The Beauty of Death (1992).[77]
- Volume 17 (1966–1967): Perennial Questions (1992).[78]
Audio and video resources
- "Film Clips: New York 1928, Ojai 1930" (1928/1930).[79] Film clips of young Krishnamurti from uncredited original sources. First part [New York City 1928 according to the description] apparently part of newsreel. In the second part [described as having been filmed in Ojai, California in 1930], Krishnamurti reiterates the themes and language of the speech he gave dissolving the Order of the Star. Unofficial release.
- The Real Revolution (1966).[80] The first full length talks of Krishnamurti recorded on video, from a series of talks and discussions in Ojai in 1966. These were edited into 30-minute programs for broadcast by non-commercial US television station WNDT.
- A Wholly Different Way of Living (1974).[82] A series of 18 conversations between Krishnamurti and Allan W. Anderson, Professor of Religious Studies at San Diego State University, originally recorded on audio and video tape in 1974. Also published in book form.
- The Transformation of Man (1976).[83] Two conversations with physicist David Bohm and psychiatrist David Shainberg videotaped in 1976. Also published as part of the book The Wholeness of Life.
- The Ending of Time (1980).[84] Published in a variety of audio and video formats, these eight discussions between physicist David Bohm and Krishnamurti took place in 1980, and were part of the raw material for the book with the same title.
- The Nature of Love (1982).[85] Alternately titled Krishnamurti: On the Nature of Love. Videocassette recording, from a 1982 talk at Ojai, California.[b 46]
- "Third Discussion with students at Rishi Valley, 1984" (1984).[86] One of a series of discussions at the Rishi Valley School in 1984. In five parts. First two parts concern meditation, concentration, and attention. In the remaining parts Krishnamurti discusses conformity, corruption, and finding one's place in the world.
- "Third Public Talk at Madras, 4 January 1986" (1986).[88] Krishnamurti's last public talk – he died less than two months later. Uncredited original source. An edited transcript was published in the book The Future is Now. Unofficial release.
Other media
- "The Core of the Teachings" (c. 1980).[89] Webpage contains a pivotal Krishnamurti statement, also published in print. He broadly outlines and reaffirms his message, asserting in the opening sentence its unbroken continuity since the Dissolution of the Order of the Star. Krishnamurti originally composed it 21 October 1980, in response to a question by Mary Lutyens, who was at the time writing the second volume of his biography.[b 47]
- The Krishnamurti Text Collection CD-ROM (1991).[90] This Microsoft Windows-compatible CD ROM includes the text collection of all of Krishnamurti's published works from 1933 to 1986, "whether in book, audio, or video form". It also includes, in the 1999 version, "70 additional transcripts not featured in previous versions."[b 48]
See also
Notes and sources
Sources for notes
Listed alphabetically by author or editor, else by title of work. Sub listed by date in ascending order.
- "Books abroad". The Living Age (Boston: Living Age) 342 (4391): 551–558. August 1932. OCLC 10161153.
- Chandmal, Asit (1995). One thousand suns: Krishnamurti at eighty-five and the last walk (hardcover) (1st ed.). New York: Aperture. ISBN 978-0893816315.
- Desikacharya, Rajagopal (August 1929). "New scheme of work". International Star Bulletin (Eerde, Ommen: Star Publishing Trust) [3] (1 [issues renumbered starting August 1929; volume not numbered in original]): 7–8. OCLC 34693176.
- Desikacharya, Rajagopal et al., eds (November 1927–December 1930). International Star Bulletin (Eerde, Ommen: Star Publishing Trust). OCLC 34693176.
- Desikacharya, Rajagopal et al., eds (January 1931–August 1933). Star Bulletin (Eerde, Ommen: Star Publishing Trust). OCLC 223944229.
- Giddu, Narayan (1998). Narsipur, Chandramouli. ed. As the river joins the ocean: reflections about J. Krishnamurti. Delhi: Book Faith India. ISBN 978-8173031786.
- Jiddu, Krishnamurti (December 1929). "The True Enemy of Freedom: A View of India's Spiritual Aspirations". International Star Bulletin (Eerde, Ommen: Star Publishing Trust) [3] (5 [issues renumbered starting August 1929; volume not numbered in original]): 5–6. OCLC 34693176.
- Krishnamurti Foundations (1997). Unconditionally free, an introduction to the life and work of J. Krishnamurti (1895–1986) (pamphlet). Ojai, California: Krishnamurti Foundation of America. ISBN 978-1888004502.
- Lilliefelt, Erna (1995). KFA history: report on the formation of the Krishnamurti Foundation of America and the lawsuits which took place between 1968 and 1986 to recover assets for Krishnamurti's work. Ojai, California: Krishnamurti Publications of America. ISBN 978-1888004069.
- Methorst, Henri (2003). Krishnamurti: a spiritual revolutionary: reflections on his life and work. Ojai, California: Edwin House. ISBN 978-0964924796.
- Middelman, Francina (July 1988). "The Word and Us: Implications of Linguistic Design for Subjective Experience and for the Experience of Subjectivity". Journal of Psycholinguistic Research (New York: Plenum Press) 17 (4): 261–279. ISSN 0090-6905.
- Vernon, Roland (2001). Star in the east: Krishnamurti: the invention of a messiah. New York: Palgrave. ISBN 978-0312238254.
Notes
Section: About the works
- ^ a b Alcyone 1910. The author of this first, and of several other early works was listed as Alcyone, a pseudonym assigned to Krishnamurti by Charles Webster Leadbeater. [In later editions of early works "Jiddu Krishnamurti" may be co-listed, or solely listed, as author]; M. Lutyens 1975, p. 44; Williams 2004, pp. 24–29 and related notes 93–100 in pp. 476–478 [in "Notes"]. There has been considerable skepticism among Krishnamurti's biographers and others about Krishnamurti's true role in the production of works originally published as authored or co-authored by so-called Alcyone; M. Lutyens 1975, "Chapter 3: The Discovery" pp. 20–28. Leadbeater, an influential Theosophist, was the person who "discovered" Krishnamurti as the possible "vehicle" for the new Messiah, and was in charge of preparing him for his "mission".
- ^ M. Lutyens 1975, pp. 51–52. M. Lutyens calls this first speech, delivered in London, "trite". She does not provide a published source for it; Williams 2004, pp. 43–44. According to C. V. Williams, Nityananda ("Nitya", 1898–1925), Krishnamurti's younger brother, provided written remarks that formed the bulk of the speech; M. Lutyens 1975, pp. 125–126. M. Lutyens stated that his first "voluntary" (not scheduled) speech took place during a meeting in Paris on 28 December 1920. "[Krishnamurti] suddenly discovered he wanted to [speak]".
- ^ Williams 2004, p. 438; M. Lutyens 2003a, p. 234. In later years, Krishnamurti told associates that "[his] body is here to talk".
- ^ M. Lutyens 1975, pp. 134, 135, 171–172. Description of Krishnamurti's public speaking (c. early 1920s) by Emily Lutyens, M. Lutyens' mother, who had a very close relationship with Krishnamurti and attended many of his early talks; M. Lutyens 2003c, pp. xvi [in "Introduction"], 95. M. Lutyens considered him "a much better writer than speaker", with "no gift for oratory".
- ^ Vernon 2001, p. 176.
- ^ New York Times 1927. Brief review of The Kingdom of Happiness (OCLC 1983123, New York: Boni & Liveright, 1927); Jocher 1927. Another brief contemporary review of the same work states, "There is much originality, as well as beauty of thought, in these pages."
- ^ M. Lutyens 1975, p. 239n. Krishnamurti stopped writing poetry in 1931; Vernon 2001, pp. 167–168. According to Vernon, "[Krishnamurti] had good command of language and his use of imagery is heartfelt, if a little simplistic, yet one cannot describe him as a significant poet." He mentions that many of Krishnamurti's poems are "tailored for a readership of disciples."; Williams 2004, p. 158. In C. V. Williams' opinion, young Krishnamurti's poetry is weak, its language derivative. "It reeks of sentimentality and enticement to find the happiness he has discovered, crouched in a mixture of Vedantic and Biblical language". She quotes a "well-regarded" scholar and critic who finds it unimpressive, either as theology or as literature; J. Krishnamurti 2004b, p. 8 [in "Foreword"]. In the foreword to his last collection of poems Krishnamurti wrote, "I am not a poet; I have merely attempted to put into words the manner of my realization."; Lutyens, Mary (1987). "Foreword". In (author) J. Krishnamurti 1993a, pp. 5–6. M. Lutyens stated that thanks to his meditative descriptions of nature – in prose works published from the 1950s onwards – "many ... regard him as a poet as well as a philosopher"; J. Krishnamurti 1975a, p. 154. "To be a poet ... implies being capable of receiving the new."
- ^ Commentaries on Living. One of several works that include anonymized private sessions; Fire in the Mind. An example of published discussions with associates.
- ^ M. Lutyens 1975, pp. 30–31. As of 31 December 2010 (2010 -12-31)[update] biographical sources mention – as his earliest correspondence – a short letter dated 24 December 1909 addressed to Annie Besant, one of his mentors and then the President of the Theosophical Society. "It was in his own writing, which was being closely modelled on Leadbeater's". In old age Krishnamurti would dictate, rather than write, his letters.
- ^ M. Lutyens 1983, p. 234. Krishnamurti is quoted as stating during a discussion in 1979 that "from 1922 (the year of his experience at Ojai) he had found his own language"; Life-altering experiences (in Jiddu Krishnamurti). Information on the "Ojai experience"; Jayakar 1986, pp. 70–74; Vernon 2001, pp. 171–180.
- ^ Vernon 2001, pp. 175–176, 179.
- ^ J. Krishnamurti 1974b, para. 62. Retrieved on 2010-10-20. Krishnamurti replies to the audience question, "you referred to yourself several times as 'the speaker' rather than in the first person. Is there a reason for that?"
- ^ J. Krishnamurti 1934, para. 71. Retrieved on 2011-2-28.
- ^ Skitt, David (2003). "Introduction". In (author) Krishnamurti & Rahula 2003, pp. vii–ix. "Krishnamurti unfolds his argument by a series of questions, some of which he wants his listeners to sink in rather than to answer – a distinction they do not always find easy to make."
- ^ M. Lutyens 1975, pp. 281–282, 287.
- ^ Jayakar 1986, pp. 107, 296, 301. "His vocabulary [in the late 1940s] had totally changed, and even people ... who had been with him for many years, found it difficult to comprehend him." Jayakar also discusses changes in his language during the 1960s and comments on his special "use of language"; M. Lutyens 2003a, p. 234 quotes Krishnamurti as stating during a 1979 discussion that throughout his speaking and writing career "his perception" of the teaching was "not changing parallel to the language."
- ^ J. Krishnamurti 1933a, para. 3. "No one can describe reality"; Krishnamurti & Jayakar 1991, p. 13 (para. 28). "So, the word is not the thing. The description is not that which is described."; J. Krishnamurti 1933b, para. 16. "Now suppose you think about this idea for a moment – not accept it, but think it over and desire to find out if it is true. You will find then that you can test it only in action, not by theorizing about it"; J. Krishnamurti 1981b, p. 48 (para 107). "Please do not accept what is said in these letters. Acceptance is the destruction of truth. Test it – not at some future date, but test it as you read this letter." Retrieved on 2011-03-29. (All links); Skitt, David (2000). "Editor's Introduction: Philosophy without Boundaries". In (author) J. Krishnamurti 2000a, pp. xi–xxvii. [Context at pp. xvi–xxviii] ; J. Krishnamurti 2000a, "Part II: Words and Meanings" pp. 145–175.
- ^ Vernon 2001, p. 198; M. Lutyens 1975, p. 282.
- ^ Vernon 2001, p. 213. Vernon also comments on the by then absent "devotional terminology" and "messianic expressions" in Krishnamurti's talks and writings.
- ^ Jayakar 1986, p. 369.
- ^ a b c Skitt 2000, p. xvi.
- ^ M. Lutyens 1975, pp. 281–282, 287; M. Lutyens 2003a, p. 63; Jayakar 1986, pp. 369, 463; Krishnamurti & Bohm 1985, p. 22 (paragraphs 210–211). Retrieved on 2010–12-01. In this book of dialogues, Krishnamurti and Bohm at times discuss how (and whether) their realizations can be imparted to others.
- ^ J. Krishnamurti 1978, para. 10. Retrieved on 2010-12-18.; Middelman 1988, pp. 274, 277. Includes description of Krishnamurti's discourse on language and thought; General semantics. Posits that language can condition the brain into false patterns.
- ^ M. Lutyens 2003c, pp. 92, 95; Williams 2004, pp. 260–261, 307–308, 326.
- ^ M. Lutyens 1983, p. 94. "The descriptions of nature with which many of his pieces begin quieten the mind to receive the teaching which is imparted almost imperceptively."
- ^ M. Lutyens 1983, pp. 81, 86–87, 94–95; Williams 2004, pp. 326, 385–386. Early reviews appeared in London's Observer, the Times Literary Supplement, and by Francis Hackett in the New Republic; Living Age 1932, p. 558. Around the time of the dissolution of the Order of the Star (and continuing later), some reviewers were apparently finding Krishnamurti's new exposition hard to express. "[Krishnamurti's] teaching reduces itself to literally nothing at all." Comment from a foreign review of a contemporary (1932) work by another author. The work included an examination of Krishnamurti's life and philosophy; Bagby 1975. Several decades later, a frequent Krishnamurti reviewer for the Library Journal commented in review of a 1975 book by him that "his forte is a kind of mind-cracking semantic reductionism."; Other reviewers were hostile towards Krishnamurti and his message. "Mr. Krishnamurti propagates error with gay and confused abandon. ... Both the style and the message are dangerous." (MacIntyre 1964). From a review of This Matter of Culture (listed below) in The Guardian.
- ^ Williams 2004, pp. 396–397.
- ^ M. Lutyens 2003a, p. 122; Williams 2004, pp. 420–421 quotes Krishnamurti associates stating that he would sometimes wonder just before a talk whether the "words would come into my mouth" or ask, "What on earth am I going to talk about?" yet he would then proceed talking as if inspired.
- ^ Martin, Raymond (1997). "Introduction". In (author) J. Krishnamurti 1997, pp. xi–xix. [Context at pp. xiii, xiv] ; Aldous Huxley had similar views. Referring to Krishnamurti talks he attended in Switzerland in July–August 1961, he wrote: "It was like listening to a discourse of the Buddha – such power, such intrinsic authority ...." From a 4 August 1961 letter addressed to Huxley's friend and associate Humphry Osmond, an English psychiatrist (Smith 1969, pp. 917–918).
- ^ Buultjens, Ralph (1996). "Foreword". In (author) J. Krishnamurti 1996. pp. vii–ix.
- ^ J. Krishnamurti 1945, para. 28. Retrieved on 2010-11-15. "Why do you want to be inspired? Is it not because in yourself you are empty, uncreative, lonely?" Cited paragraph (including the quote) is part of Krishnamurti's response to comment from an audience member: "You are very depressing. I seek inspiration to carry on; you do not cheer us with words of courage and hope. Is it wrong to seek inspiration?"
- ^ Vernon 2001, pp. 258–259, 260–261. This attitude has been called authoritarian and contrary to open discussion. Vernon describes what he considers a common technique Krishnamurti used in his dialogues, a technique that according to Vernon's analysis incorporated interruptions, intransigence, dogmatism, and the "oracular" delivery of conclusions. Vernon also calls Krishnamurti a "person of tremendous conviction. His faith in what he perceived to be Truth was complete. ... Truth cannot be contradicted."
- ^ J. Krishnamurti 1978, para. 8. Retrieved on 2010-12-18. "And if the speaker is rather emphatic, it is not an assertive, aggressive expression, it is his natural self."
- ^ [Emphasis in original].
- ^ Buultjens 1996, pp. viii–ix.
- ^ Krishnamurti to Himself. The spoken diary; M. Lutyens 1987. Krishnamurti opted for a tape recorder as by the time he started on it (at eighty-seven years of age) "his hand had become rather shaky"; The Future is Now. Contains his last formal discussions (which took place in November and December 1985) as well as the last public talks.
- ^ JKO [a]. Foundations were organized in the United Kingdom, the United States, India, and Argentina (eventually relocated to Spain. As of 31 December 2010 (2010 -12-31)[update]). Another institution was later organized in Canada; KFA 1969. Krishnamurti Foundation of America mission statement, similar in all Foundation charters. Copyright for the great majority of Krishnamurti's work is held by the Foundations individually or in joint ventures such as K Publications; Williams 2004, pp. 196–197, 528–529 [in "Notes": no. 50]. However, certain editions of early works are in the public domain within several jurisdictions. Notable among these are several editions of At the feet of the Master; University of California Libraries 2008, § "Selected metadata". "Evidence reported by Internet Archive biblio tool for item atfeetofmaster00krisrich on March 7, 2008: no visible notice of copyright; stated date is 1911." Other early works and correspondence may be copyright of the Theosophical Society Adyar. The matters of ownership and administration of intellectual property rights for Krishnamurti's work (and of other assets) became entangled in disputes that started in the 1960s, and in long-running litigation that formally begun in 1971. Most of the copyright and other legal matters were resolved prior to Krishnamurti's death in 1986, while the remainders were settled shortly after he died. Per the legal settlements, certain Krishnamurti-related materials were deemed property of his erstwhile close friend, associate, and business manager D. Rajagopal or of entities affiliated with him. Other material remained part of the library collections in the Huntington Library at San Marino, California, where it had been donated by D. Rajagopal in the 1960s and 1970s; Lilliefelt 1995. Related report by a Krishnamurti Foundation trustee. [As far as can be ascertained the pertinent litigation is described in a neutral manner in this report].
- ^ The SPT, established in Ommen, Netherlands in the 1920s, was an organization chartered to disseminate Krishnamurti's message. It was reorganized and eventually relocated to Los Angeles, California following the dissolution of the Order of the Star. It was succeeded in the 1940s by KWINC, also of Los Angeles; VIAF 2011, § "Selected Publishers". SPT is listed as having published 51 titles, KWINC is listed as having published 48.
- ^ M. Lutyens 1983, p. 81; Random House; VIAF 2011, § "Selected Publishers".
- ^ JKO c. 2010. "Almost 50% of Krishnamurti’s lifetime work remains unpublished, and will eventually be added to the site’s resources. The site will be updated periodically, new content will be added every two weeks"; K Publications c. 2010. "K Publications draws its material from the Krishnamurti archives worldwide, from which there are 100,000 pages of still unpublished material, including hundreds of hours of audio recordings and original video footage".
- ^ Manchester Guardian 1926. Newspaper notice about the broadcast – from Ommen, the Netherlands, of a Krishnamurti speech – by a Dutch radio station at Hilversum which apparently could be listened to in Manchester. "A similar broadcast was made on Sunday last [25 July 1926], when the speech of Mr. Krishnamurti (in English) proved most interesting."; Boston Globe 1926. News report regarding radio broadcast of talks in Chicago. "As he spoke delegates to the American Theosophical Society convention scanned the Hindu's lips for a message from the world teacher whom they expect to reappear through him. There was no sign."
- ^ M. Lutyens 1975, p. 259. While in Paris in 27 June 1928, he spoke (in French) for 15 minutes on the subject The Search for Happiness from the Eiffel Tower radio station, to an audience estimated at two million. [It is not known whether the audience number represents potential or actual listeners].
- ^ Vernon 2001, p. 199.
- ^ a b Krishnamurti Foundations 1997.
- ^ Library of Congress. An example is this Library holding. 78 rpm audio recording of "a short talk" on shellac disc. Published by Krishnamurti Writings, presumably pre-1960. From the "Library of Congress Recorded Sound Section Database".
- ^ Chandmal 1995, p. 125. This was an express wish of Krishnamurti, in effect repeated on his deathbed. Asked by a close associate a few days before he died if there was anything that could be done to help him, Krishnamurti replied, "Don't let anyone spoil the teaching"; JKO [a]. "'The Foundations will see to it that these teachings are kept whole, are not distorted, are not made corrupt'" [Emphasis in original. Quote attributed to Krishnamurti (undated, unsourced)].
- ^ Vasanta Vihar Newsletter 2010.
- ^ For example, The Huntington Library Library Collections; the Adyar Archive of the Theosophical Society Adyar; San Diego State University 1993. Krishnamurti collection in the university library's Special Collections and University Archives. "The collection includes promotional material, photographs, correspondence, audio cassettes and albums, newspaper articles, and one video."; "Pacifica Archives Search" (subscription required) [full access]. Retrieved on 2011-10-26. From the Pacifica Archives, a division of Pacifica Radio. A basic search for "Krishnamurti", undertaken 2011-01-06, resulted in 38 listings. These included several hours of audio from Krishnamurti talks, interviews, etc. originally recorded between 1949 and 1977 in various locations. See also True Revolution; ArchiveGrid (subscription required) [full access]. Retrieved on 2011-10-26. A basic search for "Krishnamurti J", undertaken 2010-12-22 at this manuscripts and archives online database, returned about 40 entries at several institutions unrelated to the official Krishnamurti entities. [Note Krishnamurti-related content in the aforementioned archives may or may not contain original or unique items, or may contain citations to Krishnamurti and his works rather than actual archival material].
- ^ WorldCat Identities c. 2010; VIAF 2011, § "Publication Statistics: Identifiers". As of April 2011[update], the Virtual International Authority File (VIAF) in its entry about Krishnamurti had identified "515 unique ISBNs" worldwide. At the time, Krishnamurti was variously labeled in library, bibliographical, reference, and trade sources as an "Eastern philosopher", "Theosophist", "Eastern mystic" (or just "Mystic"), "Guru", "Spiritual" (or "Religious") "leader", "teacher" or "philosopher", etc. His works were classified accordingly; it was not unusual for the same work to be found under the categories "Mysticism", "Psychology", "Hinduism", "Eastern religions", "Philosophy", "Education", or "Self-help", sometimes in the listings of the same source. Since the publication of the earliest works and as of 2011[update] his works have been classified either by his given name (Krishnamurti) or by his family name (Jiddu, or in a few cases variations such as Jeddu, usually pre-1933); in general, he was often referred to by the given name only.
- ^ Books in Print c. 2011.
- ^ For example, a "basic search" undertaken 2010-11-22 for "Krishnamurti J" in the US division of Amazon.com, returned over 2,000 results including dozens of book titles in print, e-book and audiobook format, but also items such as reproductions of the photograph that illustrates this page. The majority of the results were electronically downloadable MP3-formatted renditions of his public talks and discussions. [amazon.com website searched and browsed through a US-based computer utilizing a US-based Internet service provider].
Section: Listing of works
- ^ M. Lutyens 1975, pp. ix [in "Foreword"], 285; Vernon 2001, pp. 181, 187. In Vernon's opinion, the delivery of the "seminal" Dissolution Speech was the event that "marked the start of his mature teaching." However, he also considers the designations of concrete before-and-after periods in Krishnamurti's life as oversimplifications, and as limiting the complete assessment of his work.
- ^ M. Lutyens 2003a, pp. 60–63. M. Lutyens states that transcripts of two series of talks delivered 1945 and 1946 in Ojai, California were the last talks Krishnamurti edited. (The talks were published in Authentic report of sixteen talks given in 1945 & 1946). The main editor of the transcripts at the time was his then close associate and friend D. Rajagopal.
- ^ Sloss 1993, p. 236. Sloss was the daughter of D. Rajagopal and grew up around Krishnamurti.
- ^ [Specific Krishnamurti talks or discussions may be listed in the Sources for notes].
- ^ M. Lutyens 1975, p. ix [in "Foreword"].
- ^ M. Lutyens 2003a, p. 88. Lutyens adds however that Krishnamurti "carefully considers the titles" of his books.
- ^ Williams 2004, p. 541 [in "Notes": no. 39]. C. V. Williams cites a letter by Doris Pratt (a Krishnamurti Foundation Trust [UK] trustee and longtime Krishnamurti associate) to D. Rajagopal dated 26 May 1964 held [c. 2004] at The Huntington Library. In the letter, Pratt opined that Krishnamurti's 1963 talks in India were badly edited for publication, and was upset that some "controversial" utterances by Krishnamurti during the talks (regarding what he considered the futility of the search for God) were allowed in the published reports. C. V. Williams wonders "how much of what Krishnamurti said that might be controversial or offensive was deleted in publications."
- ^ Vernon 2001, p. 261. "Thus ... the mission [is] given a contemporary face, even if Krishnamurti's insistence that there should be no manipulation of the teachings is not entirely respected."
- ^ [Emphasis added]. Life-altering experiences (in Jiddu Krishnamurti).
- ^ J. Krishnamurti 2000b, pp. 86–87. Later in life, Krishnamurti in public engagements and private discussions called his early life irrelevant to the teachings. He stated that his early experiences had never conditioned him and had no influence in his later development; M. Lutyens 2003a, p. 170, "Chapter 20: Who or What is Krishnamurti?" pp. 220–232; Jayakar 1986, p. 388. Related comments by Krishnamurti in discussions with associates.
- ^ His earlier works include the editorials, short pieces (mainly instructional or inspirational tracts), and poetry, published in the Herald of the Star, the official bulletin of the Order of the Star in the East; short pieces and poems of his were also published in its successors: the Star Review and the International Star Bulletin [official bulletins of the renamed Order of the Star. The SPT published a small number of International Star Bulletin issues after the Order's dissolution as part of the "new scheme of work" (Desikacharya 1929)]; they were followed by a new title, the Star Bulletin; M. Lutyens 1975, p. 314 [in "Notes and Sources": (note to) p. 246]. The journals include reports and transcripts (often revised in later issues) of Krishnamurti's talks, discussions, and question and answer sessions. His contributions to the official journals (and other written or spoken works) were often reprinted in other periodicals, mostly journals affiliated with the Theosophical Society or the Order of the Star. [It is not known whether original pieces of his not appearing elsewhere had ever been published in such journals]; however, see "India's aspirations". Reprint of a Krishnamurti article in an unaffiliated political magazine; other early works include: those ostensibly written by Krishnamurti as Alcyone; an unfinished (and never published) memoir tentatively titled Fifty Years of My Life (M. Lutyens 1975, p. 309. [In "Notes and Sources": (note to) page 5]); statements written by Krishnamurti that describe mystical or spiritual experiences of his, initially distributed to a limited number of select Theosophists (for examples see Vernon 2001, p. 282 [in "Notes": no. 2]; M. Lutyens 1975, p. 313 [in "Notes and Sources": (note to) p. 187]). The remainders of early works were compilations of his prose, poetry, and talks, in book or pamphlet form. The post-Theosophical official Krishnamurti institutions have not as of year-end 2010[ref] published this material in any format – with certain notable exceptions. [The Krishnamurti Foundation of America considers Krishnamurti's first published work to be J. Krishnamurti 1953 (KFA [a], § "What was Krishnamurti’s first published work?"); Vernon 2001, pp. 261–265. Related commentary; Krishnamurti Foundations 2004. Press release delineating plans to publish the entire works of Krishnamurti, including the early ones]; a number of works have been republished by unaffiliated publishers, such as Chetana Publishing in India (in the 1960s-early 1970s) and Kessinger Publishing in the United States [as of year-end 2010[update], Kessinger has published several volumes of reprints]; further selections of works or information can be found in unofficial sources (unrelated to the Krishnamurti Foundations). Among such sources are the following: jiddu-krishnamurti.net. Includes webpages with select items from the mid-1920s to early-1930s; Snoeck, "Herald of the Star". Webpage hosted at a personal website, contains a listing of Krishnamurti's contributions to this journal along with related information; TSA, "Union Index of Theosophical Periodicals". An "internet archive of Indices to theosophical and kindred periodicals; 1879–2000", hosted by the Theosophical Society in Australia. Includes indices (of varying completeness) of the contents of the discussed journals;
[
KFA [a], § "Growing the Library of Work Available on the Internet for Free". Official Krishnamurti institutions have questioned the integrity, authenticity, or legality of Krishnamurti-authored or Krishnamurti-related content at independent websites when the posting of such content has not been sanctioned by the official entities]
.
- ^ Williams 2004, p. 476 [in "Notes": no. 93].
- ^ [Note weblink in reference is not at official Krishnamurti or Theosophical Society website. Link-specific content verified against original at New York Public Library Main Branch: "Herald of the star". Classic Catalog (New York Public Library). YBEA (Herald of the star) [call no.]. http://catalog.nypl.org/record=b15469511. Retrieved 2011-01-26 ]; M. Lutyens 1975, p. 134. M. Lutyens states the subject of this talk as being "Theosophy and Internationalism". It begins, "As it is December 28th, you are all probably expecting something miraculous, ..." Krishnamurti is referring to an older incident in this quote which reputedly happened on the same date and place ten years earlier, at a Theosophical function Krishnamurti was officiating (M. Lutyens 1975, pp. 54–55).
- ^ M. Lutyens 1975, pp. 239, 298 [in "Chronology": (part of entry for) January 1923]. "His first poem published in Herald."; Williams 2004, p. 508 [in "Notes": no. 58].
- ^ J. Krishnamurti 1930. "The true enemy of freedom is dead tradition; living at second hand; the enslavement of the life to-day to the worn-out formulas of a past age. ... This is the true Indian problem. ... This is a hard lesson and, perhaps, an unwelcome one."
- ^ J. Krishnamurti 1929c.
- ^ The volumes consist of offprints from Chetana magazine (Mumbai, India: Chetana Publishing). These originally appeared in Chetana in the 1960s and early 1970s, and were collected in seven volumes, published between 1969 and 1972. The whole series was reissued in 1978.
- ^ M. Lutyens 2003a, pp. 36, 55. Work originally published in 1940 as Authentic notes of discussions and talks given by Krishnamurti Ojai and Sarobia, 1940 by the Star Publishing Trust. Sarobia was the name of a Pennsylvania estate owned by Sara and Robert Logan, longtime friends and associates of Krishnamurti.
- ^ L.L.W. (1943). "Foreword". In (author) J. Krishnamurti 1943. p. [6 (not numbered)]. "[Krishnamurti] has revealed himself as a provocative thinker, with all the moral bravery necessary to promulgate unpopular opinions." ; Masey 1943. Review (positive).
- ^ Vernon 2001, p. 209.
- ^ M. Lutyens 2003a, pp. 60–63. Lutyens quotes from Krishnamurti's preface. "This book of talks, like our previous publications, contains reports of spontaneous discourses about life and reality, ... and is not intended ... to be read consecutively or hurriedly as a novel or as a systemized philosophical treatise." [Excerpt. According to Lutyens this was "the first time" Krishnamurti wrote a preface to such work].
- ^ Methorst 2003, "Chapter 12". D. Rajagopal ("Raja", 1900–1993), had moved in Krishnamurti's circle since early youth. After the death of Krishnamurti's brother Nitya in 1925, he replaced him as Krishnamurti's frequent travel companion and aide, and as official of the SPT. Following the dissolution of the Order of the Star, and until the late 1960s, he served as 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.
- ^ McGhee 2000, § "Think on These Things" pp. 1035–1038. Comprehensive review (positive).
- ^ Zaehner 1970. The work was reviewed by Robert Charles Zaehner in The Times Literary Supplement, in juxtaposition with The Politics of Ecstasy, a contemporary work by Timothy Leary (London: MacGibbon & Kee 1970 ed., ISBN 978-0261631755). Zaehner is generally approving of Krishnamurti, though he is not overwhelmed by his message; he is uniformly negative towards Leary and his book, using Krishnamurti – in character and selected quotes – as examples to support his opinion.
- ^ Williams 2004, p. 386.
- ^ Keel 1975. The work received an unusual mini-review in a journal on general semantics. The reviewer "rearranged Krishnamurti's words into something that is neither poem nor review: a name pops up – 'book notery.'" [Based on the Krishnamurti statement, "Seeing destroys all barriers."]
- ^ McGhee 2000, pp. 1034–1035.
- ^ Jayakar 1986, pp. 282–283.
- ^ Zimbalist, Mary (1988). "Foreword". In (author) J. Krishnamurti 1988b, p. 7. Close Krishnamurti associate and aide Mary Zimbalist wrote that the hall was "filled with a varied, seriously-interested audience and as Krishnamurti spoke there seemed an intangible response, a quality in which the listeners joined in his communication."; M. Lutyens 2003b, "Chapter 8: First Talks in Washington" pp. 90–100; Williams 2004, p. 459.
- ^ J. Krishnamurti 1971b.
- ^ JKO [b]; McGhee 2000, p. 1034. "Krishnamurti ... came to realize that all problems can be reduced – in origin, formulation, and resolution – to the problem of education."
- ^ Giddu 1998, p. 64. 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. [Emphasis added. Krishnamurti's enumeration non-verbatim, edited for brevity. G. Narayan was Krishnamurti's nephew and was involved in his educational projects for many years].
- ^ M. Lutyens 2003c, p. 156. The letters were dictated by Krishnamurti, starting in 1978.
- ^ Williams 2004, p. 314; Sloss 1993, p. 236. According to Sloss, the book was edited (anonymously) by D. Rajagopal; Rogers 1971. Almost two decades after its original publication, the work received a comprehensive review in an academic journal. "A decade before John Holt and Herbert Kohl, a relatively obscure Indian philosopher, Jiddu Krishnamurti, was talking about 'why children fail' and 'the open classroom.'"
- ^ Bagby 1975. Review. Bagby thinks readers will find these discussions "hard going", but states that the book offers "glimpses of the warm humanity which tempers the austerity of Krishnamurti's mind."
- ^ Grohe 1991, "[Chapter 3 (not numbered):] Ojai".
- ^ Journal of the Krishnamurti Schools.
- ^ J. Krishnamurti 1981b.
- ^ Jayakar 1986, p. 492. On his discussions with associates: "Some of the most intense insights have been revealed at these sessions."; Alev 1997. Interview with David Bohm biographer F. David Peat. "With Krishnamurti the dialogues they had went very, very deep."
- ^ Peat 1997, pp. 192–197, 226–231; "Chapter 15: Dialogue and Disorder" pp. 282–302; "Afterword" pp. 323–330. According to Peat, the editing into book form of some of these discussions, brought "tensions" regarding Bohm "to a head", among some Krishnamurti associates who, in Peat's view, "resented their closeness".
- ^ M. Lutyens 2003b, p. 18. These discussions were edited anonymously into book form by Mary Cadogan, a long-time Krishnamurti associate in England.
- ^ Quoted text from the "Notes" at Worldcat listing (OCLC 33022899); M. Lutyens 2003c, p. 181. Krishnamurti spoke "for over an hour to 700 scientists" on the 20th. He answered questions both days. The 21st was scheduled as the "public dialogue" date, with a smaller group of scientists; Fellows of the Los Alamos National Laboratory 1985. Symposium proceedings. Include the March "colloquium and dialogue by J. Krishnamurti", plus related talks and panel discussions that took place (without Krishnamurti's participation) at the same location in August 1984.
- ^ Jayakar 1986, p. xi [in "Preface"].
- ^ M. Lutyens 2003c, p. 176. "K [Krishnamurti] was stimulated by these discussions in India. ... It was also the Indian way to question everything that was said. This K thoroughly approved of, since faith, unquestioningly accepting the words of another, was to him an insurmountable barrier to the discovery of truth through self-understanding." However she also calls some of the arguments in these discussions as overly intellectual, in her opinion excluding the "intuitive leaps" required for understanding; Jayakar 1986 contains numerous references to these discussions in India, including detailed presentations of several, and summations of others.
- ^ Vasanta Vihar Newsletter 2003.
- ^ J. Krishnamurti 1982d.
- ^ M. Lutyens 2003a, pp. 204–205. "I had wanted a short statement but realized that as K [Krishnamurti] had said himself, his teaching could not be put in a few words." The statement was later minimally edited by him. This source includes the original draft; the reference weblink reflects the edits.
- ^ KFT c. 2011. [Note printing of the CD ROM content (version 1.3) is restricted].
References
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- ^ Second Penguin Krishnamurti Reader (paperback). Harmondsworth, England: Penguin Books. 1973a. ISBN 978-0140036879.
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- ^ The art of listening. Collected Works. 1 (1933–1934). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840363411.
- ^ What is the right action?. Collected Works. 2 (1934–1935). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362353.
- ^ The mirror of relationship. Collected Works. 3 (1936–1944). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362360.
- ^ The observer is the observed. Collected Works. 4 (1945–1948). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362377.
- ^ Choiceless awareness. Collected Works. 5 (1948–1949). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362384.
- ^ The origin of conflict. Collected Works. 6 (1949–1952). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362629.
- ^ Tradition and creativity. Collected Works. 7 (1952–1953). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362575.
- ^ What are you seeking?. Collected Works. 8 (1953–1955). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362667.
- ^ The answer is in the problem. Collected Works. 9 (1955–1956). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362605.
- ^ A light to yourself. Collected Works. 10 (1956–1957). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362681.
- ^ Crisis in consciousness. Collected Works. 11 (1958–1960). Ojai, California: Krishnamurti Foundation of America. 1991. ISBN 978-0840362728. Google Books [web preview publisher]. http://books.google.com/books?id=18TVGTbTsFwC. Retrieved 2011-10-13.
- ^ There is no thinker, only thought. Collected Works. 12 (1961). Dubuque, Iowa: Kendall/Hunt. 1991. ISBN 978-0840362865.
- ^ A psychological revolution. Collected Works. 13 (1962–1963). Dubuque, Iowa: Kendall/Hunt. 1992. ISBN 978-0840362872. Google Books [web preview publisher]. http://books.google.com/books?id=S1tX-h_LltwC. Retrieved 2011-10-03.
- ^ The new mind. Collected Works. 14 (1963–1964). Dubuque, Iowa: Kendall/Hunt. 1992. ISBN 978-0840362889.
- ^ The dignity of living. Collected Works. 15 (1964–1965). Ojai, California: Krishnamurti Foundation of America. 1992. ISBN 978-0840362827.
- ^ The beauty of death. Collected Works. 16 (1965–1966). Dubuque, Iowa: Kendall/Hunt. 1992. ISBN 978-0840363077.
- ^ Perennial questions. Collected Works. 17 (1966–1967). Dubuque, Iowa: Kendall/Hunt. 1992. ISBN 978-0840363145.
- ^ (flv) Krishnamurti – New York 1928, Ojai 1930 (Webcast). UK: ReadJKrishnamurti. 4 July 2009. Youtube. http://www.youtube.com/watch?v=fuRH9dl6LU4. Retrieved 2010-03-17.
- ^ National Educational Television (Producer) (1966) (flv). The real revolution (Webcast). KFoundation. Youtube. http://www.youtube.com/watch?v=JKvz3BdB2EE. Retrieved 2010-03-12 ;; (DVD). Ojai, California: Krishnamurti Foundation of America. 2006. ISBN 978-1934989012.
- ^ True revolution (LP record). Berkeley, California: Pacifica Archives. 1969. OCLC 56996966.
- ^ With Allan W. Anderson (2006). A wholly different way of living (DVD). Ojai, California: Krishnamurti Foundation of America. ISBN 978-1888004786 ;; (mp3; swf) [Streaming audio (in 18 parts)] (Webcast). J. Krishnamurti Online. July–August 2009. JKO Krishnamurti Audios: San Diego, 1974. http://www.jkrishnamurti.org/krishnamurti-teachings/audio.php?t=San%20Diego,%201974. Retrieved 2010-06-28.
- ^ With David Bohm & David Shainberg (2005). The transformation of man (DVD). Ojai, California: Krishnamurti Foundation of America. ISBN 978-1888004748. ;; (flv) [Streaming video (in 9 parts; also, in 2 parts with subtitles in other languages)] (Webcast). J. Krishnamurti Online. February 2009; January 2010. JKO Krishnamurti Videos: The Transformation of Man. http://www.jkrishnamurti.org/krishnamurti-teachings/video.php?page=1&t=The%20Transformation%20of%20Man. Retrieved 2010-03-12.
- ^ With David Bohm (April–May 2009) (mp3; swf). The ending of time (Webcast). J.Krishnamurti Online. JKO Krishnamurti Audios: The Ending of Time. http://www.jkrishnamurti.org/krishnamurti-teachings/audio.php?t=The%20Ending%20of%20Time. Retrieved 2010-06-28.
- ^ Krishnamurti Foundation of America (Producer) (1982c). The nature of love (Videotape). New York: Mystic Fire Video. ISBN 978-1561761333. MFV 76133 [Catalog no.].
- ^ (flv) Rishi Valley, 1984 (Krishnamurti – it doesn't matter if you die for it) (Webcast). KFoundation. December 2006. Youtube. http://www.youtube.com/user/KFoundation#p/c/F4A8DA3EB2F59446. Retrieved 2011-02-04.
- ^ Washington talks (DVD). Ojai, California: Krishnamurti Publications. 2008. ISBN 978-1934989005. ;; (flv) [Streaming video (in 2 parts)] (Webcast). J. Krishnamurti Online. October 2010. JKO Krishnamurti Videos: Washington Talks. http://www.jkrishnamurti.org/krishnamurti-teachings/video.php?t=Washington%20Talks. Retrieved 2010-11-17.
- ^ (flv) Krishnamurti: the last talks – talk 3. (Part 1 of 7) (Webcast). UK: seastarwatcher. 13 November 2007. Youtube. http://www.youtube.com/watch?v=wmyXzvIEd-E. Retrieved 2010-03-18.
- ^ "The core of the teachings". J.Krishnamurti Online. Krishnamurti Foundations. c. 1980. http://www.jkrishnamurti.org/about-krishnamurti/the-core-of-the-teachings.php. Retrieved 2011-08-11.
- ^ The Krishnamurti text collection & index: the complete published works, 1933–1986 (CD-ROM). Bramdean: Krishnamurti Foundation Trust. 1999. OCLC 82351274. Version 1.3.
External links
- K Publications – A collaborative project of the Krishnamurti Foundations, "K Publications is responsible for publishing the written and digital work of J. Krishnamurti worldwide". Retrieved on 2010-05-26.
Persondata |
Name |
Jiddu, Krishnamurti |
Alternative names |
Alcyone (pseudonym, not self-assigned); Krishnaji (nickname) |
Short description |
Philosopher, public speaker, writer |
Date of birth |
1895-05-12 |
Place of birth |
Madanapalle, Andhra Pradesh, India |
Date of death |
1986-02-17 |
Place of death |
Ojai, California, United States |