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the journal of the krishnamurti schools no.25

by purporting any sort of attachment of their own consciousnesses
and/or teachings to his. Thus far, he has been successful, because I
am unaware of anyone making any such claims effectively.
Of course, in spite of this, ‘Krishnamurti-ism’ may be a tradition
that inadvertently develops from those following Krishnamurti,
against his wishes, under the guise of trying to understand or
explicate him more and more deeply. Both the Krishnamurti
Foundations and the Krishnamurti schools run the risk of inad-
vertently fuelling this phenomenon, while struggling to exercise
their mandates effectively. It is extremely challenging to make
Krishnamurti’s teachings widely available or apply his principles
of education, while simultaneously generating adequate funds to
sustain themselves, without encouraging a ‘dependency’ on Krish-
namurti. And, I have already pointed out how academic studies,
such as my own, may also unintentionally nourish this develop-
ment. Let’s face it, if one concedes that the machinations of our
conflicted, conditioned, and selfish natures are ever present and
active, and incapable of radical change, they eventually could only
collectively produce variations of the traditional, divisive, ideo-
logical, and conceptually-fashioned, self-serving entities that have
existed in the past. If no one has changed, and no one can change,
there is little hope for success.
I will conclude by reiterating some other seemingly paradoxi-
cal features posed by the profound psychological transformation
to which Krishnamurti points, the so-called ‘challenge of change’
For one, Krishnamurti dismisses the value of ‘trying’.

A mind that is not toiling, that is not trying to become something
socially or spiritually, that is completely nothing—it is only such a
mind that can receive the new. 5

Krishnamurti urges us ultimately not to struggle, to ‘try’ to under-
stand him or his pointers with greater and greater intellectual

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