| Coordinates | 52°24′″N16°55′″N |
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| name | U.G. Krishnamurti |
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| bgcolour | silver |
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| birth date | July 09, 1918 |
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| birth place | Machilipatnam, India |
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| death date | March 22, 2007 |
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| death place | Vallecrosia, Italy |
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| occupation | Philosopher |
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| website | }} |
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Uppaluri Gopala Krishnamurti (Telugu: ఉప్పలూరి గోపాల కృష్ణమూర్తి) (July 9, 1918 – March 22, 2007), known as U.G. Krishnamurti, or just U.G., was an Indian thinker who said that there is no "enlightenment".
Although necessary for day to day functioning of the individual, in terms of the Ultimate Reality or Truth he rejected the very basis of thought and in doing so negated all systems of thought and knowledge in reference to It.
"Tell them that there is ''nothing'' to understand."
Philosophy
"I have no teaching. There is nothing to preserve. Teaching implies something that can be used to bring about change. Sorry, there is no teaching here, just disjointed, disconnected sentences. What is there is only your interpretation, nothing else. For this reason there is not now nor will there ever be any kind of copyright for whatever I am saying. I have no claims"
"I am forced by the nature of your listening to always negate the first statement with another statement. Then the second statement is negated by a third and so on. My aim is not some comfy dialectical thesis but the total negation of everything that can be expressed."
U.G. emphasized the impossibility and non-necessity of any human change, radical or mundane. These assertions, he stated, cannot be considered as a "teaching", that is, something intended to be used to bring about a change. He insisted that the body and its actions are already perfect, and he considered attempts to change or mold the body as violations of the peace and the harmony that is already there. The psyche or self or mind, an entity which he denied as having any being, is composed of nothing but the "demand" to bring about change in the world, in itself, or in both. Furthermore, human self-consciousness is not a thing, but a movement, one characterized by "perpetual malcontent" and a "fascist insistence" on its own importance and survival.
He stated that we inhabit a thought realm. When the continuity of thought is broken, even for a split second, its hold on the body is broken and the body falls into its natural rhythm. Thought also falls into its natural place – then it can no longer interfere or influence the working of the human body. In the absence of any continuity the arising thoughts combust. UG stated that the burning away of thought often produced an ash-like substance on the surface of his body.
In its natural state, the senses of the body take on independent existences (uncoordinated by any 'inner self') and the ductless glands (that correspond to the locations of the Hindu Chakras) become reactivated. UG described how it is the Ajna Chakra (pineal gland) that takes over the functioning of the body in the natural state, as opposed to thought.
U.G. also maintained that the reason people came to him (and to gurus), was in order to find solutions for their everyday real problems, and/or for solutions to a fabricated problem, namely, the search for spirituality and enlightenment. He insisted that this search is caused by the cultural environment, which demands conformity of individuals as it simultaneously places within them the desire to be special – the achievement of enlightenment thus viewed as a crowning expression of an individual's "specialness" and uniqueness. Consequently, the desire for enlightenment is exploited by gurus, spiritual teachers, and other "sellers of shoddy goods", who pretend to offer various ways to reach that goal. According to U.G., all these facilitators never deliver, and cannot ever deliver, since the goal itself (i.e. enlightenment), is unreachable.
"Man is just a memory. You understand things around you by the help of the knowledge that was put in you. You perhaps need the artist to explain his modern art, but you don't need anybody's help to understand a flower. You can deal with anything, you can do anything if you do not waste your energy trying to achieve imaginary goals."
The articulation of his insights, at least in public, did not begin until U.G. was well into middle age. According to U.G., ''despite'' his life-long efforts to bring about spiritual enlightenment, he underwent a life-altering series of bodily experiences, which he collectively referred to as 'the' ''"calamity"''. (See sections below).
According to U.G., "The so called self-realization is the discovery for yourself and by yourself that there is no self to discover. That will be a very shocking thing because it's going to blast every nerve, every cell, even the cells in the marrow of your bones."
"I am not anti-rational, just unrational. You may infer a rational meaning in what I say or do, but it is your doing, not mine."
Biography
Early life and India
He was born on July 9, 1918 in
Machilipatnam, a town in coastal
Andhra Pradesh, India, and raised in the nearby town of
Gudivada. His mother died seven days after he was born, and he was brought up by his maternal grandfather, a wealthy
Brahmin lawyer, who was also involved in the
Theosophical Society. U.G. also became a member of the Theosophical Society during his teenage years.
During the same period of his life, U.G. reportedly practiced all kinds of austerities and apparently sought moksha or spiritual enlightenment. To that end, between the ages of fourteen and twenty-one, he undertook all kinds of spiritual exercise, determined to find out whether moksha was possible. Wanting to achieve that state, he had also resolved to prove that if there were people who have thus "realized" themselves, they could not be hypocritical. As part of this endeavor, he searched for a person who was an embodiment of such "realization".
He spent seven summers in the Himalayas with Swami Sivananda studying yoga and practicing meditation. During his twenties, U.G. began attending the University of Madras, studying psychology, philosophy, mysticism, and the sciences, but never completed a degree, having determined that the answers of the West – to what he considered were essential questions – were no better than those of the East.
In 1939, at age 21, U.G. met with renowned spiritual teacher Ramana Maharshi. U.G. related that he asked Ramana, "This thing called moksha, can you give it to me?" – to which Ramana Maharshi purportedly replied, "I can give it, but can you take it?". This answer completely altered U.G.'s perceptions of the "spiritual path" and its practitioners, and he never again sought the counsel of ''"those religious people"''. Later U.G. would say that Maharshi's answer – which he perceived as "arrogant" – put him "back on track".
In 1941, he began working for the Theosophical Society, in C.W. Leadbeater's library. Shortly after, he began an international lecture tour on behalf of the Society, visiting Norway, Belgium, Germany and the United States. Returning to India, he married a Brahmin woman named Kusuma Kumari in 1943, at age 25.
From 1947 to 1953, U.G. regularly attended talks given by Jiddu Krishnamurti in Madras, India, eventually beginning a direct dialogue with him in 1953. U.G. 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.
After the break-up with Jiddu Krishnamurti, U.G. continued travelling, still lecturing. At about the same time he claims to have been "puzzled" by the continuing appearance of certain psychic powers. In 1955, U.G. and his family went to the United States to seek medical treatment for his eldest son, and stayed there for 5 years.
London period
He ultimately separated from his family and went to London where he lived. While sitting one day in
Hyde Park, he was confronted by a police officer who threatened to lock him up if he didn't leave the park. Down to his last five
pence, he made his way to the
Ramakrishna Mission of London where the residing
Swami gave him money for a hotel room for the night. The following day, U.G. began working for the Ramakrishna Mission, an arrangement that lasted for a period of three months. Before leaving the mission he left a letter for the residing ''Swamiji'' telling him that he had become a new man.
About this time, Jiddu Krishnamurti was in London and the two Krishnamurtis renewed their acquaintance. Jiddu tried to advise U.G. on his recent marital troubles, 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.
In 1961, U.G. put an end to his relationship with his wife, who had recently been suicidal (she later underwent shock therapy and died of an accident in 1963). Their marriage had been a largely unhappy affair, and by that time he described himself as being "detached" from his family, emotionally as well as physically. He then left London and spent three months living in Paris, using funds he had obtained by selling his unused return ticket to India, during which time he ate a different variety of cheese each day. Down to his last 150 francs, he went to Geneva.
Early Swiss period
After two weeks in Geneva, U.G. was unable to pay his hotel bill and sought refuge at the Indian
Consulate. He was listless, without hope, and described himself as ''"finished"'' – he requested that he be sent back to India, which the consular authorities refused to do at the state's expense. A consulate employee in her sixties named Valentine de Kerven, herself a well-traveled woman, offered UG shelter. Valentine and U.G. became good friends, and she provided him with a home in Switzerland.
For the next few years, the questions regarding the subject of enlightenment – or anything else – did not interest him, and he did nothing to further his enquiry. But by 1967, U.G. 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. decided to attend. During the talk, Jiddu was describing his own state and U.G. thought that it referred to him (U.G.). 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 thirty or forty 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?"''
Calamity
The next day U.G. was again pondering the question "How do I know I am in that state?" with no answer forthcoming. He later recounted that on suddenly realizing the question had no answer, there was an unexpected physical, as well as psychological, reaction. It seemed to him like "a sudden
explosion inside, blasting, as it were, every cell, every nerve and every gland in my body." Afterwards, he started experiencing what he called "the calamity", a series of bizarre
physiological transformations that took place over the course of a week, affecting each one of his senses, and finally resulting in a deathlike experience. He described it this way:
I call it calamity because from the point of view of one who thinks this is something fantastic, blissful and full of beatitude, love, or ecstasy, this is physical torture; this is a calamity from that point of view. Not a calamity to me but a calamity to those who have an image that something marvelous is going to happen.
Upon the eighth day:
Then, on the eighth day I was sitting on the sofa and suddenly there was an outburst of tremendous energy – tremendous energy shaking the whole body, and along with the body, the sofa, the chalet and the whole universe, as it were – shaking, vibrating. You can't create that movement at all. It was sudden. Whether it was coming from outside or inside, from below or above, I don't know – I couldn't locate the spot; it was all over. It lasted for hours and hours. I couldn't bear it but there was nothing I could do to stop it; there was a total helplessness. This went on and on, day after day, day after day.
The energy that is operating there does not feel the limitations of the body; it is not interested; it has its own momentum. It is a very painful thing. It is not that ecstatic, blissful beatitude and all that rubbish – stuff and nonsense! – it is really a painful thing.
U.G. 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.
Post-calamity
According to U.G., his life-story can be separated into the pre- and post-calamity parts. Describing his post-calamity life, he claimed to be functioning permanently in what he called "the natural state": A state of spontaneous, purely physical, sensory existence, characterized by
discontinuity – though not absence – of thought.
After his calamity experience, U.G. often travelled to countries around the world, declining to hold formal discussions yet talking freely to visitors and those that sought him out. He gave his only formal post-calamity public talk in India, in 1972.
"Nagaraj who was sitting quietly all this time said, "U.G., what exactly are you trying to put across?" U.G. replied, "Depends on you, not on me. This you don't seem to understand. You are the only medium through which I can express myself."
His unorthodox non-message/philosophy and the often uncompromising, direct style of its presentation, generated a measure of notoriety and sharply divided opinions. At the extremes, some people considered him enlightened, while others considered him nothing more than a charlatan. The clamor increased as books and articles about U.G. and his newly expounded philosophy continued appearing.
Several of his group discussions and interviews have been published in books, and/or are carried verbatim in various websites. There is also a variety of audio and video documents available online.
Death
On March 22, 2007 U.G. Krishnamurti died at
Vallecrosia in Italy. He had slipped and injured himself, and was bedridden for seven weeks before his death. Three friends, including long term devotee
Mahesh Bhatt were by his side when he died. In February 2007 he had dictated his final piece of writing, "My Swan Song".
He had asked that no rituals or funeral rites be conducted upon his death; also, he did not leave instructions on how to dispose of his body. U.G.'s body was cremated by Bhatt the next day. True to his own philosophy, U.G. did not want to be remembered after his death. He is survived by two daughters and a son, along with their respective families.
Quotes
;thought
"The living organism and thought are two different things. Thought cannot conceive of the possibility of anything happening outside the field of time. I don't want to discuss time in a metaphysical sense. By time I mean yesterday, tomorrow and the day after. The instrument which has produced tremendous results in this area is unable to solve problems in the area of living. We use this instrument to achieve material results. We also apply the same thing to achieve our so-called spiritual goals."
"This instrument thought which we have been using to understand has not helped us to understand anything except that every time we are using it we are sharpening it. Someone asked me, 'What is Philosophy? How does it help me in my day-to-day existence?' It doesn't help you in any way except that it sharpens the intellect. It doesn't in any way help you to understand life. If that thought is not the instrument and if there is no other instrument then is there anything to understand?"
"We don't seem to realize that it is thought that is separating us from the totality of things."
"The only way for anyone who is interested in finding out what this is all about is to watch how this separation is occurring, how you are separating yourself from the things that are happening around you and inside you. Actually there is no difference between the outside and the inside. It is thought that creates the frontiers and tells us that this is the inside and something else is the outside. If you tell yourself that you are happy, miserable, or bored, you have already separated yourself from that particular sensation that is there inside you."
"The only way it can maintain its continuity is through the constant demand to know. If you don't know what you are looking at, the 'you' as you know yourself, the 'you' as you experience yourself, is going to come to an end. That is death. That is the only death and there is no other death."
" '' (Questioner:) So we keep coming back to this point that thought itself seems to be the enemy, the interloper... '' "
(UG:) "It is our enemy. Thought is a protective mechanism. It is interested in protecting itself at the expense of the living organism."
" '' (Q:) You are saying that thought is the thing that causes people's worries... '' "
(UG:)"It's thought that is creating all our problems and it is not the instrument to help us solve the problems created by itself."
"Unfortunately, the servant, which is the thought structure that is there, has taken possession of the house. But he can no longer control and run the household. So he must be dislodged. It is in this sense that I use the term 'natural state', without any connotation of spirituality or enlightenment."
;morality
"When once you are – I don't like to use the word, freed from, or are not trapped in – this duality of right and wrong, good and bad, you can never do anything bad. As long as you are caught up in wanting to do only good, you will always do bad. Because the good you seek is only in the future. You will be good some other time and until then you remain a bad person. So, the so-called insane have given up and we are doing them the greatest harm and disservice by pushing them to fit themselves into this framework of ours which is rotten. I don't just say it is rotten but it is."
"I don't fight society. I am not even interested in changing it. The demand to bring about a change in myself isn't there any more. So, the demand to change this framework or the world at large isn't there. It is not that I am indifferent to the suffering man. I suffer with the suffering man and am happy with the happy man."
"I will never break the laws, no matter how ridiculous the laws are."
"There is no need to change this world at all; and there is no need to change yourself either."
"There is no meaning in and no purpose to suffering."
;modern medicine
"If at any time I accept anything, it is not what the religious people have told me about the way the body functions, but what the medical doctors have found. Yet, what they do not know is immense; and they will never know how this body functions."
"I have never taken any medicine nor have I ever seen a doctor. All the doctors who have advised me not to live
the kind of life I had been living are now dead and gone."
;nature
"I don't think I have any special insight into the laws of nature. But if there is any such thing as an end product of human evolution (I don't know if there is such a thing as evolution but we take for granted that there is) what nature is trying to produce is not a perfect being."
"The fundamental mistake that humanity made somewhere along the line, was to experience this separateness from the totality of life. At that time there occurred in man, this self-consciousness which separated him from the life around. He was so isolated that it frightened him. The demand to be part of the totality of life around him created this tremendous demand for the ultimate. He thought that the spiritual goals of God, truth, or reality, would help him to become part of the 'whole' again.
"But the very attempt on his part to become one with or become integrated with the totality of life has kept him only more separate. Isolated functioning is not part of nature. This isolation has created a demand for finding out ways and means of becoming a part of nature. But thought in its very nature can only create problems and cannot help us solve them."
"Nature does not imitate anything. It does not use anything as a model."
;sex
"Sex is only for reproduction, but you have turned that into a pleasure movement. What else is sex for than reproduction?"
"An enlightened man can never have sex because he cannot reproduce another one like him."
;body
"When I use the term 'natural state' it is not a synonym for 'enlightenment', 'freedom', or 'God-realization' and so forth. Not at all. When the totality of mankind's knowledge and experience loses its stranglehold on the body, the physical organism, then the body is allowed to function in its own harmonious way. Your natural state is a biological, neurological and physical state."
"When once it throws out everything that has been put in there by your filthy culture, this body will function in an extraordinarily intelligent way. It can take care of everything."
"The native intelligence of the human body is amazing. That is all it needs to survive in any dangerous situation in life." "The native intelligence is what you are born with; the intellect is acquired from what they teach you."
"Fear makes your body stiff and then you will certainly break your limbs. My body is never stiff."
"Once this body is freed from the stranglehold of whatever is put in there either by spiritual teachers or secular teachers, or by those scientists and medical technology, it functions in a very efficient way."
"If a body is lucky enough to stumble into its natural way of functioning, it happens not through your effort, not through your volition; it just happens, but not by what you do or do not do. It is not even a happening within the field of cause and effect. Acausal is the most appropriate word for it, because a happening can never be outside the field of cause and effect."
"If it stumbles into this of and by itself, such a body will be so unique that it will be unparalleled in this world and will function in an extraordinary way. Such a body has never existed before on this planet."
;death
"The next question he (''a questioner'') asked me was, 'I have lived ninety-five years and I am going to die one of these days. I want to know what will happen after my death.' I said, 'You may not live long enough to know anything about death. You have to die now. Are you ready to die?' As long as you are asking the questions, 'What is death?' or 'What is there after death?' you are already dead. These are all dead questions. A living man would never ask those questions."
"''(Q:) Are you afraid of death?''"
"There is nothing to die here. The body cannot be afraid of death."
"There is no such thing as death. What you have are ideas about death, ideas which arise when you sense the absence of another person. Your own death, or the death of your near and dear ones, is not something you can experience. What you actually experience is the void created by the disappearance of another individual and the unsatisfied demand to maintain the continuity of your relationship with that person for a non-existent eternity."
;suffering
"What I am emphasizing is that the demand to bring about a change in ourselves is the cause of our suffering. I may say that there is nothing to be changed. But the revolutionary teachers come and tell us that there is something there in which you have to bring about a radical revolution. Then we assume there is such a thing as soul, spirit, or the 'I'. What I assert all the time is that I haven't found anything like the self or soul there."
;self realization
"Enlightenment (if there is any such thing as enlightenment) is not an experience at all. So, this dawns on you – this realization (if you want to put it that way) that there is nothing to realize. Self-knowledge or self-realization is to realize for yourself and by yourself that there is no self to realize. That is going to be a shattering blow."
"This question haunted me all my life and suddenly it hit me: 'There is no self to realize. What the hell have I been doing all this time?' You see, that hits you like lightning. Once that hits you, the whole mechanism of the body that is controlled by this thought is shattered. What is left is the tremendous living organism with an intelligence of its own. What you are left with is the pulse, the beat and the throb of life."
"It is not something that you can do through any effort, will or volition of yours. It has to be a miracle. Whatever has happened to me has happened despite everything I did. In fact, everything I did only blocked it. It prevented the possibility of whatever was there to express itself. Not that I have gained anything. Only what is there is able to express itself without any hindrance, without any constraints or restraints imposed on it by society for its own reasons, for its own continuity and stability."
"The search is inevitable and is an integral part of it. That is why it has turned us all into neurotics and has created this duality for us. You see, ambition is a reality, competition is a reality. But you have superimposed on that reality the idea that you should not be ambitious. It has turned us all into neurotic individuals. We want two things at the same time."
"It dawned on me, 'There is nothing to understand.' When this happened, it hit me like a shaft of lightning. From then on, the very demand to understand anything was over. That understanding is the one that is expressing itself now. And it cannot be used as an instrument to guide, direct or help me, you or anybody."
"And what you are trying to get you can never get, because there is nothing to get."
"There is no need for me to say you're not going to get what you want from anyone else either. That you will find out by yourself. But that you can't do either by your own effort or by your volition or by anything you do or do not do. That is not something that happens in the field of cause and effect."
;reality
"We have invented reality. Otherwise you have no way of experiencing the reality of anything – the reality of that person sitting there, for instance, or even your own physical body. You have no way of experiencing that at all except through the help of the knowledge that has been put in you. So, there may not be any such thing as reality at all, let alone the ultimate reality. I do have to accept the fact that you are a man, that she is a woman. That is all. There it stops. But what is the reality you are talking about?"
" '' (Q:) What is the relationship between words and reality? ''"
"None. There is nothing beyond words."
"There is nothing to permanence."
;fear
"That is terrifying – the fear of losing what you know. So actually, you don't want to be free from fear. You do not want the fear to come to an end. All that you are doing – all the therapies and techniques that you are using to free yourself from fear, for whatever reason you want to be free from fear – is the thing that is maintaining the fear and giving continuity to it. So you do not want the fear to come to an end. If the fear comes to an end, the fear of what you know comes to an end. You will physically drop dead. Clinical death will take place."
"You want to be free from fear. But there is no way you free yourself from it. If the fear comes to an end, you as you know yourself, you as you experience yourself, are going to come to an end, and you are not ready for that sort of thing."
;belief
"You replace one belief with another. You can't be without a belief. What you call 'you' is only a belief. If the belief goes, you go with it. That is the reason why, when you are not satisfied with one belief-structure, you replace it with another."
;the individual
"'' (Q:) You say that there is no individual... ''"
"Where is the individual?"
;God
"To me the question of God is irrelevant and immaterial"
"That messy thing called ‘mind’ has created many destructive things. By far the most destructive of them all is God."
See also
Antiscience
Myth of Progress
Nihilism
Skepticism
Bibliography
''The Courage to Stand Alone: Conversations with U.G. Krishnamurti'', 2001, Smriti Books. ISBN 81-87967-06-4.
''The Mystique of Enlightenment: The Radical Ideas of U.G. Krishnamurti'', 2002, Sentient Publications. ISBN 0-9710786-1-0. Also published as ''The Mystique of Enlightenment: The Unrational ideas of a man called U.G.'', 2005, Smriti Books. ISBN 81-87967-09-9.
''Thought is Your Enemy: Conversations with U.G. Krishnamurti'', 2002, Smriti Books. ISBN 81-87967-11-0.
''The Little Book of Questions'', 2003, Penguin Books. ISBN 0-14-029938-6.
''Mind Is a Myth: Conversations with U.G. Krishnamurti'', 2003, Smriti Books. ISBN 81-87967-10-2.
''No Way Out: Conversations with U.G. Krishnamurti'', 2005, Smriti Books. ISBN 81-87967-08-0.
''The Natural State, In the words of U.G. Krishnamurti'', 2005, Smriti Books. ISBN 81-87967-77-3.
''The Penguin U.G. Krishnamurti Reader'', 2007, Penguin Books. ISBN 0-14-310102-1. (Mukunda Rao, Editor)
''Thought Is Dead: Moving Beyond Spiritual Materialism'', 2010, ISBN 978-1453709375. (Includes partial transcript of dialogue with David Bohm)
''The Anti Guru: A Selection Of His Greatest Talks'', 2010, ISBN 978-1461013082.
Books on U.G. Krishnamurti
Mahesh Bhatt, [''U.G. Krishnamurti: A Life''], 1992, Viking. ISBN 0-14-012620-1.
Shanta Kelker, [ ''The Sage And the Housewife''], 2005, Smriti Books. ISBN 81-87967-74-9.
Mukunda Rao, ''The Other Side of Belief: Interpreting U.G. Krishnamurti'', 2005, Penguin Books. ISBN 0-14-400035-0.
K. Chandrasekhar, J. S. R. L. Narayana Moorty, [''Stopped In Our Tracks: Stories of UG in India'']. 2005, Smriti Books. ISBN 81-87967-76-5.
Krishnamurti, U. G. (Uppaluri Gopala) Books and Interviews Online
References
External links
U.G. Krishnamurti.net Most of the published works by, and about, U.G. can be found here and read freely on- or offline in their entirety.
U.G. Krishnamurti resource site Most of the published works by, and about, U.G. can be found here and read freely on- or offline in their entirety.
About U.G. Krishnamurti Comments on U.G., published books, selected quotes, audio and videos.
Mahesh Bhatt's Diary: 30 days with U.G.
Video: U.G. Krishnamurti's Parting Message
Thought Knowledge Perception Institute A non-partisan organization exploring and continuining the work of U.G. Krishnamurti and related others.
Category:1918 births
Category:2007 deaths
Category:21st-century philosophers
Category:Contemporary Indian philosophers
Category:Former Theosophists
Category:Indian spiritual writers
Category:Spiritual teachers
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te:ఉప్పులూరి గోపాలకృష్ణ మూర్తి
