Exhibit A1

"If you are free of violence in yourself the question is, 'How am I to live in a world full of violence, acquisitiveness, greed, envy, brutality? Will I not be destroyed?' That is the inevitable question which is invariably asked. When you ask such a question it seems to me you are not actually living peacefully. If you live peacefully you will have no problem at all. You may be imprisoned because you refuse to join the army or shot because you refuse to fight, but that is not a problem; you will be shot. It is extraordinarily important to understand this" (Freedom From The Known, J Krishnamurti)

Exhibit A2

(The Life and Death of Krishnamurti, Mary Lutyens)

Exhibit B1

Exhibit B2

... the Krishnamurti Parties acknowledge that the documents they sought to recover from the Rajagopal Parties in the prior lawsuits are, in fact, Rajagopal’s documents and may be kept by Rajagopal. (Case No. 79918, D. Rajagopal, et al. v. J Krishnamurti et al., Superior Court of the State of California for the County of Ventura).



Exhibit C1

So are we, the elder people, prepared to bring about through education a good human being, a human being who is not afraid - afraid of his neighbour, afraid of the future, afraid of so many, many things, disease, poverty - fear? And also are we prepared in the search of the good, or in establishing the good, prepared or help the child and ourselves to be integral - integrity? The word 'integrity' means, to be whole, and integrity also means to say what you mean and hold it, not say one thing and do something else. Integrity implies honesty. And are we prepared for that? Can we be honest if we have got any illusions, any romantic, speculative ideas, or ideals. If we have strong beliefs, can we be honest? (First public Q&A meeting of J Krishnamurt in Ojai, 1980)



Exhibit C2

(Jiddu Krishnamurti: His Life and Thoughts, C V Williams)

Exhibit C3

Q: Still, I must admit that, for me at least, I have to believe in the integrity of the teacher.



K: Wait a minute, Sir. What do you mean by integrity? How do you know?



Q: Well let me put it this way. What the teacher teaches must be applicable to what happened to him.



K: How do you know? Wait a minute. Let’s see. How do you know?



Q: I don’t know but I feel that this has to be true for me to feel motivated by his teaching.



K: Ah, ah. I’m not interested. I am only interested in the teaching. Nothing else - who you are, who you’re not. Whether you’re real or honest. It is my life that I am concerned with, not with your life.



Q: Well, but this is a teaching that states things about human beings. The man who made these statements must know of what he speaks by his life.



K: Apparently. No. What I am trying to say is this, Sir. How do you know whether he is honest or dishonest? Wait. I’m just going seriously into this. How do you know whether what he is saying is out of his own life or he is inventing? Inventing in the big sense? Or he’s leading a double life?



Q: Let me put it the other way round. I can’t know whether he is leading a double life, but if at any moment I believe that he is, that affects his teaching for me. Do you see the difference?



K: I understand. I would say: “Please, leave the personality completely alone.”



Epilogue

Generally speaking, the anger that the various saints, sages and seers have come out with from time to time has been designated as 'Divine Anger', for example, and I was allowing the possibility that any anger displayed by Mr. Jiddu Krishnamurti may have thus been exempt from the normal or garden variety. Specifically written into the question is, basically, that there is the ideal (sitting together as two friends under a tree discussing matters) and there is the reality (taking out several lawsuits to obtain legal possession of a former associate's documents) of course there is implicit in the question that anger was involved ... it is anger that clouds clarity.



Which is why I suggested that you look again at what I wrote because the issue I was addressing is the distinction between the ideal (under a tree) and the reality (a litigious relationship) and the distinction between the ideal (having eradicated anger) and the reality (of pacifistically sitting out a war). I was drawing a parallel by providing an example to demonstrate the issue in action in real-life ... and a pacifist is a person who changes their behaviour in lieu of eradicating the anger (or aggression, hatred and etcetera) which causes the behaviour in the first place. As law and order is everywhere maintained at the point of a gun a person that is free of malice and sorrow can both utilise physical force/restraint (be involved in a war) and take out lawsuits (be involved in litigation) where clearly applicable ... there is no difference in kind between the physical force used in a war and the physical force used in a court-case. Lastly, what is indeed 'hypocritical' is advising others to do what one has not done oneself. Vis.: [Hermann]: 'K, when asked during WWII to condemn the enemy, always advised the questioners to look into themselves and eradicate anger there . Not many people listened'. [emphasis added].



And it is the 'not many people listened' statement which is the telling comment ... Mr. Jiddu Krishnamurti did not listen to his own 'Teachings'. But, then again, he oft-times distanced himself from the 'Teachings' ... as do the many and varied saints, sages and seers (popularly phrased as do not look at the finger but look at what the finger is pointing to). Mr. Jiddu Krishnamurti made it very clear where his peace lay ... the 'answer' to all the ills of humankind is not to be found in the world: [quote]: 'I have found the answer to all this [violence], not in the world but away from it'. (page 94, Krishnamurti 'His Life And Death'; Mary Lutyens; Avon Books: New York 1991).



Eastern spirituality is fundamentally all about avoiding re-birth ... not about peace-on-earth.



(From a discussion on the Listening-L mailing list about J Krishnamurti, written by Richard circa 2001)



K was persuaded not to go to India that winter because of the state of Emergency which had been declared by Ms Gandhi in June; during this, nothing could be published or publicly spoken without submission to the Censorship Committee. The last thing K was prepared to do was to water down his denunciation of authority and tyranny; there was no point in going if he did not speak and a real danger of imprisonment if he did. After the Brockwood gathering, therefore, he returned to Malibu, spending every weekend at the Pine Cottage, talking to the parents and teachers of the Oak Grove school.Meanwhile, Krishnamurti's once close relationship with the Rajagopals had deteriorated to the point where Krishnamurti took D. Rajagopal to court in order to recover donated property and funds, publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal's possession. ( Wikipedia article on J Krishnamurti Following this, Roslaind's letter, written in June, was an account of her and Krishna's former relationship and was sent in a sealed envelope to Vanda Scaravelli for Krishna to read in her presence. Krishna handed it to Mary Zimbalist to read and she made a note of the scene in her diary, saying the letter was titled, "A Sad, Sad Story". Mary wrote that it was a self-serving account and a justification of what Rosalind might be "driven in desperation" to say in court. Regarding an accusation in the letter that Krishna was a "congenital liar", Krishna told Mary that he had lied "they" attacked and brutalised him. he was revolted by the letter, saying it was "unclean". Mary said that she felt sickened by its tone and would never have anything to do with "these two people" after the case had ended. The letter was later reported to have been torn up in front of Vanda.(when asked why he hid his relationship with Rosalind Rajgpoal, the wife of his friend D Rajgopal. This was a relationship involving multiple surreptitious abortions, as detailed in the book by Rajgopal's daughter, Radha Rajgopal Sloss.