Thanks to the efforts of the Theosophists, Krishnamurti gained wide prominence even before he began to seriously teach anything. He led a secular life (not violating, however, the restrictions imposed on him), and interest in him on the part of the public was fairly high. At first, his speeches fit within the framework of Theosophical doctrine, but gradually he began to speak on broader themes, and in the end, he also became aware of how little sense there was in what he had long been taught.  His break with the Theosophists occurred in August 1929, when at the next meeting of the Order of the Star of the East, Krishnamurti announced the disbanding of the order, and that he was parting ways with the Theosophists.  Of course, this was a risky but necessary step in order to start his own Work, being not bound to the expectations and demands in a special way stipulated by the followers.

It is quite understandable why Krishnamurti did not wish to take upon himself the function of the World Teacher or even Savior. For starters, in fact the world does not need neither saviors nor teachers on a world scale. He who needs salvation turns to God, and if his need is strong, he always receives an answer. Neither Jesus nor Buddha were World Teachers during their lives. They became such later, when their teaching was reinterpreted for broad masses and turned into religion. To become a teacher of the world in our time means to turn into a pop figure like the Pope or Dalai Lama and utter various types of banality on spiritual themes. The broad masses will not accept or listen to anything else.  And even these leaders mentioned above are heeded only by virtue of their titles. Practically, by virtue of habit.

The salvation of people  is only the latest idea based on the notion that people are in trouble. Let’s say, they have become mired in sin or in suffering. The person to whom the Truth is revealed sees that things are exactly as the Lord wishes, and the world is perfect in intent and execution. People’s suffering is their choice, although not consciously, and without a certain measure of suffering the world cannot exist and its harmony would be irreversibly disrupted. All of this is unacceptable for the person who wants an easy life, not understanding that no matter what life a person is given, it will not be easy. Each person could accept suffering and death as a given, as an inalienable part of human life, but the majority don’t want to do so. In the same way, each person can change his situation, having begun to work with the energy of his consciousness and freeing himself from the pressure of desires, thanks to which suffering in fact is created.

Even from this short paragraph the fact becomes entirely clear that all great Truths about human life have already been said, and repeatedly. Therefore, the World Teacher cannot say anything new. It is possible, however, to provide a new Way toward experiencing Truth and to being able to change oneself. That is what – in reality – the Work of all Masters of recent centuries without exception consists of. The difference between a Teacher and a Master consists of the fact that the first gives knowledge, ideas and a philosophy. The second works with a student’s being, through practice and direct influence, although he also provides knowledge – as needed. As the Theosophists planned, Krishnamurti became a Teacher, even if he himself, perhaps, did not want that. But the situation in which he found himself forced him either to continue his mission of teaching or to be left with nothing – without a profession and means of existence. But by the time of his break with the Theosophists, Krishnamurti had already sensed himself a Teacher, and continued to communicate with the public. All the more so because interest in him was inflamed with new vigor after the unexpected disbanding of the Order of the Star of the East and the renunciation of the role of World Teacher. He did not intend to preach the Theosophical “truths” anymore; he had his own message now.