The books written by Krishnamurti express his message far more accurately than the answers to students’ questions, which were also published in the form of a book. In live conversation, the Teacher permits inaccuracies which at times go against the very idea of awareness. Reading his conversation with the usual listener, the clear sensation arises that Krishnamurti himself is trying to grope for the right answer, but in the course of the discussion sometimes slides into some kind of debris from which he extricates himself with some difficulty. It is as if he is researching the topic offered to him, approaching it this way and that, and then discussions emerge which are easily subjected to criticism from the position of that very awareness.  Even so, Krishnamurti’s texts and answers are quite intellectual and to my taste, verbose. He often returns to one and the same themes, but such is the lot of anyone who takes it upon himself to bring the Truth to people. The question remains – if the teaching from the Theosophists did not give Krishnamurti anything, then how did he then reach the point that every one of his speeches attracted thousands of people? If we remember that did not graduate from any universities and from childhood was known for a weak memory, then his later transformation becomes a total mystery.

Krishnamurti himself in one of his interviews says that he was already born with emptiness inside. And in its time, this emptiness attracted a certain Force to itself which supported his whole life and protected him. From that perspective, of course, the teaching from the Theosophists could not give him anything. And no matter how sad it is, Krishnamurti, too, could not give anything to the world, because his experience was too unique. In his words, he never prepared for a single one of his meetings with people. Outside of communication, his mind was always empty; when he had to begin to speak, it was as if he was filled, and what happened next, Krishnamurti could not clearly formulate. Sometimes he compared it with a revelation, which descended upon him at the moment of the start of the conversation, and in fact did not depend on the composition and quality of the audience. Another time he once again spoke of the Force which fills a space with itself as soon as a serious conversation begins. Whatever the case, Krishnamurti did not appropriate to himself the merits for creating a teaching; rather, he considered himself its conduit. It is possible that the Force, whose presence he sensed almost constantly, we would call Divine Presence. The description that Krishnamurti gave of this mysterious Force is quite consistent with the manifestations and experiences of the Presence. Krishnamurti himself did not have a clear answer to this question, but it seems that he did not try to find one.

He said that he always experienced an attraction to Buddha, and that in general, is small wonder, if we take into account that he described the state of awareness. Even so, he was visited by various types of mystical experiences throughout his whole life. In 1979, for example, Krishnamurti sensed the entry of a new impulse of energy which gave him an experience of the absolute. “It is not a state, a thing that is static, fixed, immovable. The whole universe is in it, measureless to man.” It can likely be said that Krishnamurti thus expressed the experience of immersion in the sense of infinity. Even so, he believed that God was the usual idea and invention of people tormented by despair and other problems. This was quite in the spirit of an enlightened atheistic 20th century.