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| Re: Krishnamurti is dead |  | ||
| Re: Knowledge is dead -- Flywithoutwings | Top of thread | Forum | |
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Radha Rajagopal Sloss Radha Rajagopal Sloss dropped a little bomb in the Krishnamurti circles in 1991 by alleging that her mother, Rosalind Rajagopal, the wife of Krishnamurti's former friend, manager and publisher, Desikacharya Rajagopal, had a secret love affair with Krishnamurti from 1932 until approximately 1957. This revelation, now admitted to be true by the Krishnamurti Foundation of America, might have done irreparable damage to Krishnamurti's image as a celibate, but as physical love is not contradictory to his teachings, the disclosure will probably soon be considered irrelevant. 20 More important and possibly damaging is Sloss' allegation about Krishnamurti's involvement in the termination of Rosalind's third pregnancy by Krishnamurti and the observations of Sloss and others about his behavior in the Krishnamurti-Rajagopal feud over funds, real estate, and archives. According to Sloss the real cause of the fight was Krishnamurti's fear about "what would happen to his public image if letters and statements in his own handwriting should ever come to light. He wished to acquire control over these archives by whatever means necessary." (75) This alleged obsession drove Krishnamurti to maligning Rajagopal, and to instigating a lawsuit accusing Rajagopal of mismanaging funds. (76) Some, who were close to both men, and had knowledge of the case, tried, in vain, to mend fences. Sloss reproduced their letters with their observations: "One day, history will reveal everything; but the division in Krishnamurti himself will cast a very dark shadow on all he has said or written. Because the first thing the readers will say, is: `If he cannot live it, who can?'" This last statement was echoed in another letter: "It has been obvious to me Krishnaji is not living his own teaching, that he has been making war." An explanation for this was offered by Sloss, which is similar to Nethercot's view of Krishnamurti: "Krishna was more than one person." She does not elaborate the statement, but rather illustrates it. She wrote that within a short time-span Rosalind, who also tried to mediate between Krishnamurti and Rajagopal, experienced Krishnamurti first as "absolutely impervious to her words, withdrawn and haughty" and ten days later as "loving and appeared willing to talk" and wanting to "try to straighten things out." She found talking to "two Krishnas," a "strange and unsettling experience." (77) Krishnamurti's reaction to criticism of a perceived dichotomy between his words and his deeds can be found in conversations he had with trustees of the Krishnamurti Foundation of America in 1972. According to a booklet published by the same foundation, he made it clear in these conversations, that "the desire for consistency between the teacher and the teachings simply mirrors the conditioning of the questioner." Questioning the relationship between a teacher and his teachings from the point of view of a hypothetical "man in the street," Krishnamurti said: "I'm not interested in what the Buddha was when he was a young man, whether he had sex, no sex, drugs or no drugs. I'm not interested. What I am interested in is what he is saying?" "Just... share into his teaching so that I can lead a different kind of life... 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..." Coming back to addressing the person to whom he was talking directly, he said: "How do you know he is honest or dishonest?" "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?" "I would say `Please, leave the personality alone.'" (78) |
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