In 1903 the family settled in Cudappah, where Jiddu had contracted malaria during a previous stay. He would suffer recurrent bouts of the disease over many years. A sensitive and sickly child, “vague and dreamy”, he was often taken to be intellectually disabled, and was beaten regularly at school by his teachers and at home by his father. In memoirs written when he was eighteen years old Jiddu described psychic experiences, such as seeing his sister, who had died in 1904, and his late mother. During his childhood he developed a bond with nature that was to stay with him for the rest of his life.

Jiddu’s father retired at the end of 1907. Being of limited means he sought employment at the headquarters of the Theosophical Society at Adyar. Narayaniah had been a Theosophist since 1882. He was eventually hired by the Society as a clerk, moving there with his family in January 1909. Narayaniah and his sons were at first assigned to live in a small cottage which was located just outside the society’s compound.

In April 1909, Jiddu first met Charles Webster Leadbeater, who claimed clairvoyance. Leadbeater had noticed Jiddu on the Society’s beach on the Adyar river, and was amazed by the “most wonderful aura he had ever seen, without a particle of selfishness in it.” Ernest Wood, an adjutant of Leadbeater’s at the time, who helped Jiddu with his homework, considered him to be “particularly dim-witted”. Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the likely “vehicle for the Lord Maitreya” in Theosophical doctrine, an advanced spiritual entity periodically appearing on Earth as a World Teacher to guide the evolution of humankind.

In 1911 the Theosophical Society established the Order of the Star in the East (OSE) to prepare the world for the expected appearance of the World Teacher. Jiddu was named as its head, with senior Theosophists assigned various other positions. Membership was open to anybody who accepted the doctrine of the Coming of the World Teacher. Controversy soon erupted, both within the Theosophical Society and outside it, in Hindu circles and the Indian press.

Krishnamurti and Nitya were taken to England in April 1911. During this trip Jiddu gave his first public speech to members of the OSE in London. His first writings had also started to appear, published in booklets by the Theosophical Society and in Theosophical and OSE-affiliated magazines. Between 1911 and the start of World War I in 1914, the brothers visited several other European countries, always accompanied by Theosophist chaperones. Meanwhile, Jiddu had for the first time acquired a measure of personal financial independence, thanks to a wealthy benefactress, American Mary Melissa Hoadley Dodge, who was domiciled in England.

During this time Jiddu had developed a strong bond with Annie Besant and came to view her as a surrogate mother. His father, who had initially assented to Besant’s legal guardianship of Jiddu, was pushed into the background by the swirl of attention around his son. In 1912 he sued Besant to annul the guardianship agreement. After a protracted legal battle Besant took custody of Krishnamurti and Nitya. As a result of this separation from family and home Krishnamurti and his brother (whose relationship had always been very close) became more dependent on each other, and in the following years often travelled together.

In 1921 Jiddu fell in love with Helen Knothe, a 17-year-old American whose family associated with the Theosophists. The experience was tempered by the realisation that his work and expected life-mission precluded what would otherwise be considered normal relationships and by the mid-1920s the two of them had drifted apart.

In 1922 Krishnamurti and Nitya travelled from Sydney to California. In California they stayed at a cottage in the Ojai Valley. It was thought that the area’s climate would be beneficial to Nitya, who had been diagnosed with tuberculosis. Nitya’s failing health became a concern for Krishnamurti. At Ojai they met Rosalind Williams, a young American who became close to them both, and who was later to play a significant role in Krishnamurti’s life. For the first time the brothers were without immediate supervision by their Theosophical Society minders. They found the Valley to be very agreeable. Eventually a trust, formed by supporters, bought a cottage and surrounding property there for them. This became Jiddu’s official residence.

According to witnesses it started on 17 August 1922 when Jiddu complained of a sharp pain at the nape of his neck. Over the next two days the symptoms worsened, with increasing pain and sensitivity, loss of appetite, and occasional delirious ramblings. He seemed to lapse into unconsciousness, but later recounted that he was very much aware of his surroundings, and that while in that state he had an experience of “mystical union”. The following day the symptoms and the experience intensified, climaxing with a sense of “immense peace”. Following — and apparently related to — these events the condition that came to be known as the process started to affect him, in September and October that year, as a regular, almost nightly occurrence. Later the process resumed intermittently, with varying degrees of pain, physical discomfort and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent fading out of consciousness, explained as either his body giving in to pain or his mind “going off”.

Nitya’s persistent health problems had periodically resurfaced throughout this time. On 13 November 1925, at age 27, he died in Ojai from complications of influenza and tuberculosis. Despite Nitya’s poor health, his death was unexpected, and it fundamentally shook Jiddu’s belief in Theosophy and in the leaders of the Theosophical Society. He had received their assurances regarding Nitya’s health, and had come to believe that “Nitya was essential for [his] life-mission and therefore he would not be allowed to die,” a belief shared by Annie Besant and Jiddu’s circle. Jayakar wrote that “his belief in the Masters and the hierarchy had undergone a total revolution.” Moreover, Nitya had been the “last surviving link to his family and childhood. … The only person to whom he could talk openly, his best friend and companion.” According to eyewitness accounts, the news “broke him completely.” but 12 days after Nitya’s death he was “immensely quiet, radiant, and free of all sentiment and emotion”; “there was not a shadow … to show what he had been through.”

The Krishnamurti Foundation, established in 1928 by him and Annie Besant, runs many schools in India and abroad.

Over the next few years, Jiddu’s new vision and consciousness continued to develop. New concepts appeared in his talks, discussions, and correspondence, together with an evolving vocabulary that was progressively free of Theosophical terminology. His new direction reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to continue with the Order of the Star.

Jiddu dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3 August 1929. He stated that he had made his decision after “careful consideration” during the previous two years, and that:

From 1930 through 1944 Jiddu engaged in speaking tours and in the issue of publications under the auspice of the “Star Publishing Trust” (SPT), which he had founded with Desikacharya Rajagopal, a close associate and friend from the Order of the Star. Ojai was the base of operations for the new enterprise, where Jiddu, Rajagopal, and Rosalind Williams (who had married Rajagopal in 1927) resided in the house known as Arya Vihara (meaning Realm of the Aryas i.e. those noble by righteousness in Sanskrit). The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal, as Jiddu devoted his time to speaking and meditation. The Rajagopals’ marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha. In the relative seclusion of Arya Vihara Jiddu’s close friendship with Rosalind deepened into a love affair which was not made public until 1991. According to Radha Rajagopal Sloss, the long affair between Jiddu and Rosalind began in 1932 and it endured for about twenty-five years.

During the 1930s Jiddu spoke in Europe, Latin America, India, Australia and the United States. In 1938 he met Aldous Huxley. The two began a close friendship which endured for many years. They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationalism. Jiddu’s stance on World War II was often construed as pacifism and even subversion during a time of patriotic fervor in the United States and for a time he came under the surveillance of the FBI. He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe. Of the years spent in Ojai during the war he later said: “I think it was a period of no challenge, no demand, no outgoing. I think it was a kind of everything held in; and when I left Ojai it all burst.”

Jiddu broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, were published by “Krishnamurti Writings Inc” (KWINC), the successor organisation to the “Star Publishing Trust.” This was to be the new central Jiddu-related entity worldwide, whose sole purpose was the dissemination of the teaching. He had remained in contact with associates from India, and in the autumn of 1947 embarked on a speaking tour there, attracting a new following of young intellectuals. On this trip he encountered the Mehta sisters, Pupul and Nandini, who became lifelong associates and confidants. The sisters also attended to Jiddu throughout a 1948 recurrence of the “process” in Ootacamund. In Poona in 1948, Jiddu met Iyengar, who taught him Yoga practices every morning for the next three months, then on and off for twenty years.

Meanwhile, Jiddu’s once close relationship with the Rajagopals had deteriorated to the point where he took D. Rajagopal to court to recover donated property and funds as well as publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal’s possession. The litigation and ensuing cross complaints, which formally began in 1971, continued for many years. Much property and materials were returned to Jiddu during his lifetime; the parties to this case finally settled all other matters in 1986, shortly after his death.

In 1984 and 1985, Jiddu spoke to an invited audience at the United Nations in New York, under the auspices of the Pacem in Terris Society chapter at the United Nations. In October 1985, he visited India for the last time, holding a number of what came to be known as “farewell” talks and discussions between then and January 1986. These last talks included the fundamental questions he had been asking through the years, as well as newer concerns about advances in science and technology, and their effect on humankind. Jiddu had commented to friends that he did not wish to invite death, but was not sure how long his body would last (he had already lost considerable weight), and once he could no longer talk, he would have “no further purpose”. In his final talk, on 4 January 1986, in Madras, he again invited the audience to examine with him the nature of inquiry, the effect of technology, the nature of life and meditation, and the nature of creation.

Jiddu died of pancreatic cancer on 17 February 1986, at the age of 90. His remains were cremated. The announcement of KFT (Krishnamurti Foundation Trust) refers to the course of his health condition until the moment of death. The first signs came almost nine months before his death, when he felt very tired. In October 1985 he went from England (Brockwood Park School) to India and after that he suffered from exhaustion, fevers, and lost weight. Jiddu decided to go back to Ojai (10 January 1986) after his last talks in Madras, which necessitated a 24-hour flight. Once he arrived at Ojai he underwent medical tests that revealed he was suffering from pancreatic cancer. The cancer was untreatable, either surgically or otherwise, so Jiddu decided to go back to his home at Ojai, where he spent his last days. Friends and professionals nursed him. His mind was clear until the last. Jiddu died on 17 February 1986, at ten minutes past midnight, California time.