Order of the Star in the East: Difference between revisions

{{short description|Spiritual organisation based in India (1911–1927)}}

{{use Indian English|date=August 2019}}

|type=[[Spirituality|Spiritual]] organisation

|membership=43,000{{nbsp}}({{abbr|est.|estimation}})

|affiliations={{unbulleted list|National Sections in as many as 40{{nbsp}}countries and [[Territory (subdivision)|territories]]|Servants of the Star (youth organisation)}}

The {{strong|Order of the Star in the East}} ({{strong|OSE}}) was an international organisation based at [[Varanasi|Benares (Varanasi)]], [[India]], from {{daterange|1911|1927}}. It was established by the leadership of the [[Theosophical Society]] at [[Adyar, Chennai|Adyar, Madras (Chennai)]] to prepare the world for the arrival of a reputed [[Messianism|messianic]] entity, the [[Maitreya (Theosophy)|World Teacher or Maitreya]]. The OSE acquired members worldwide as it expanded in many countries; a third of its diverse membership {{circa|1926}} was unaffiliated with the Theosophical Society. The precursor of the OSE was the {{strong|Order of the Rising Sun}} ({{dash year|1910}}, also at Benares) and the successor was the {{strong|Order of the Star}} ({{dash year|1927|1929}}, based at [[Ommen]], the [[Netherlands]]). The precursor organisation was formed after leading [[Theosophy|Theosophists]] discovered a likely candidate for the new messiah in the then{{en dash}}adolescent [[Jiddu Krishnamurti]] (1895{{en dash}}1986), a [[South India]]n [[Brahmin]] who was installed as Head of the Order. Almost two decades later Krishnamurti rejected the messianic role, repudiated the Order's mission, and in 1929 disbanded the OSE's successor. The founding and activities of these organisations, as well as the largely unexpected dissolution of the OSE's successor, attracted widespread media attention and public interest. They also led to crises in the Theosophical Society and to [[Schism (religion)|schisms]] in Theosophy. Krishnamurti's later multi-decade career as a notable independent philosopher has been a factor in evaluations of the OSE and its mission.

One of the central tenets of late 19th-century [[Theosophy]] as promoted by the [[Theosophical Society]] was the complex [[doctrine]] of intelligent evolution of all existence. This was said to be occurring on a [[Cosmos|Cosmic]] scale, incorporating both physical and non-physical aspects of the known and unknown Universe, and affecting all of its constituent parts regardless of apparent size or importance. The theory was originally promulgated in the ''[[Secret Doctrine]]'' (published 1888),{{r|sd}} a book by [[Helena Blavatsky]], one of the founders of contemporary Theosophy and the Theosophical {{nobr|Society.{{r|ngc2004-pp7}}}}

According to this view, Humankind's evolution on Earth (and beyond) is part of the Cosmic evolution. It is reputedly overseen by a hidden hierarchy, the [[Masters of the Ancient Wisdom]], whose upper echelons consist of advanced spiritual beings. Blavatsky portrayed the Theosophical Society as one of the hierarchy's many attempts (or "impulses") throughout the millennia, to guide Humanity{{spaced en dash}} in concert with the intelligent evolutionary scheme{{spaced en dash}} to its ultimate, immutable objective: the attainment of perfection and the conscious participation in the evolutionary process.{{r|masters}} Blavatsky stated that these attempts may require an Earth-based infrastructure (such as the Theosophical Society), to pave the way for the hierarchy's physically appearing emissaries, "the torch-bearer{{interp|s}} of Truth".{{r|hb1889-pp306}} The mission of these reputedly regularly appearing emissaries is to practically translate, in a way and language understood by contemporary humanity, the knowledge required to propel it to a higher evolutionary {{nobr|stage.{{r|masters}}}}

|text=If the present attempt, in the form of our Society, succeeds better than its predecessors have done, then it will be in existence as an organized, living and healthy body when the time comes for the effort of the {{tooltip|XX|20 (in Roman numerals)}}th century. The general condition of men's minds and hearts will have been improved and purified by the spread of its teachings, {{nobr|and, ...}} their prejudices and dogmatic illusions will have been, to some extent at least, removed. Not only so, but besides a large and accessible literature ready to men's hands, the next impulse will find a numerous and {{em|united}} body of people ready to welcome the new torch-bearer of Truth. He will find the minds of men prepared for his message, a language ready for him in which to clothe the new truths he brings, an organisation awaiting his arrival, which will remove the merely mechanical, material obstacles and difficulties from his path. Think how much one, to whom such an opportunity is given, could accomplish.{{nbsp}}{{small|{{interp|Emphasis in original.}}}}

After Blavatsky's death in 1891, influential Theosophist [[Charles Webster Leadbeater]] expanded on her writings about the spiritual hierarchy and the Masters.{{r|cwl-work}} He formulated a [[Christology]] that identified Christ with the [[Maitreya (Theosophy)|Theosophical representation]] of the [[Buddhism|Buddhist]] concept of [[Maitreya]], stating the entity occupied one of the highest positions in the hierarchy. Leadbeater believed that Maitreya-as-Christ had manifested on Earth in several occasions, often using a specially prepared individual as a "vehicle". The incarnated Maitreya assumed the role of World Teacher of Humankind, dispensing knowledge regarding underlying truths of {{nobr|Existence.{{r|cwl-work}}}}

[[Annie Besant]], another well-known and influential Theosophist (and eventual close associate of Leadbeater's), had also developed an interest on the advent of the next emissary from the spiritual hierarchy.{{r|il2012-pp132}} During the {{daterange|1890s and 1900s|}} she became progressively convinced, along with Leadbeater and others, that the advent would happen sooner than Blavatsky's proposed timetable.{{r|hb1889-p306|il2012-pp132}} They came to believe it would involve the imminent reappearance of [[Maitreya (Theosophy)|Maitreya as World Teacher]], a monumental event in the Theosophical worldview.{{r|wt-coming}} However, not all Theosophical Society members accepted Leadbeater's and Besant's ideas on the matter; the dissidents charged them with straying from Theosophical [[orthodoxy]] and, along with other concepts developed by the two, their elaborations on the Theosophical Maitreya were derisively labelled [[Neo-Theosophy]] by their {{nobr|opponents.{{r|abk1930-pp327}}}}

Following the "discovery", Leadbeater began occult examinations of Krishnamurti, to whom he had assigned the [[pseudonym]] {{em|Alcyone}}{{spaced en dash}} the [[Alcyone (star)|name of a star]] in the [[Pleiades|Pleiades star cluster]], and of [[Alcyone (mythology)|characters]] from Greek mythology.{{r|alcyone}} Leadbeater's belief regarding the boy's suitability was strengthened by his [[clairvoyance]]-aided investigations of Krishnamurti's reputed [[Reincarnation|past and future lives]]. Results of these investigations were recorded, and eventually published in Theosophical magazines starting {{nobr|April 1910,}} and in a book in 1913.{{r|b&l1913-fwd}} They were widely read and discussed within the Society, as according to Leadbeater, contemporary Theosophists were involved in various "lives of Alcyone". Such reputed involvement became a matter of status and prestige among Theosophists; it also contributed to factionalism within the Society.{{r|ml1975-pp23}} In the meantime, Krishnamurti was put on a comprehensive multiyear regimen of physical, intellectual, social, and spiritual training in preparation for his probable future {{nobr|role.{{r|rv2001-chs4}}}}

{{About|the OSE predecessor|the distinction awarded in the Japanese honours system|Order of the Rising Sun|section=yes}}

Meanwhile, the activities and proclamations of Leadbeater, Besant, and other senior Theosophists regarding Krishnamurti and the expected Teacher became entangled in prior disputes within and without the Theosophical Society, and also the subjects of new controversies.{{r|gt1986-ch15|sands1912-pp575}} The evolving controversies, as well as objections by [[Hindu]] members of the CHC [[Faculty (academic staff)|faculty]], prompted Besant to officially disband the organisation in {{nobr|May 1911;}} however, a replacement had already been {{nobr|formed.{{r|il2012-pp298}}}}

In {{nobr|April 1911}} Besant founded the {{strong|Order of the Star in the East}} ({{strong|OSE}}), based again at Benares, which replaced the Order of the Rising Sun. It was named after the [[Star of Bethlehem]], signifying the proclaimed approach of the new manifestation of Christ-Maitreya.{{r|rv2001-p64}} The top positions of the organisation were filled: "Mrs Besant and Leadbeater were made Protectors of the new Order of which Krishna {{interp|Jiddu Krishnamurti}} was the Head, Arundale Private Secretary to the Head, and Wodehouse Organizing Secretary".{{r|ml1975-pp46}} News regarding Krishnamurti, the Order, and its mission received widespread publicity and worldwide press coverage; the publicity may have been at least partly driven by aspects of the era's prevailing ''{{lang|fr|nocat=yes|[[fin de siècle]]}}'' {{nobr|mood.{{r|publicity}}}}

{{anchor|cert-img}}[[File:Orde van de ster in het oosten.jpg|thumb|upright=1.1|alt=Reproduction of a membership certificate of the Order of the Star in the East|{{strong|Order of the Star in the East}} membership certificate ([[Netherlands]] Section, 1917). Black and white copy, reduced.]]

The goal of the OSE was to educate and prepare the world for the arrival of the World Teacher and to remove any material obstacles and difficulties from his path.{{r|aew1911}} By {{nobr|late 1913,}} the Order had {{nobr|about 15,000}} members worldwide; most of them were also members of the Theosophical Society.{{r|ml1975-p74a}} However, membership was open to anyone, the only precondition being acceptance of the "Declaration of Principles", which stated the following:

The organisation had no other rules, and there were no membership fees or subscriptions. New members received an OSE certificate {{xref|text=(see [[#cert-img|a digitised copy]] on this page)|printworthy=y}}, and could thereafter display the organisation's [[emblem]], a silver {{nobr|[[five-pointed star]].{{r|ml1975-pp46}}}}

Following its establishment the OSE began its mission in earnest. Lecture tours, meetings and other activities were undertaken by prominent members of the Order. Articles and pamphlets about the OSE and its mission, published regularly by Theosophical organisations,{{r|promo}} were joined by an official bulletin, ''The Herald of the Star'', originally based at Adyar, which started publication in {{nobr|January 1912.{{r|herald}}}}

As Krishnamurti came of age, he embarked on an intensified schedule of lectures and discussions in several countries, and acquired a large following among the membership of the Theosophical Society.{{r|jk-ose}} National Sections of the Order were eventually formed in as many as forty countries.{{r|wh1925|sab1924}} An affiliated international youth organisation, the Servants of the Star, was established in London in {{nobr|October 1913}} with Krishnamurti's younger brother Nitya as its Head; it accepted persons {{nobr|under 21}} years of age as {{nobr|members.{{r|sos}}}}

On {{nobr|28 December 1911,}} during a ceremony officiated by Krishnamurti at the close of the annual Theosophical Convention (held that year at Benares), those present were reported to be suddenly overwhelmed by a strange feeling of "tremendous power", which seemed to be flowing through Krishnamurti. In Leadbeater's description, "it reminded one irresistibly of the rushing, mighty wind, and the outpouring of the Holy Ghost at Pentecost. The tension was enormous, and every one in the room was most powerfully affected." The next day, at a meeting of the Esoteric Section, Besant for the first time announced that it was now clear Krishnamurti was the required vehicle. Thereafter, 28 December became a "sacred day" for the {{nobr|Order.{{r|sacred-day}}}}

In 1912, Krishnamurti's father sued Besant in order to annul her guardianship of his sons, which he had previously granted. Among the reasons stated in Narayaniah's deposition was his objection to the [[Apotheosis|deification]] of Krishnamurti, said to have been caused by Besant's "announcement that he was to be the Lord Christ, with the result that a number of respectable persons had prostrated before him." Besant eventually won the case on {{nobr|appeal.{{r|ml1975-pp62}}}}

Also in 1912, most members of the Theosophical Society's [[Germany|German]] Section followed its head, [[Rudolf Steiner]], in splitting from the parent Society{{spaced en dash}} partly due to disagreement over Besant's and Leadbeater's proclamations concerning Krishnamurti's [[Messiah|messianic]] {{nobr|status.{{r|rmd1992}}}}

Controversy regarding the OSE and Krishnamurti again engulfed the Central Hindu College. In 1913, a number of the Order's supporters resigned their positions at the CHC following opposition by the school's administration and trustees, who considered the Order's activities {{nobr|unacademical.{{r|chc|gt1986-ch15}}}}

In 1920, Nitya replaced Wodehouse as OSE Organising Secretary.{{r|ml1975-p125}} The next year, the first international Congress of the Order of the Star in the East was held in [[Paris, France]], attended by {{nobr|2,000 members}} out of then {{nobr|about 30,000}} worldwide. At the Congress it was decided that there would be no special ceremonies or [[ritual]]s associated with the Order or with the World Teacher.{{r|ml1975-p129}} Also in the 1920s, regularly scheduled multiday Star Camps, supported by well-organised facilities, started to be held in the [[Netherlands]], the [[United States]], and [[India]]. They were attended by thousands of members, with coverage provided by local and international {{nobr|media.{{r|rl1943-pp88}}}}

In 1922, during a stay in [[Ojai, California]], Krishnamurti had a series of physical, psychological and spiritual experiences over a period of several months, that affected him deeply. Rumours of strange happenings started circulating among OSE members, yet the events of Ojai (and similar later Krishnamurti experiences) remained unknown outside of the Theosophical leadership and Krishnamurti's inner {{nobr|circle.{{r|jk-exper}}}}

In {{nobr|late 1925,}} close Krishnamurti associate and friend {{nobr|D. Rajagopal}}{{nnbsp}}{{r|vehicle}} was appointed General Secretary following Nitya's unexpected death. While the Order's activities continued without visible disruption, Nitya's death was a privately devastating, watershed event for {{nobr|Krishnamurti.{{r|jn-death}}}}

Financing the venture and subsequent expansion did not appear to present a problem.{{r|ml1975-p74b}} Properties in several countries were acquired via specially-formed [[Land trust|trusts]] or by affiliates, for a variety of purposes.{{r|properties}} Donations were regularly solicited, along with project-based funding appeals to the members, some of whom were considerably wealthy.{{r|rv2001-pp74}} In collaboration with the Theosophical Society, the OSE had been producing a number of publications and propaganda material {{see below|{{section link||External links}}}}; in 1926, it organised its own publishing arm: the Star Publishing Trust, based at [[Eerde, Ommen]], the Netherlands. Along with an official international bulletin published in Ommen (the ''International Star Bulletin''), national bulletins eventually appeared in twenty-one countries, and in fourteen different languages.{{r|bulletins}} Also in 1926 it was reported that the Order's membership had reached {{nobr|about 43,000,}} {{nobr|two thirds}} of which were members of the Theosophical {{nobr|Society.{{r|members}}}}

By {{nobr|year-end 1925,}} efforts of prominent Theosophists and their affiliated factions to favourably position themselves for the expected {{em|Coming}} were reaching a climax. Extraordinary pronouncements of accelerated spiritual advancement were being made by various parties, privately disputed by others. Ranking members of the Order and the Society had publicly declared themselves to have been chosen as [[apostle]]s of the new Messiah. The escalating claims of spiritual success, and the internal (and hidden from the public) Theosophical politics, alienated an increasingly disillusioned Krishnamurti. His commitment and enthusiasm had been uneven since the Order's early days; in private, he had occasionally expressed doubts about his presumed mission, and discomfort with the adulation of the Order's members.{{r|ml1975-chs10}} He refused to recognise anyone as his disciple or apostle.{{r|ml1975-chs25}} In the meantime, World Teacher-related spinoff projects proliferated: in {{nobr|August 1925}} the establishment of a "World Religion" and a "World University" were announced by the Theosophical leadership. Both of them were later "quietly {{nobr|shelved".{{r|ml1975-pp214}}}}

The annual Star Congress for 1925 opened at Adyar on the "sacred day" of {{nobr|28 December,}} following the much anticipated but uneventful Theosophical Convention.{{r|ml1975-p223}} At the opening, an event occurred that was reminiscent of the incident that reputedly happened on the same day of 1911. Krishnamurti had been giving a speech about the World Teacher and the significance of his coming, when "a dramatic change" took place: his voice suddenly altered and he switched to first person, saying "I come for those who want sympathy, who want happiness, who are longing to be released, who are longing to find happiness in all things. I come to reform and not to tear down, I come not to destroy but to build." For many of the assembled who noticed, it was a "spine-tingling" revelation, {{nobr|"felt ...}} instantly and independently"{{spaced en dash}} confirmation, in their view, that the manifestation of the Lord Maitreya through his chosen vehicle had {{nobr|begun.{{r|manifest}}}}

The reputed manifestation of the World Teacher prompted a number of celebratory statements and assertions by prominent Theosophists that were not unanimously accepted by Society members. One result was the persistence of controversy regarding the project.{{r|wt-controv}} Besant and other leaders of the Society largely managed to contain the dissenters and the controversy, but in the process sustained unflattering publicity.{{r|lat1926b}} However the endeavour, often referred to as "the World Teacher Project", was also receiving serious and neutral coverage in the global media, and according to reports it was followed sympathetically and with interest by {{nobr|non-Theosophists.{{r|wt-pov}}}}

In related developments following the perceived manifestation, Besant announced in {{nobr|January 1927,}} {{nobr|"{{interp|t}}he}} World Teacher is here",{{r|ml1975-p241}} and many Star members expected Krishnamurti's unequivocal public proclamation of his messianic status. Land was purchased in Ojai for a "colony project", to serve as a "miniature model of a new civilisation" mentored by the World Teacher.{{r|colony}} Reflecting the new situation, in {{nobr|June 1927}} the name of the organisation was changed to {{strong|Order of the Star}}, and its main organ was retitled {{italics correction|''The Star Review''}}; the organisation relocated at Ommen, with {{nobr|D. Rajagopal}} serving as Chief {{nobr|Organiser.{{r|os-obj|review}}}}

The renamed organisation had two objectives:{{nnbsp}}{{r|os-obj}}

Complementing the reorganisation and the proclamations of the World Teacher's manifestation, in 1928 the "World Mother Project", headed by [[Rukmini Devi Arundale]] (George Arundale's young wife), was put in motion by Theosophical leaders. Krishnamurti again distanced himself from this endeavour, which Indian and international press reports dubbed "Mrs. Besant's New Fad", and it was to be {{nobr|short-lived.{{r|wmp}}}}

By the {{nobr|late 1920s,}} Krishnamurti's emphasis in public talks and private discussions had changed. He had been gradually discarding or contradicting Theosophical concepts and terminology, disagreeing with leading Theosophists, and talking less about the World Teacher; public interest, and attendance at his speaking engagements, remained high.{{r|lat1926a|ml1975-p257}} The shift in emphasis mirrored fundamental changes in Krishnamurti as a person{{spaced en dash}} including his developing view that all preconceived ideas impose arbitrary limits on truth{{spaced en dash}} which strengthened his disenchantment with the World Teacher Project. Instrumental in the changes, according to his biographers, were among other reasons the reputed experiences that had first occurred at Ojai, and Nitya's unexpected death {{see above|{{section link||Activities}}}}.{{r|jk-reeval}} Consequently, Krishnamurti stated that he undertook a thorough re-evaluation of his relationship with the Project, the Theosophical Society, and Theosophy in {{nobr|general.{{r|jk1929-p14a}}}}

Finally, on {{nobr|3 August 1929}}, at the Ommen Star Camp, he disbanded the Order in front of Besant and {{nobr|about 3,000}} members.{{r|isb1929|wp1929}} In his speech dissolving the organisation (also broadcast on [[Netherlands|Dutch]] radio),{{r|ml1975-p272}} Krishnamurti said:

Despite the changes in Krishnamurti's outlook and pronouncements during the preceding years (and more recent rumours of impending dissolution),{{r|ml1975-pp260}} the ending of the Order and its mission shocked many of its supporters. Prominent Theosophists openly or under various guises turned against Krishnamurti{{spaced en dash}} including Leadbeater, who reputedly stated, "the Coming has gone wrong".{{r|ml1975-pp277}} However, other Society members supported Krishnamurti's new direction, and opposed the critical views expressed by Theosophical {{nobr|leaders.{{r|jk-support}}}}

Soon after the dissolution Krishnamurti severed his ties to Theosophy and the Theosophical Society.{{r|tmg1930|jk-ts}} He denounced the concepts of [[Messiah|saviors]], spiritual teachers, leaders and followers.{{r|rv2001-pp180|jk-not-wt}} Vowing to work towards setting humankind "absolutely, unconditionally free",{{r|jk1929-p14b}} he repudiated all doctrines and theories of inner, spiritual and psychological evolution such as those implied in the Theosophical tenets {{see above|{{section link||Background}}}}. Instead, he posited that his goal of complete psychological freedom could be realised only through the understanding of individuals' actual relationships with themselves, society, and {{nobr|nature.{{r|rv2001-pp180|jk2009}}}}

In 1907, the first year for which reliable records were kept,{{r|gt1986-p943}} the worldwide membership of the Theosophical Society was estimated at {{nobr|over 15,000.}} During the following two decades membership suffered due to splits and resignations, but by the mid{{en dash}}1920s it was rising again; it eventually peaked in 1928 at {{nobr|about 45,000 members.}}{{r|ts-members}} The membership of the Order in its various guises kept increasing steadily, yet Krishnamurti's changing message in the period leading to the dissolution may have negatively affected growth.{{r|jk-support}} Many members of the Order were also members of the Theosophical Society;{{nnbsp}}{{r|jr1986-p288}} consequently, as many as a third of the members of the Society left "within a few years" of Krishnamurti's disbanding of the Order.{{r|bc1980-pp130}} In the opinion of a Krishnamurti biographer, the Society, already in decline for other reasons, "was in disarray" upon the dissolution of the Order. While Theosophical publications and leading members tried to minimise the effect of Krishnamurti's actions and the defunct Order's importance, the {{nobr|"truth ...}} was that the Theosophical Society had been {{nobr|pole-axed. ...}} {{interp|Krishnamurti}} had combatively challenged the central tenet of its {{nobr|beliefs".{{r|rv2001-pp188}}}}

The failed project led to considerable analysis and retrospective evaluations by the Society and prominent Theosophists, at the time and since.{{r|wt-eval-1}} It also resulted in governance changes in the [[Theosophical Society Adyar]], a reorientation of its Esoteric Section, re-examination of parts of its doctrine, and reticence to outside questions regarding the OSE and the World Teacher Project.{{r|rv2001-pp268}} According to both theosophical and non-theosophical observers, Theosophical organisations, especially the Theosophical Society Adyar, by the close of the {{nobr|20th century}} had yet to recover from Krishnamurti's rejection and the entire World Teacher affair, and entered the 21st still dealing with their {{nobr|effects.{{r|ts-state}}}}

Events and personalities related to the World Teacher Project and the OSE have been portrayed, or alluded to, in artistic and cultural works.

"The Word of the Master" ({{lang-fi|Mestarin käsky}}), is a 1925 work for voice and piano by [[Finland|Finnish]] composer [[Leevi Madetoja]] {{nobr|({{abbrlink|Op.|Opus number}} 71/2).}} Originally published as "At the Feet of the Master (''Alcyone'')", its devotional lyrics are based on the eponymous book {{see above|{{section link||Order of the Rising Sun}}}}. The three-minute-long work was republished under the new title in 1929; {{as of|2002|lc=y}}, it was included in contemporary performances on {{nobr|[[Compact Disc Digital Audio|CD-Audio]].{{r|madetoja}}}}

"Benares, 1910", an episode in the 1990s US television series ''[[The Young Indiana Jones Chronicles]]'' created by [[George Lucas]], is taking place in Benares around the time of Krishnamurti's discovery and the formation of the OSE. The hour-long episode loosely (and sympathetically) portrays these and related events. The including series explores the childhood and youth of the fictional character [[Indiana Jones (character)|Indiana Jones]]; in this instalment, the [[protagonist]] gets to meet the boy Krishnamurti, Besant and Leadbeater.{{r|ijc}} Filmed on location at Benares. The episode originally aired on {{nobr|3 July 1993,}} during [[primetime]], on the [[American Broadcasting Company|ABC]] television network;{{nnbsp}}{{r|cbssb2007}} it achieved modest [[Nielsen ratings]].{{r|dg1993}} It was later re-packaged in a [[television film]] titled ''The Journey of Radiance''{{nbsp}}(2000),{{r|cbssb2007}} which was also released, along with related documentary material, on {{nobr|[[DVD-Video]] (2007).{{r|ijc}}}}

{{refn|name="chc"|{{harvnb|M. Lutyens|1975|pp=42{{en dash}}43, 61, 134}}. Besant, and Leadbeater (who had been the subject of controversy and lurid accusations in the past{{nnbsp}}{{r|cwl-impact}}{{--)}}, portrayed much of the opposition to the OSE and its mission{{spaced en dash}} as well as the litigation regarding Krishnamurti's guardianship{{spaced en dash}} as being part of wider, interrelated conflicts: ongoing debates about the role of the Theosophical Society in Indian life, and campaigns by political-religious opponents who disagreed with Besant's positions on [[Indian Home Rule movement|Indian Home Rule]]; a contrary viewpoint to such portrayal of events can be found in {{harvnb|Das|1913}}. The author, a co-founder of the CHC {{harv|Lubelsky|2012|p=258}} and former General Secretary of the Indian Section of the Theosophical Society, was opposed to the World Teacher Project, the OSE, and eventually to Besant.<!--This templated note must be at the top of the ref list due to longstanding issue (nested ref in same ref list). Please do not change its order.-->}}

<ref name="colony">{{harvnb|''The China Press''|1927}}; {{harvnb|M. Lutyens|1975|p=240}}. Almost 500 acres were purchased as the future site of the "Happy Valley" community, which did not materialise as planned; a descendant but unrelated independent educational organisation, the Happy Valley Foundation, established in 1946, assumed ownership of most of the original grounds {{harv|HVF|2021}}.</ref>

<ref name="jk-ab">{{harvnb|M. Lutyens|1975|p=40}}; reputedly, the Indian mystics who had initially alerted Besant to Maitreya's manifestation{{xref|text={{sp}}(see [[#ref-coming|in related note]])|printworthy=y}} independently confirmed Krishnamurti's suitability as the "vehicle" upon meeting her a few months after his "discovery" {{harv|Jayakar|1986|pp=30{{en dash}}31}}; Besant and Krishnamurti developed a very close, lasting personal relationship {{harv|Vernon|2001|pp=46{{en dash}}47}}.</ref>

<ref name="jk-exper">{{harvnb|M. Lutyens|1975|loc={{nobr|chs. "18. The}} Turning Point"{{spaced en dash}} {{nobr|"21. Climax}} of the Process" {{pp.|152|188}} {{interp|cumulative}}}}. Leadbeater and leading Theosophists were expecting similar occurrences as part of the vehicle's preparation for Maitreya's presumed manifestation. However, the novelty of the reputed events mystified them, and ultimately they were unable to explain them satisfactorily. Along with other details of Krishnamurti's early life, the 1922 events at Ojai were originally revealed in this, first volume of his biography by Mary Lutyens, where they were described at some length ({{harvnb|''The Times''|1986}}; {{harvnb|Vernon|2001|p=228}}). They were called {{em|the process}} by Krishnamurti and his circle, while certain experiences eventually became known as {{em|the otherness}}, among other terms. Similar experiences reputedly occurred throughout Krishnamurti's life.{{xref|text={{sp}}See also {{section link|Jiddu Krishnamurti|Life-altering experiences}}.}}</ref>

<ref name="jk-not-wt">Despite Krishnamurti's rejection of the messianic role and authority, there is no record of him expressly stating he was not the World Teacher, and he declared the question irrelevant ({{harvnb|Vernon|2001|p=253}}; {{harvnb|Landau|1943|pp=261, 263}}); in a 1934 interview in California he stated, "Any confirmation or denial on my part would only evoke corresponding expectations". He added he was also determined not to hurt Besant's feelings and reputation by denying her proclamations outright {{harv|Landau|1943|pp=263{{en dash}}264}}.</ref>

<ref name="jk-reeval">{{harvnb|M. Lutyens|1975|pp=219{{en dash}}222, 236, 265{{en dash}}266, 276}}; {{harvnb|Vernon|2001|pp=131{{en dash}}132}}. The unexplained experiences provided Krishnamurti with an avenue of growth and life independent of Theosophy, the Order, and the Society. Nitya's premature death in {{nobr|November 1925,}} that had deeply affected Krishnamurti, had revelatory consequences. His disagreements with leading Theosophists became more acute, despite Besant's efforts for conciliation. She offered to resign as President of the Society, and in 1928, in sympathy with Krishnamurti, closed the Esoteric Section. She reopened it after the dissolution of the Order.</ref>

<ref name="jk-ts">{{harvnb|M. Lutyens|1975|pp=276, 285}}. Krishnamurti remained on friendly terms with individual members of the Society; in 1980, he visited the Adyar Headquarters after an almost 50-year absence, and "reconciled the rift that seemingly existed between him and the Society" {{harv|Rodrigues|2012|p=470}}.</ref>

<ref name="jk-wt">{{harvnb|Vernon|2001|pp=248{{en dash}}250}}. In public and privately Krishnamurti disputed explanations based on Theosophy or any other system of thought; he considered the doctrines and theories regarding Maitreya "too concrete" {{harv|M. Lutyens|1988|p=93}}; and said "{{interp|t}}he Maitreya cannot manifest, it would be like the sky manifesting. It is the teaching that manifests" {{harv|Jayakar|1986|p=31}}; he stated in {{nobr|October 1985,}} "The Theosophists, especially Leadbeater, made a mess of the whole thing" {{harv|Forbes|2021|p=270}}; after he was informed in {{nobr|January 1985}} by a scholar in India that there were ancient religious texts seemingly specifically referring to him, he was intrigued but skeptical ({{harvnb|M. Lutyens|1988|pp=92{{en dash}}93}}; {{harvnb|Forbes|2021|pp=44{{en dash}}45|loc={{nobr|"Appendix:}} Note 5" {{pp.|267|272}}}}); his final public statement, recorded ten days before his death, raised additional questions regarding his role and has been subject to interpretation. He had emphatically refused to clarify it ({{harvnb|M. Lutyens|1988|pp=148{{en dash}}149}}; {{harvnb|Vernon|2001|pp=245{{en dash}}246}}); yet he reputedly matter-of-factly stated to close associates in 1985, "I am the world teacher" ({{harvnb|Forbes|2021|p=46}}; {{harvnb|Zimbalist|2013|loc=[https://inthepresenceofk.org/issues/issue-86/ "Issue 86"]}}. {{retrieved|access-date=2023-10-07|append=}}).</ref>

<ref name="madetoja">{{harvnb|Djupsjöbacka|2002|loc={{p.|7}}, {{nobr|§ "{{interp|Track}}}} 30 The Word of the Master (Alcyone)" {{pp.|31|32}}}}; the lyrics incorporate the [[epilogue]] of ''At the Feet of the Master'' {{harv|Alcyone|1911|p=[[s:At the Feet of the Master#73|73]]}}; {{harvnb|Eskola|2015}}. The work was commissioned by the Theosophical Society in [[Finland]] for the parent organization's {{nobr|50th anniversary.}}{{xref|text={{sp}}See {{sectionlink|At the Feet of the Master|Reception}} for an image of the cover of the original [[sheet music]].}}</ref>

<ref name="ml1975-p223">{{harvnb|M. Lutyens|1975|p=223}}. The 1925 Theosophical Convention took place on the {{nobr|50th anniversary}} of the founding of the Theosophical Society. There were high expectations among Theosophists and Star members, mainly due to rumours of significant imminent manifestations related to the World Teacher. The Convention attracted large crowds and wide representation by the international media.</ref>

<ref name="ml1975-pp42">{{harvnb|M. Lutyens|1975|pp=42{{en dash}}46}}. "George Arundale {{interp|appeared as}} Fides in ''The Lives of Alcyone''". The CHC had been co-founded by Annie Besant and counted several prominent Theosophists among its faculty and staff.</ref>

<ref name="sos">{{harvnb|Ellwood|2006|p=59}}; {{harvnb|''The Herald of the Star''|1914|p=643}}; {{harvnb|B. Lutyens|1914|p=47}}. {{nobr|"{{interp|O}}ur}} organisation has two divisions: the first, {{nobr|for ...}} members of the Order of the Star in the East; and the second, for those who have no belief or disbelief in the coming of a World-Teacher, but are not opposed". Barbara Lutyens, Mary Lutyens' sister, was the youth arm's General Secretary.</ref>

<ref name="vehicle">{{harvnb|M. Lutyens|1975|pp=3{{en dash}}4, 21{{en dash}}22, 26}}; {{harvnb|Vernon|2001|pp=99{{en dash}}100}}. Krishnamurti was not the first, or only, candidate for {{em|Vehicleship}}. Before him, the young son of a high-ranking American Theosophist was considered promising by Leadbeater. Also, thirteen-year-old Indian Desikacharya Rajagopalacharya {{nobr|("D. Rajagopal",}} 1900{{en dash}}1993) was "discovered" by Leadbeater in 1913, and for a time it was rumoured in Theosophical circles that he might supplant Krishnamurti. However, Krishnamurti was considered the most likely vehicle candidate, for whom the Society made available its resources. Rajagopal went on to become a decades-long close associate and friend of Krishnamurti's, but their relationship soured in old age.</ref>

<ref name="wt-coming">{{harvnb|Lubelsky|2012|pp=136{{en dash}}137}}; {{harvnb|Wessinger|2013|p=38}}. "It is possible that Leadbeater was the one who conceived the idea that

there would be an imminent appearance of the Lord {{nobr|Maitreya, ...}} but Besant was the one who vigorously promoted this idea"; {{vanchor|ref-coming|text=in the 1980s Krishnamurti}} stated privately that reputedly, in the first decade of the {{nobr|20th century}} respected Indian [[Mysticism|mystic]]s at Benares convinced Besant that the [[Bodhisattva|Maitreya Bodhisattva]] {{"'}}was manifesting and you have to find the body in which that manifestation can take place{{'"}}. Besant presumably informed Leadbeater, and the Theosophists began {{"'}}looking for a {{nobr|boy ...}} in America and Europe.{{'"}} From transcript of discussion audio-taped {{nobr|18 October 1985}} {{harv|Forbes|2021|p=268}}.<!--The visible anchor tag in this note provides a permanent target for incoming links independently of the ref link. Please do not move it. This anchor is linked to from within another note in this article. See [[Template:Visible anchor]] for details.--></ref>

<ref name="wt-pov">{{harvnb|''Boston Daily Globe''|1926}}. "Whether one believes in this 'second coming' or not, interest is being displayed in this question throughout the world. In many cases representatives of orthodox religious organizations have expressed receptiveness to this {{nobr|belief. ...}} There is widespread expectation of such an event, which disregards denominational and religious and even national boundaries"; the Order's membership included priests and clergymen of various faiths and denominations, some of whom actively promoted the organisation's goals {{harv|Ellwood|2006|p=60}}; however, others were not supportive, with some considering the messianic claims [[blasphemous]] {{harv|''New York Times''|1926b}}.</ref>

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