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The Truth about Krishnamurti

From: The Initiate in the Dark Cycle
By his Pupil [Cyril Scott]
(London: Routledge & Keegan, 1932)

Chapter XI
The Truth about Krishnamurti


Question:  You say that while Truth may be approached solely by individual effort, work on the other hand must be collective organized by authority.  The Occult Brotherhood of Adepts is a group of men who, like yourself, have liberated themselves from all limitations and have attained to Truth; but like yourself have undertaken certain self-chosen work in advancing the general welfare of the world.  They inspire great reforms in every department of life and work by methods of which very little is known, but which are immensely effective.  Their co-operation is complete, their organization perfect, they recognize an absolute ruler--but in life they are entirely free.  Such a mode of living seems to be the logical outcome of your teaching.  Do you deny that this is so?  Or does your challenge apply rather to the popular confusion of Truth with organized work for the service of humanity?

Krishnamurti:  First of all you must understand what I mean by collective and organized work.  You state that there is an occult brotherhood which organizes work for humanity for advancing the welfare of the world.  To assume that there are those who have knowledge, who have realized Truth, and because of that realization use methods of which, as is said, very little is known, choosing special agents and messengers to do their work and inspiring worthy organizations-to me this assumption is based upon an illusion, leading to exploitation of man for his "good"....

--"Star Bulletin," September, 1931.





A CONCERT of innumerable birds woke me up next morning, and I looked out of my window on to a blaze of daffodils, sparkling with dewdrops in the sun. But if I was an early riser, Sir Thomas had outdone me, for I caught sight of him, in his skull-cap as usual, wandering down one of the paths which skirted a large flower-bed. Occasionally he would bend down to examine one or other of the plants, or to caress a big dog which sedately walked beside him. Presently he was joined by his niece, who gave him a kiss, in response to which he affectionately patted her cheek; then they strolled down the path together, round a bend and out of sight.

There was still an hour and a half till breakfast, so I dressed leisurely, and, following my host's example, wandered forth into the garden. I felt so drawn to the old gentleman



that I hoped I should meet him. At the same time, I was chary of intruding on his privacy. But in any case I was to be disappointed, for I did not see him again till lunch-time.

That Lunch was a memorable occasion. There were only four of us present-Sir Thomas, J.M.H., myself and one of the other men. The latter was a few minutes late, and came in when the rest of us were already seated. In his hand was Krishnamurti's Star Bulletin. He opened it, then handed it to Sir Thomas, indicating a certain passage. The old gentleman read it, vouchsafed no comment, beyond his usual non-committal "Tut, tut..." and passed it on to J.M.H., who glanced at it, smiled significantly at Sir Thomas, then put it aside. But I was not going to let such an opportunity slip. At last I might be in the position to hear something really authoritative on the vexed question of Krishnamurti.

"The Star Bulletin. ... I take it myself. But as you see" I added, smiling, "I still believe in Masters."

"I'm glad somebody does," Sir Thomas remarked with good-natured irony; "dear, dear, if Krishnamurti's ideas were universally



accepted, some of us might as well take our departure to other planets."

I instantly pricked up my ears and glanced at J.M.H., who only said in an undertone: "Many a true word--'' leaving me mentally to complete the saying.

"Then I take it, Sir Thomas," I ventured to ask, "you don't altogether approve of Krishnamurti's methods?"

"Unfortunately he has no proper methods since he took the Arhat initiation, and ceased to be the medium for the Lord Maitreya.(1)  Better if he had retired from public life to meditate in seclusion, as Arhats did in bygone days."

"I'm a bit hazy about that Arhat initiation," I whispered to the man beside me.

"It's the one in which the Master withdraws all guidance from His pupil, who may have to negotiate the most difficult problems without being allowed to ask any questions." he

1 The Lord Maitreya is He who, every two thousand years, fulfils his office of World-Teacher by overshadowing a specially prepared medium in order to give forth a new Teaching suitable for the future development of mankind. The last time, two thousand years ago, Jesus became His medium and yielded himself up for the purpose at the age of thirty. A similar destiny was anticipated for Krishnamurti.



explained; "he has to rely entirely on his own judgment, and if he makes mistakes, must bear the consequences."

"And so what did Krishnamurti do!" my host interpolated, obviously having heard. "Like the proverbial manservant who knows he's about to be given notice, he gave notice first. In other words, he cut himself adrift from the White Lodge, and repudiated all of us."

"And unfortunately," J. M. H, added, "he induced others far below him in spiritual evolution to do likewise. Also instead of giving forth the new Teaching so badly needed, he escaped from the responsibilities of his office as prophet and teacher by reverting to a past incarnation, and an ancient philosophy of his own race with which you are familiar, but which is useless for the Western World in the present Cycle."

"Then we were right!" I exclaimed. "It Is Advaita he is teaching?"

He nodded.

"But those to whom he speaks think they are receiving a new message, and as such it carries undue weight." Sir Thomas contributed. "The message he should have



delivered, he has failed to deliver--or only partly delivered. Nothing about Art--no plans for the new sub-race--educational schemes dropped--and in place of all this: Advaita, a philosophy for chelas, and one of the most easily misunderstood paths to liberation."

"Then are we to assume," I hazarded, "that Krishnamurti's mission has been a complete failure!"

"Friend," said the old gentleman, "you ask many questions, to what use will you put the answers if we give them to you?" It was on the tip of my tongue to apologize, but instead I felt impelled to speak what was in my mind. "Sir Thomas," I replied, "because of Krishnamurti, many people are in great distress; if you'll be gracious enough to enlighten me a little, perhaps I may be able to enlighten them."

"Good!" he exclaimed, "the motive is pure; your questions will be answered."

I began to express my gratitude, but he waved it aside with a kindly gesture, and proceeded: "He who attempts to teach Advaita, and omits all Sanscrit terms, courts failure. Sanscrit words engender an occult vibration



which is lost when translated. Western words not suitable to describe subjective states of consciousness, because their associations are mainly mundane."  He paused a moment to continue his lunch, then added: "Well did my Brother Koot Hoomi say that Krishnamurti had destroyed all the many stairways to God, while his own remains incomplete."

"And would never be suitable for all types, in any case," J.M.H. put in.

"Also, being incomplete," the old gentleman took up the thread again, "it may lead to dangers unforseen by those who attempt to climb it.  Danger Number One: Krishnamurti's casting aside of time-honoured definitions and classifications leaves aspirant without true scale of values. Danger Number Two: climbing his particular staircase necessitates constant meditation, which in its turn necessitates constant protection from Guru--and Guru not allowed by Krishnamurti." he concluded with a twinkle.

"But" I asked, "is the Guru's protection always necessary for meditation--I mean even when its done in small doses?"

"0f course, a moderate degree may be practiced in safety without a Guru." J. M. H.



replied, "but as Sir Thomas says, long continued meditation leads to states of consciousness and excursions on to other planes where the Master's guidance is absolutely indispensable. Another flaw in this pseudo Advaita which Krishnamurti is giving out, is that he addresses the personality, the physical-plane man, as if he were the Monad or at least the Ego. Of course the Monad, the divine Spark, is the Absolute Existence-Knowledge-Bliss, and hence eternally free, but that doesn't mean that the personality down here, immersed in endless-seeming karmic difficulties, can share its consciousness, or even that of the Ego--the link between the personality and the Monad. Krishnamurti's Advaitism, which is not to be confounded with the recognized form of that noble philosophy, will, I fear, lead his followers nowhere except perhaps to hypocrisy and self-delusion." Sir Thomas nodded assent." And while he has directed them to repudiate all Masters, he refuses to act as Guru to them himself." The old gentleman was silent for a moment, then shook his head mournfully. "Children crying in the night of spiritual darkness, and



no one to comfort them. ... He who could help, won't, and we who might help, can't, for Doubt has poisoned their belief in our very existence. No wonder Koot Hoomi's face looks a little sad." He turned to the large dog which, all this while, with remarkable canine self-control, had sat perfectly still, gazing up at him; and as he patted him, he said. "My friend, if even the King told you your master were superfluous, I don't think you'd believe him, eh!"

The dog wagged his tail, and touchingly snuggled up against Sir Thomas's knee.

It was a picture I shall not forget: the oak-panelled room, the old pictures, the long refectory table, the sun pouring in through the diamond-paned windows, and finally that impressive and Lovable old gentleman in his velvet skull-cap, with his faithful companion by his side. I was transported back to a world in which hooting motor-cars, turmoil and rush seemed but the jarring trivialities of a nightmare.

And yet amidst this atmosphere of old-world serenity, unseen powers were at work, controlling and directing the schemes of mankind. How honoured I felt that Sir Thomas had



trusted me sufficiently no longer to conceal the fact that he was a Master.

The manservant had entered to bring the next course, and had withdrawn again. I noticed that he never appeared unless summoned by means of the electric bell-button within reach of Sir Thomas's hand. Evidently conversation, even at meals, was frequently of a nature too important to be overheard.

I had still some questions to ask about Krishnamurti, but was momentarily at a loss how to frame them, without seeming indiscreet.

"You'll forgive me," I said to my host, "if I go back to the subject we were discussing."

"What! More questions!" he replied with mock severity, "you'll be presenting us with a questionnaire next; well, what are they!"

"You'll perhaps remember I asked you if, Krishnamurti's mission must be regarded as a total failure."

"True, true. A success while still overshadowed by the World-Teacher, as I implied before--a failure afterwards. He did good work in teaching people to use their own



brains, and in showing them ..." He broke off and waved his hand towards J.M.H. "Come, come," he said with a twinkle, "this is your chela and you leave the old gentleman to do all the work!"

"He is in better hands than mine," said J.M.H., laughing. Nevertheless he continued: "Krishnamurti came to break up the old order of things in preparation for the new, but he broke up too much of the past and prepared nothing for the future. Yet the old order is finished and may not be revived. The day of blind obedience to leaders is over--salvation cannot be reached merely by worshipping personalities and accepting as gospel everything they say, for to accept is not of necessity to understand. Even so exalted a being as the Lord Buddha said: 'Do not believe everything merely because I say it.' "

"He may be termed a forerunner, needed in this particular cycle, but not actually the World-Teacher," Sir Thomas put in; "World-Teacher not expected by us till end of century."

"Yet why should even a forerunner--" I began.



"Who shall judge another without knowing his difficulties'' Sir Thomas cut me short. "A quality has its defects. Need I ask you if you've ever heard Parsifal! No, for you love music, as I do. Krishnamurti is endowed with Parsifal-like simplicity. Because he has reached a certain state of consciousness and evolution, in his modesty he fails to see that others have not reached it likewise. Therefore he prescribes for others what is only suitable for himself." He rose from his high-backed chair. "Come," he said to the dog, "we will take a stroll in the garden and pay our respects to the daffodils before my visitor arrives. At four in the library," he added to J. M. H. and went out.





Copyright © 2001 - G.W. Schüller