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Old 08-15-2011, 11:26 AM
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Smile The Place of Krishnamurti In The Greater Whole


The Place of Krishnamurti In The Greater Whole

by Rudra Chakrin

Jiddu Krishnamurti was a reincarnation of Henry David Thoreau, an outdoor meditative nature-philosopher and friend of Ralph Waldo Emerson (who himself reincarnated as the American self-help teacher, Vernon Howard. And Emerson was also himself the reincarnation of the German philosopher, Schopenhauer). Thoreau was the reincarnation of a relatively unknown Theravada Buddhist who had gone very far in Buddhist Meditation of the Theravada persuasion. Jiddu Krishnamurti was “recognized” by Charles Leadbeater (who was himself naturally attracted to young boys, of which there were scandals from time-to-time in the Theosophical Society). Leadbeater was on the lookout for “beautiful” early adolescents and was particularly struck by the young Krishnamurti. So he brought young Krishnamurti to Annie Besant. They, the leading Theosophical authorities, could “see” something extraordinary about Krishnamurti. They could not “see” Henry David Thoreau or a Buddhist Meditation Master, but they could at least “see” that Krishnamurti had an extremely contemplative luminosity about him (plus Leadbeater had “fallen in love”). So they decided they had found “The Vehicle” of the “World Teacher”. “The Vehicle” mind you, not the personal incarnation of The World Teacher (who I am myself). As “The Vehicle” he was to serve as a kind of Cosmic Channeler or Medium of The World Teacher. When The World Teacher was “coming through”, Krishnamurti would experience an extraordinary silencing of his brain with a heightening of energy, which he would call “The Process” when “The Other” was there, which “Other” of course was “The World Teacher”. Krishnamurti’s Notebook gives a fascinating description of all this over and over again in a variety of ways.

Leadbeater and Besant had an extraordinary soul under control of their leading Theosophy authority. Theosophists from all over the world eagerly gathered to see Krishnamurti, to hear him channel The World Teacher and hopefully to meet him personally and receive his help and guidance. So he was a kind of Theosophical surrogate messiah being eagerly sought after by thousands. But as he grew-up and began questioning the whole thing, he decided that being a “Vehicle of The World Teacher” could not be truly real if it was under the authority of the Theosophists and their particular cult or belief-system. He disowned them. This was catastrophic for the Theosophical Society and they never really recovered from this blow, this dramatic destruction of the “spiritual authority” of Leadbeater and Besant. So Theosophy imploded socially and Krishnamurti went on independently for the rest of his life on his own authority as “Vehicle of The World Teacher”, having been empowered and glamorized by Theosophy and capturing the lecture-circuit audience for his own “spiritual transmission”. Naturally, he always thereafter spoke against all spiritual authorities other than himself while carefully claiming he was not an “authority”, though he did not think to give up his lecture circuit or his captive Theosophical audience.

Krishnamurti always spoke against recognition of any other advanced spiritual being of any tradition or lineage on our planet Earth. Drawing on his two previous lives and his own experiences of “The Process” and “The Other”, he spoke and wrote about many inspiring insights into effortless non-achieving awareness or what the Tibetan Buddhists call the Mahamudra or “Great Position”. If you read Tilopa’s Song of Mahamudra it reads like an able Krishnamurti Meditation instruction booklet, but without the Walden Pondish Beauties-of-Nature contemplative descriptions or embellishments. But of course when Krishnamurti met with Chögyam Trungpa, all he could do was to vehemently criticize Trungpa as a “traditional authority”. But Trungpa himself hung-in-there with Krishnamurti and contributed some interesting insights into what Meditation is really about and even showing Krishnamurti at one point what was an incompleteness in Krishnamurti’s theory of Meditation! It was like Vajrayana Buddhism having a debate with an off-beat form of Hinayana Theravada Buddhism laced with the social-political rugged individuality of Henry David Thoreau; non-traditional spiritual authority versus Traditional spiritual authority in the name of “Meditation”. But for those of us who can appreciate Krishnamurti, Buddhism, Yoga and the Sufi Way, as well as the Carlos Castaneda books and even Theosophy, there was something rather silly going on between Krishnamurti and Trungpa because neither one of them really got to the point of what their confrontation was really about. It was too bad that Idries Shah, the then leader of all Sufis and Herakhan Baba, the then leader of all Indian Yogis were not also included in the Krishnamurti versus Trungpa “discussion”. If they had all been “discussing” together, you would then experience what The World Teacher has to go through for the good of all confused seekers on Earth!

Now, let’s look carefully at Krishnamurti’s Non-traditional Meditation of Non-achieving Non-becoming Non-improvement-of-self along with Tibetan Mahamudra Practice-of-Non-Practice, Shunryu Suzuki’s Soto Zen Zazen of sitting in a Lotus Posture as “an expression of Enlightenment and not an effort to produce Enlightenment”. If you put all this together as a very specific “intending of mental silence to stop the world”, you are then right in the heart of the teachings of the New Mexican Seers as represented by the Nagual Sorcerer Shaman, Don Juan Matus. You know, the Tibetans say that their own Great Guru, the miraculous Padma Sambhava, did not die, but was an Immortal who took the decision to migrate to Mexico to help the Mayan Vampires achieve a better, higher path. They say that Padma Sambhava still lives on in Mexico, disguised as an Immortal Mayan Vampire! What do you think? Maybe that is why Chögyam Trungpa said that if one were to find Padma Sambhava today one would be “disappointed”. And we notice that he, the great Mahamudra Meditation Master from Tibet did not bother to go check-in with Padma Sambhava. Why not? Of course Krishnamurti would say all this is utterly irrelevant! He would be almost right about that, but a certain important issue would still be lingering.

Let us see now where Krishnamurti is most exquisitely and powerfully helpful.

What do you do when years of struggling with your personal habits, practicing some Yoga with a Mantra or having higher breakthrough experiences that don’t last, have gotten you to an impassable wall where you still find yourself as an unmiraculous daily physical person dwelling in an all-too-normal and flat physical outer world of the familiar forms of the physical senses? In short, you are very, very spiritually disappointed and frustrated. Instead of becoming an Immortal Superhuman Adept like Padma Sambhava, Matsyendra Melchizedek or Khizr Elias, you find you are just another mediocre and unimpressive evolutionary failure with personal problems. What are you to do? Krishnamurti says that you should stop trying to become something, stop your willful efforts and just let yourself become totally aware of what is really going on both within you and outside you as a continuity of inner and outer immediate experiencing without being an experiencer who is building-up experiences toward some eventual spiritual achievement.

If you understand his recommendation, you are to apply it immediately without taking further time trying to apply it by endlessly reading his books, listening to his lectures and fixating on him as a follower of him personally as your Guru or authority. You just take his advice, enter immediately into Krishnamurti Choiceless Awareness and be rid of him as an “authority”, but somehow realizing “Choiceless Awareness” as perhaps channeled-through from Myself, The World Teacher, but without giving Me spiritual authority either. You got that?

The Tibetan Yogis say one should strike a balance between periods of deliberate practice of Yoga-techniques and periods of Mahamudra Choiceless Awareness. The Immortal Matsyendranath recommends this and so do I. In other words, you should combat your spiritual disappointment with Mahamudra Choiceless Awareness but cultivate Superhuman Immortality with Yogic Mantric Breathing with faithful patience in spite of any apparent lack of results even into your last breath in old age. The Taoist Yogis say the same thing, that it is never too late to cultivate Essential Nature (Choiceless Awareness) and Eternal Life (Kriya Yoga of Herakhan Baba Gorakhnath).

Your life and ultimate destiny belong to you, not Krishnamurti. He truly is not a right spiritual authority over you. Listen to all the good things he has said about effortless meditation and the simple beauties of nature. All that is very good for your Non-traditional Mahamudra and even your Vedantic Self-knowledge as in the teachings of Nisargadatta, but never give up on Kriya Yoga, Taoist Yoga, The Six Yogas of Naropa or Padma Sambhava New Mexican Seership! In addition, correct your stupid spiritual socializing-and-belonging trips by carefully reading Idries Shah books. I cannot and will not help you if you cannot appreciate and apply good teachings wherever you find them.

You know, Krishnamurti was from South India. But there has always been a far more advanced Immortal in South India who arrives in a UFO and sits in a secret cave of Agastya Malai in Tamil Nadu to instruct advanced Siddhayogis of South India in that cave; and the only way they can get into the cave to meet with that Immortal, Agastya Muni, is by turning their body into a bird and flying into the cave, for the entrance is too narrow for an ordinary human body. Agastya Muni comes there to Agastya Malai every 50 years. Why fifty (50) years, you may ask? Because the orbit of Sirius B around Sirius A is fifty years.

The Place of Krishnamurti In The Greater Whole

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