Re: Theos-World Re: theos-talk-digest V1 #1058
Apr 27, 2000 08:19 AM
In a message dated 4/8/00 6:19:11 PM Eastern Daylight Time,
[About Krishnamurti, in response to Dallas' comments, to which I have
<< He was, I think, beyond any organization including Theosophy.
His "pathless land" approach is more Zen than Theosophical. >>
Please note that, according to HPB & her teachers (who were the real authors
of her work, including THE SECRET DOCTRINE), the schools of Zen were
considered important "esoteric sources" for the ancient wisdom. In other
words, there is an important sense in which there is absolutely no
distinction between "Zen" and "theosophy," according to the authors of the
SD. I discussed this more fully in a paper I published in the last special
issue of the AMERICAN THEOSOPHIST (on THE SECRET DOCTRINE), in May, 1988,
called "THE SECRET DOCTRINE, KRISHNAMURTI, AND TRANSFORMATION." I got so
many requests for reprints, that I decided to publish it myself as a small
pamphlet, with some changes. But now I've run out of that, as well. You can
get it on the net, however. My friend Rodolfo Don has published it on his
website, the name of which unfortunately I don't have handy just now. If
interested, you may reach him at firstname.lastname@example.org. (Or else: Rudy, if you
see this, please let us all know about your website. Thanks, & sorry.) I
discuss it in even more detail in a book-length ms called THE STANZAS OF ZEN.
But I'll just give you a few details here:
As you know, HPB's Secret Doctrine is largely a commentary on THE STANZAS OF
DZYAN. So this could credibly be said to be the most important, major source
for what theosophy truly is, according to HPB's teachers. What they say, in
THE THEOSOPHICAL GLOSSARY (entry "Dzyn"), is that "Dzyan [is also] written
DZEN. A corruption of the Sanskrit DHYAN and JNANA." Of course, at the time
they wrote this, there was no universally-accepted way of transcribing "ZEN"
into English. But they are telling us that, if we were using today's
transcription of the word, the ancient text that is the source for all
theosophy might more properly be called THE STANZAS OF ZEN, the stanzas of
meditation, the stanzas of transformation -- as I discuss & document more
fully in my work.
So your comment that K's work is more similar to Zen than to theosophy is
most poignant, because it points directly to one of the major insights coming
out of my research on these subjects: ZEN (in this deeper, ancient,
perennial sense) IS what theosophy is. Transformation is what theosophy is
about, and what it truly consists in. Without initiation, without
transformation (as K used that word), there CANNOT be any THEOSOPHY.
THEOSOPHY is that which happens in theosophical, divine-like, states of
I know, I know. We have been sold a huge bill of goods, that theosophy is
"really" a metaphysical system. In my work, which is full of specific
references to the HPB corpus (including letters from her teachers), I show
that such a THEORETICAL INTERPRETATION of theosophy is absolutely mistaken.
Just look at it, even if only for a moment: A metaphysics, a conceptual
system, comes from the analytical mind. It may be INSPIRED by a "higher"
source or dimension. But the system is clearly a product of the analytical
mind. That includes all classifications of races & other groups, all the
"bodies" that presumably make up a human being, all the THEORIES that have
been given out (for much too long by now, if you ask me) as if they stood for
TRANSFORMATION, that is, for genuine THEOSOPHY.
All the talk about MONADS, CAUSAL BODIES, & such, is clearly nothing but
that: TALK. In order to even have a vague understanding of what such WORDS
might refer to, ONE MUST BE in theosophical states of awareness. That, in
any case, is what HPB's teachers said, over & over, in oh, so many, many
ways. The analytical mind is a ridiculously inadequate instrument for even
looking at these issues, let alone UNDERSTANDING them, not to speak of
"discussing" them. The value & meaning of these issues are to be discovered
in that silence (as in THE VOICE OF THE SILENCE) in which the analytical mind
is not ("The Mind is the Great Slayer of the Real. Let the Disciple Slay the
Slayer"). Anything short of that, is sheer & unadulterated DECEPTION --
apart from having very little, if anything, to do with THEOSOPHY. The
"inspiration" I spoke of above, & which may or may not be a component of some
particular SYSTEM calling itself "Theosophy," clearly comes from a
non-analytical source. THAT is where THEOSOPHY can be found, and THERE ALONE.
For someone who has never been exposed to THEOSOPHY, the analytical mind can
be somewhat useful in all this, in that, if someone conversant with
theosophical states of awareness (such as the perennial teachers) speaks or
writes of THEOSOPHY, the analytical mind CAN be used to help point in the
direction of the one thing that needs to be done: engage in transformation.
However, now that we have a deep, highly sophisticated, yet simply expressed
new version of what true THEOSOPHY is, in the Krishnamurti corpus, all that
STUFF can be more misleading, even dangerous in many ways (since people get
to think, arbitrarily, that they "truly know" what "Theosophy" is), than
really useful, to those not interested in transformation. But for a group of
people to have come to the insidious & laughable notion that the analytical
mind is in any position to truly give us what THEOSOPHY is -- well, that's a
joke of colossal, historic proportions. Future THEOSOPHISTS will look back
upon the first century AB (After Blavatsky) whenever they feel down & out, &
want to have a really good laugh. Imagine: The Masters of Zen Masters,
spinning CONCEPTUAL systems based on VICTORIAN ideas & expectations! If that
is not funny, I don't know what is.
One major upshot of all this, as I see it as of now (as a result of all this
research), is: If you want to know what real THEOSOPHY is, go to the best
source we have available, as of now: Go to J. KRISHNAMURTI.
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