Theos-Talk Archives (January 2012 Message tt00027)

Finding a satisfactory psychological explanation for K?s switch from
Theosophy to a non-esoteric variant of Advaita will probably very much
depend on 1) one?s metaphysical interpretation of what the psyche actually
is (Theosophical, materialist, phenomenological) and 2) one?s preferred
narrative of the K-saga (genuine or not, successful or not).  The amount of
plausible hypotheses is quite big and any of them will have to be evaluated
by a close confrontation with the record.  It is not impossible that K was
somehow traumatized, but to really make that assessment one will have to use
an empirical concept of trauma and find its symptoms prevalent in K?s life
and teachings. My sense is that after the ?Process? had started around 1921,
K became more confident, independent and mystic, and also more annoyed with
outer manifestations of religiosity, all of which led to his 1929 break. If
there were any symptoms of traumatization it was with the TS?s reaction to
the 1929 break. On the other side there is a study connecting K?s mysticism
with the his experience of bereavement of the loss of his mother at a young
age. (See: David Aberbach "Mystical Union and Grief: The Ba'al Shem Tov and
Krishnamurti" Harvard Theological Review (July 1993) 86/3: 309-321). 

 

From: theos-talk@yahoogroups.com [mailto:theos-talk@yahoogroups.com] On
Behalf Of paulobaptista_v
Sent: Thursday, January 05, 2012 5:25 PM
To: theos-talk@yahoogroups.com
Subject: theos-talk Questions about K and Max Heindel

 

  

I have a couple of questions about Krishnamurti and Heindel that I would
like to ask:

1-I have read a biography about K written by Mary Lutyens. I don´t recall
her mentioning Blavatsky. The question here is: did K ever read Isis, the
SD, the "Key" or the "Voice of Silence"? Was he familiar with the history or
with the literary output of the TS between 1875 and 1891?
Could he have been traumatized with the "Avatar" novel to a point where he
rejected those writings, without having the full knowledge of them?

2-I have some of Max Heindel books, for example "The rosicrucian
cosmo-conception", but never had the time to read them. I know that Heindel
praised Blatavsky's work (but so did Alice Bailey) 
I very much agree with the criticisms that Cleather and Crump made to
Bailey's work, it certainly appears to exist a strong interference of
christianity in her work and there are many differences in comparison with
the teachings of HPB/Masters. What I ask is if we can establish some sort of
parallel with Heindel's books, because in them we detect a very strong
emphasis in that sort of language we usually find in the Christian World.
For instance, Annet Rich, by Heindel's request, wrote a book called "Christ
or Buddha?" where in the introduction she says that the most advanced
religion is Christianity, the "most sublime form of worship".

PB



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