Posted in India, J Krishnamurti

Jiddu Krishnamurti on human rights

During India’s Internal Emergency, 1975-76, many rights were suspended by the then prime minister, Indira Gandhi. In 1975 J Krishnamurti [1895-1986] did not come to India, as he felt he would not be able to speak freely. Then Pupul Jayakar, close to both him and Indira, assured him there would be no problem, and he came in the winter of 1976, giving talks as usual. He met Indira a few times, and Pupul recorded in her biography of him, that it was these meetings that led Indira to rethink, call off the Emergency and hold elections in 1977. Below is an extract of one of his talks in the Rajghat School in Varanasi in 1976.

‘In the world, freedom is gradually being denied to human beings. Human rights are being gradually chipped away; human beings are being made into machines, human beings are now becoming slaves, not only to their gurus with their concentration camps that are called ashramas, but also politically, religiously, the gradual process of squeezing man into what the others or power dictate.’  Public talk 1, Rajghat, India, 3 November 1976.

Posted in book review., Books, India, J Krishnamurti, Sri Aurobindo, Theosophy

Letters of Wisdom by B. Sanjiva Rao

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While writing one book, one comes across a thousand others. This is one of the books only peripherally related to J Krishnamurti. B Sanjiva Rao  was employed in the Indian Education Service [retired 1938] and was married to Padma, who shared his world view of working for others rather than oneself. A close associate of Annie Besant, he was entrusted with the task of buying 400 acres of land around the Ganga river near Varanasi. Krishnamurti asked him to do this, but provided neither funds nor support. Having promised Mrs Besant to help, support and follow Krishnamurti, Sanjiva Rao set out to do this, not matter how daunting the task. But this book only touches on the problems he faced, and how Rabindranath Tagore helped out, providing his own architect, Surendranath Kar, and coming himself for the inauguration of the Montessori section of the Rajghat Besant School in 1934.

The book actually is a series of letters written to a young friend and relative, Vasanti Rao, who at the age of 17 settled in Aurobindo Ashram in Pondicherry [Puducherry], having renounced the world. On a visit there Sanjiva met her and found in her a spiritual friend. His letters to her, from 1958 to the time of his death in 1965, are part spiritual musings and part autobiography. They reveal the endless conflicts among Theosophists, and also among Krishnamurti supporters. How does one reach and understand the true Self?  Sanjiva Rao continuously tried to understand himself and the world around him, while working incessantly on the tasks given to him.

We don’t have Vasanti’s replies to him, so the book is one-sided. Nevertheless, it makes interesting reading, with some beautiful passages.

 

 

 

Posted in book review., Books

Infinite Potential: The Life and Times of David Bohm

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David Bohm [1917-92] was something of a genius, a physicist always searching for parallels between theories of physics and the functioning of the universe. This biography by F. David Peat, is one of the best books I have read for a long time. Bohm delved into quantum physics with innovative theories that were not always appreciated by other physicists at the time. He should have won the Nobel Prize but somehow he was overlooked. From childhood he thought about the cosmos and created a world of imagination, imagining  a light that could penetrate matter.

Among Bohm’s significant theories was that of implicate order. Explicate order that we see around us reflects something that cannot be seen, that is, implicate order. Thus the dichotomy between mind and matter, brain and consciousness, could be resolved. He also proposed that information, like matter and energy, is a basic principle of nature.

On the whole he had a difficult and in some ways a tragic life. But he was lucky that his wife Saral was always there to support him. At first a communist, Bohm, born to an immigrant family in Wilkes-Barre, Pennsylvania, had to leave the US during the McCarthy years. He was teaching at Princeton, but even that elite university succumbed to political pressure. He went to Brazil, later to Israel, and finally settled in Birkbeck College in England.

Bohm, says his biographer, ‘took the world on his shoulders and agonised about what should be done. Corruption, political mistakes, and military actions he believed, were all evidence of deep errors in human thought and society. And since Bohm believed in the wholeness of the world and consciousness, these errors were also enfolded within his own thinking.’

Einstein had referred to Bohm as his ‘intellectual son’, and intervened several times to help him get a job, difficult because of Bohm’s communist past.

I came across Bohm through his Dialogues with J Krishnamurti. Bohm’s ideas were similar to those of Krishnamurti even before meeting him, and thus these dialogues are among the most profound. Yet  the relationship with Krishnamurti did not work out well. After many years of close association, one day Krishnamurti criticised him fiercely. Bohm, who had had episodes of depression earlier, sank into depression. He recovered from this, and even gave talks on Krishnamurti after the latter’s death, but heart problems and depression continued to haunt him.

This brilliant biography is for anyone interested in the world of physics, particularly new developments in quantum physics, and in the life of a man who suffered a lot, yet made immense contributions to the world.

 

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Posted in Books, India, J Krishnamurti, Philosophy

Thoughts on The Masters and the Path by C W Leadbeater

  1. The philosopher Jiddu Krishnamurti advocated having an open mind. A freedom from all beliefs was essential. This seems a very valid approach to life, even though in his later years Krishnamurti seemed to subscribe to several beliefs…more on that later.

C W Leadbeater, in The Masters and the Path, also puts forth the view that one should be free of beliefs and conditioning–and then goes on to describe his own beliefs! So this freedom is required only so that one can take on new ideas and believe in them. Is it the same with Krishnamurti? If one insists that ‘Truth is a pathless land’, as he said, isn’t that a belief, a concept?

2.  The Masters and the entire hierarchy were male, from the king of the world, to the Buddhas, bodhisattvas, Manus and Chohans, who form part of it. Leadbeater says there is also a female element, a world mother, Jagdamba Amba, permeating every aspect. At the same time he says, the greatest role of a woman is to give birth! She shouldn’t try to live the life of a man. With this, and the theosophical concept of ‘root races’ of which the ‘Aryan race’ is the present one, perhaps theosophy influenced Hitler?

 

Posted in India, J Krishnamurti, president of India, Rukmini Devi Arundale, Theosophy

Rukmini Devi Arundale–the woman who could have been president of India

India’s presidential elections take place next month, with two main candidates, Ram Nath Kovind, who has been an MP and governor of Bihar, and Meira Kumar. It is more or less definite that Kovind, the BJP candidate will win, though Meira Kumar too has excellent credentials–a woman, a Dalit, who had a career in the foreign service before joining politics. She has been a union minister, a speaker of the Lok Sabha, and is the daughter of the late Babu Jagjivan Ram.

The only woman president so far has been Pratibha Devisingh Patil.

But Rukmini Devi Arundale was the one who could have been the first woman president of India. She was a nominated member of the Rajya Sabha in the 1950s. In 1977 she was invited by the then prime minister Morarji Desai, to become the president, or at  least to stand for election, but she refused. Perhaps there have been others who have refused over the years?

Rukmini Devi  (29 February 1904- 24 February 1986) was an extraordinary person. Her father, Neelakanta Sastri, an engineer and Sanskrit scholar, joined the Theosophical Society and moved to live near its headquarters at Adyar, Madras [now Chennai], after his retirement. Influenced by Theosophy, she was a beautiful young girl of 16, when she decided to marry George Arundale, an Englishman, a Theosophist, and a man who at 42, was much older than her. Her decision created a furore in the sedate circles of Madras, but she went ahead, and soon became even more closely involved with the world of Theosophy. At the same time she revived and made Indian dance respectable again, founded Kalakshetra, the dance institute in Madras [Chennai] and laid the foundations for  animal welfare in India. In the course of her life she received numerous awards, and wrote and lectured on several topics.

Just as Jiddu Krishnamurti was put forward by the Theosophists as the messiah and world teacher, Rukmini Devi was named the ‘world mother’. [see earlier post: Two Philosophers of Modern India, for more on J Krishnamurti]. In 1925, at the Order of the Star meeting at Ommen, Annie Besant announced: ‘Rukmini of glorious past will be Rishi Agastya’s messenger to the women and young ones In India….Young in body, yet she is old in wisdom and power…’. Rukmini did not openly repudiate her, but gradually moved away from the role.

Was her marriage a happy one? Yes, it seemed to be so. He supported and advised Rukmini, and she did the same with him.

These are just some snippets of the extraordinary life of Rukmini Devi.

Posted in India, Philosophy

Two philosophers of modern India–alternative narratives

 

India has a vast philosophical tradition that continued into the twenty-first  century, providing an alternative to formal religion. Among the twentieth-century philosophers who broke new ground,  were two Krishnamurtis, Jiddu Krishnamurti and U.G. Krishnamurti, both of whom had connections with the Theosophical Society. In their early years both were mentored by the controversial,  but brilliant Theosophist, Charles W. Leadbeater.

Jiddu Krishnamurti

Jiddu Krishnamurti  was born on 11th May 1895 at Madanapalle, a small town in present Andhra Pradesh. His mother died when he was young, and after retiring from government service, his father volunteered to work for the Theosophical Society and moved to its headquarters at Adyar, Chennai (Madras). At this time the Theosophists were searching for a ‘vehicle’ that is, a pure being, into which the Messiah would incarnate. Leadbeater noticed Krishnamurti,  around fourteen years old, who most considered somewhat vague and dull, standing on the beach. He saw a wonderful aura around him and identified  him as the coming Messiah, the World Teacher. Krishna and his younger brother Nitya were adopted by the Society, and  trained by Leadbeater and Annie Besant. Their father at first agreed to this, but later fought a case to get them back. However, he lost. Krishnamurti was declared the Messiah, replacing a boy who had been chosen earlier.

In 1911 the Order of the Star in the East was founded, with Krishnamurti at the head. In his private letters Krishnamurti indicated that he was not very happy with his role as Messiah, but gradually began to believe it. He led the Order of the Star for some time, and had some mystical experiences, but then grew disenchanted with Theosophy. The Theosophists believed in a mystical hierarchy of beings, at the head of which was the Mahachohan. These beings lived in the astral world, but Krishnamurti had been taught how to visit them, and believed in their reality. In 1929, Nitya, his younger brother was seriously ill. Krishna received this news when he was on a ship, and visited the Mahachohan in his astral body, who assured him that Nitya would recover. However, Nitya died a few days later. It was a turning point for Krishnamurti, who lost all faith in the mystical hierarchy.  Soon after this, on August 2, 1929, the opening day of the annual Order of the Star of the East meeting at Ommen, Holland, Krishnamurti dissolved the Order. Three thousand members of the Order were gathered them, but Krishnamurti told them he was no longer their guru. They would have to seek their own path.

On that day he said, ‘ I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect.’

Krishnamurti continued to develop his own philosophy over the years, gave talks all over the world, and developed a large following.  Krishnamurti Foundations were set up in England, USA, and India  to disseminate his teachings, and schools were opened to try to bring about a new type of human being. Krishnamurti spoke about the ‘religious mind’ that comes into being in silence, and of ‘freedom from the known’ when conditioned thought has ended.

In 1980, he summed up his own teaching beginning with  the following words, ‘The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said: “Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.’

He ended by saying, ‘Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.’ Krishnamurti died on 17th February 1986, but the Foundations and schools still exist. The collected works of his talks and writings amount to hundreds of volumes. His non-sectarian philosophy  appeals mainly to the educated elite, and though the roots of his  philosophy have been traced to both  Vedanta and Buddhism, he had not read any traditional texts.

U.G Krishnamurti

Uppaluri Gopala Krishnamurti, popularly known as ‘UG’, was born on 9 July 1918 in the town of Masulipatnam in present Andhra Pradesh. His early years were spent in the nearby town of Gudivade. UG’s mother died when he was only seven days old, and he came under the care of his grandfather, T.G. Krishnamurti, who was a Theosophist, though he also retained his orthodox Brahmana culture. Between the ages of fourteen and twenty-one, UG tried several spiritual techniques, and  engaged in self-enquiry, rejecting traditional beliefs. He joined the Theosophical Society, and In 1941 he even worked for some time in C.W. Leadbeater’s library at Adyar, but was disappointed that Leadbeater did not sufficiently recognise his  potential. UG  began lecturing for the Theosophical Society, and his talks were well received. Like J. Krishnamurti, he left the Society after a few years. Despite the similarities, he seemed in constant rivalry with J. Krishnamurti, whom he met frequently in early days. UG married in 1943, and had three children, though his marriage later broke up.  In 1967, he had a transformatory experience, in which he felt he died, and was reborn a different person.

UG did not give formal lectures or write books, but has a number of disciples, some of whom have recorded their conversations and dialogues. He said  that each person should be their own teacher, and that no guru is required. His biographer, Mahesh Bhatt says of him: ‘UG shuns religious persons, ridicules social reformers, condemns saints, speaks with disgust about sadhakas (spiritual aspirants), detests the chanting of the Vedas or the recitation of the Upanishads and is full of rage when one speaks of Shankara or the Buddha’.

U.G. died in March 2007.Though he did not acknowledge it, such rejection is similar to the Buddhist concept of negation. Through the rejection of all tradition, the mind drops its conditioning, and reaches a state of freedom.

In today’s India, these and other philosophers deserve to be better known. They differ from traditional gurus who often reformulate old statements, and instead provide fresh and different ways of looking at the world.

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Posted in Chess, Writing

Chess, writing, and the unconditioned mind

How does a writer begin each day? Some start writing as soon as they wake. Some write at night. Some start with emails, twitter, facebook– I start my writing day with chess.

As soon as I get to my table, I look at my online chess games and make one move in each of them. During the day, if I am stuck in my writing, I make a few more moves. Most of these are somewhat routine, though they help to focus the mind. Once in a way, I suddenly see a brilliant combination. And that is when the mind makes a leap from its normal level, and becomes different–fresh and sharp.

I have heard the same thing happens to mountaineers, and perhaps to people playing  other  sports. I think that is the ‘unconditioned mind’, the ‘freedom from the known’, that J Krishnamurti talks about. Applying this to writing, it implies something new. Not the loss of all influences, but based on those, a new insight, a new thought, a new approach.

Perhaps scientists, mathematicians, poets and musicians reach this state more often than prose writers. I can imagine Coleridge’s mind when he wrote Xanadu, or Mozart’s when he composed The Magic Flute, or so many other poets and composers.