I vow to save them all

 

Jiddu Krishnamurti 1895 - 1986

The most important book I read last year, was definitely a biography of  Jiddu Krishnamurti by Mary Lutyens, freshly published in Finnish in 2024. It is said to be the only official biography. The writer knew Krishnamurti personally over 70 years. 

I have been interested in Krishnamurti for a long time, even though I still have read up on his works very little. It is admirable how he disclaimed the role that was envisioned for him, and began to teach his own truth. [Here you can find the text of the talk he gave on August 3, 1929, when he dissolved The Order of the Star that he was head of. Years and years later he maintained that the core of his teaching is included in the sentence, "Truth is a pathless land".]

Minor references in this book to theosophical clairvoyant and liberal catholic bishop, C.W. Leadbeater, who supposedly found Krishnamurti, strengthen my judgement that he was NOT a highly developed man: he was full of himself and wanted to make himself important. The path of initiation as he saw it, was mere fantasy. He was disappointed and thought Krishnamurti had "failed". Instead, Annie Besant, president of the Theosophical Society and his foster mother, "was the one person who never doubted that Krishnaji [Krishnamurti's nickname] was the world teacher. She had warned everyone that when the World Teacher manifests, he may say things completely contrary to what they expect."* Reputedly she later said in private, that maybe he was greater than we imagined: not expected world teacher, but the truth itself walking quietly among us. 

Personally, I have always enjoyed ceremonies of the Liberal Catholic Church, but I have recognized their imperfection: in an attempt to renew the Christian Church in 1916, they were too hasty, and renewal was left halfway. They still lean too much on the old tradition. The Christian Community did it much better a few years later, in 1922. I'm still a member of the latter one, yet an ex-christian. 

Even in this book, a question is left unanswered if Maitreya actually was behind Krishnamurti. It seems that he himself was equally puzzled. He did say, "I have never denied the Masters, but Leadbeater and Arundale [also a bishop in LCC, and the president of the Theosophical Society after passing of Annie Besant in 1933, leading it until 1945] brought what was sublime to the ridiculous, and I denied the ridiculous."*

All his life he underwent something that he called "process", which caused him great pains. But a feelings of bliss and sacredness were there too. 

Osho, a controversial modern guru, who had some interesting ideas, but whom I can't possibly consider enlightened (if you have seen Netflix documentary series, Wild Wild Country, you know what I mean), valued Krishnamurti, and said he was on the mountain top and his listeners were down in the valley. He also said, Krishnamurti didn't give answers, he was the answer. That is an impression you might get while listening to recordings of his speeches. [see the YouTube Channel of Krishnamurti Foundation.] Sometimes he seems a little frustrated: "You have listened to me for decades, and you haven't changed! Change now, not tomorrow." At some point he states, he has been like he is since childhood, "a freak of nature". Perhaps he was not able to see how hard that, which was natural to him, was for other people? He has been criticized by some for not offering any method. 

One has to find the answer for oneself; one has to wipe the slate clean and begin again, knowing that no one outside is going to help you - no authority, no belief, no religious sanctions, no moral standards - nothing. Nor will the past, with its scriptures, saviours, gurus, and all that. These are no longer important. 

Jiddu Krishnamurti, talk to young people 2, Brandeis University, 21 October 1968

Krishnamurti met Dalai Lama and they had philosophical conversation in spirit of mutual respect. Dalai Lama said that Krishnamurti is one of the greatest thinkers of our Era. He also had discussions with physicist David Bohm. I have cited him as I told of my interest in quantum physics: there is a logical continuation from quantum physics to Krishnamurti - it's all about the nature of reality, and our status in it. This is an example how ideas come to me at the right time, in right order, to support my spiritual growth. I think even my experience at Lectorium Rosicrucianum, with Gnosticism, was valuable [For both, quantum physics and gnosticism, see my previous post, This I know in my Heart: My Experience of Gnosis]: there is some truth about their teachings, that is, we are influenced, we are lived, and we must change: become neutral, inwardly silent. But you don't need to belong to a group - rather I see it as an individual task, even lonely task - neither you need forced restrictions, nor all that unnecessary esoteric hogwash. Just listen to Krishnamurti; he is the purest embodiment of this mental state. 

 To stand alone is to be uncorrupted, innocent, free of all tradition, of dogma, of opinion, of what another says, and so on. Such a mind does not seek, because there is nothing to seek; being free, such a mind is completely still, without a want, without movement. 

Jiddu Krishnamurti, Ojai 2nd public talk, 7th August 1955

Krishnamurti was asked what he thought about Buddha, and he answered he didn't: thought does not reach the realm of understanding. Allegedly he also said that nobody listened to Buddha, and that's why we have Buddhism. Naturally, same can be said of Jesus and Christianity. When a Buddhist scholar listed things Krishnamurti seemed to agree on with Buddha, Krishnamurti first asked why such a comparison. He did say, however, that Buddha had always appealed to him. 

Just before reading the book, I was worried about my mental health: I felt I went so deep on the edge of desperation, minding the state of humanity today. It has been a long process. Most of all I have been  bothered by the fact, that I am just like everyone else! I have strong opinions, I can easily take a side and get agitated by those I disagree with. Yet, people really don't have opinions of their own - we absorb everything from outside. I even questioned if I want to be part of the human race. I remember reading that according to early Christian Desert Fathers, to truly love mankind and pray for all one needs to take distance. That's why they retreated from the world. Similarly, I find it necessary to keep mental distance today: I no longer follow the News that much - they are often speculating about the worst case scenarios and causing pointless fear and worry. Likewise, it has become essential for me not to read internet forums or comments; then you will definitely lose hope about the future of mankind (and I don't mean no one should comment on my posts: I write about such a marginal stuff, it won't interest many, so apparently I don't attract attention of bullies either.)

Humanity has gone through devaluation, now that anyone can vomit the content of their mind for the eyes of others. Three poisons defined in Buddhism - attachment or greed, aversion or hatred, and ignorance - are just as relevant today as ever. [A good description of them is given here.]

When you call yourself an Indian or a Muslim or a Christian or a European or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. 

Jiddu Krishnamurti

I have used a phrase, "I'm only human", as an excuse not to try. Now, thanks to Krishnamurti, it has become clear to me: Yes, it all starts with me, I must change! It won't start with states or companies, but with individuals. Even peace is attained only by striving for peace in one's own life. That is a message nobody likes to hear, because it demands so much from you - your whole life! It is not enough to protest, vote, recycle, go vegan... it is all external. The real change occurs within. Also, it is not about definitions of "good" and "evil", and following commands or precepts; that is only shifting the focus within old confines. It is about observing oneself, and becoming aware; that much I'm able to understand. 

The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result. Whereas in awareness there is observation without condemnation, without denial or acceptance. 

Jiddu Krishnamurti

Since the beginning of my Buddhist practice in 2018, I have been praying in silent prayers of my daily Gongyo (which I have modeled after examples given by other independent practitioners online, usually ex-SGI members), "for the great aspiration of Buddha; peace for land generated by means of the purification of mind." It is gratifying to see clear evolution in your spiritual life: difficult matters ripen in your mind slowly but surely, and produce fruits of insight at some point. Sometimes they can be "self-evident", something you have read and known in theory, until they come to life to you in personal realization when you are ready. 

To transform the world, we must begin with ourselves; and what is important in beginning with ourselves is the intention. The intention must be to understand ourselves and not to leave it to others to transform themselves or to bring about a modified change through revolution, either of the left or of the right. It is important to understand that this is our responsibility, yours and mine...

Jiddu Krishnamurti

Also only now I better understand Bodhisattva vows, that are part of my practice, as they are part of Nichiren Shu Gongyo. Like, "sentient beings are innumerable: I vow to save them all." What - I, all!? That is exactly one man's responsibility as part of the whole, just like you take part in all negativity along with the rest of mankind. I once heard that at least in the US at some schools of Buddhism, they have replaced that with a phrase, "I am with them": it is uninspiring, and undermines the whole statement. I may understand, that Westerners might easily be reminded of Christianity and Jesus, who alone saves all. "The way of the Buddha is unexcelled: I vow to attain the Path Sublime." [See "How to be a Bodhisattva" by Nichiren Shu UK.]

Sentient beings obviously include not only humans. I don't believe in Christian idea of man as a "crown of creation", who was given dominion over other species. We are one species among others. Even intellect hasn't been only beneficial for us, we have misused it a lot. I think animals who act according to their nature, are more purely what they are and closer to their original purpose. Man is the greatest reason for their suffering as well, therefore their liberation must begin by man. 

As a Christian I used to say again and again to myself: neighborly love begins with yourself. Indeed. It is a paradox, that when the spiritual path takes you deeper and deeper within, it may seem self-centered. But when a man acknowledges one's own responsibility for the state of whole human race, their perception will enlarge inevitably. You are part of the problem, unless you're part of the solution. You can either go with a flow - highway to hell with the majority of mankind - or you can go to counter-current with the few who can see. 

If you begin to understand what you are without trying to change it, then what you are undergoes a transformation. 

Jiddu Krishnamurti

I have known about Krishnamurti from 1990's, along with Theosophy. It seems that I already have everything I need: I just really need to realize it. Moments of anxiety and desperation always seem to precede the greatest realizations. There is nothing new to me, but sometimes I may lose inner resolution out of my sight, while worrying what is wrong with human race around me, human race I'm part of. I seem to be very disposed to influences, which often shows in negative ways, but in this case it is manifested through openness and receptivity as I listen to Krishnamurti. I feel I receive something, even if understanding was not reached right away. 

When I understand myself, I understand you, and out of that understanding comes love. Love is the missing factor; there is a lack of affection, of warmth in relationship; and because we lack that love, that tenderness, that generosity, that mercy in relationship, we escape into mass action which produces further confusion, further misery. We fill our hearts with blueprints for world reform and do not look to that one resolving factor which is love.

Jiddu Krishnamurti 

When I told my old friend about my interest in quantum physics, I was disappointed in his weak reaction. This time at least as enthusiastic about Krishnamurti as I was in quantum physics, I just noted with understanding that nothing in him resonated with this.  

My own small insights along the way have pointed at the same direction, built me up bit by bit, and I feel that what Jiddu Krishnamurti is talking about, is the next logical step on spiritual evolution, that goes beyond all religions. It requires questioning all knowledge assumed until now. Even I'm still too attached to my Buddhism. I'm like a vessel filled with finest wines, but I'd rather go to fountain of fresh water springing up in me. 

How can you think about something which you do not know? You may have read the Bible, the Bhagavad-Gita, or other books in which various erudite scholars have skillfully described what God is, asserting this and contradicting that; but as long as you do not know the process of your own thinking, what you think about God may be stupid and petty, and generally it is.

Jiddu Krishnamurti

*Prof. Padmanabhan Krishna, Krishnamurti Foundation India: Annie Besant & Krishnamurti: Two great souls in the quest for truth. 

See also: Carlos Cardoso Aveline: The Making of an Avatar; Examining Adyar's Attempt to Fabricate the Return of Christ.

Below a documentary for DVD of Lucasfilm television series, The Young Indiana Jones Chronicles (1992 - 1996). I used to watch it, and the only episode I can remember, was the one where young Indy met Krishnamurti; Leadbeater and Besant were portrayed as well. I was excited about Theosophy at that time, so it was very intriguing to me. 

Jiddu Krishnamurti: The Reluctant Messiah [26:48]: 

What I have come to learn about Karma & Grace

When it is said that the Christ suffers " for men", that His strength replaces their weakness, His purity their sin, His wisdom their ignorance, a truth is spoken; for the Christ so becomes one with men that they share with Him and He with them. There is no substitution of Him for them, but the taking of their lives into His, and the pouring of His life into theirs. For, having risen to the plane of unity, He is able to share all He has gained, to give all He has won. Standing above the plane of separateness and looking down at the souls immersed in separateness, He can reach each while they cannot reach each other. Water can flow from above into many pipes, open to the reservoir though closed as regards each other, and so He can send His life into each soul. Only one condition is needed in order that a Christ may share His strength with a younger brother: that in the separated life the human consciousness will open itself to the divine, will show itself receptive of the offered life, and take the freely outpoured gift. For so reverent is God to that Spirit which is Himself in man, that He will not even pour into the human soul a flood of strength and life unless that soul is willing to receive it. There must be an opening from below as well as an outpouring from above, the receptiveness of the lower nature as well as the willingness of the higher to give. That is the link between the Christ and the man; that is what the churches have called the outpouring of "divine grace"; that is what is meant by the "faith" necessary to make the grace effective. (Esoteric Christianity or the Lesser Mysteries by Annie Besant.)

I consider quote above quite useful, as the whole book by Besant, no matter what one might think of her twisted Christology - a reason that caused Rudolf Steiner to leave the Theosophical Society for good and found his own Anthroposophical movement.
In his Lecture in Münich, 3rd May 1911, titled: The Concepts of Original Sin and Grace, which I have found very enlightening, Rudolf Steiner explains how Luciferic influence came when a man was on the point of receiving his ego, so at that time still a child-like man could not discern between right and wrong: "This temptation was a deed to which man yielded before the period of ego-development but which has cast its shadows into the whole of this development."A man sinned with his astral body, for he had not his ego yet: "That is the radical difference between the sin we now incur as men and the sin which at that time crept into our human nature." [...]
"What the astral body has become as the result of the temptation of Lucifer is a perpetual cause of degeneration and deterioration of the human race."
This has continued through the course of the incarnations, since Luciferic impulse was implanted in heredity causing increasing deterioration in that process, says Steiner, and that is the true meaning of the "Original Sin", Inherited Sin in some languages like Finnish."This sin which, in its consequences, is inherited, which represents sin in man of which he is not guilty in the real sense, must be counterbalanced by the possibility of re-ascent, also without merit of his own. Just as without guilt of his own, man was obliged to fall, so he must be able to re-ascend without merit of his own — that is to say, without full merit of his own. We fell without being ourselves guilty and we must therefore be able to ascend without merit of our own." [...]
"Just as man has worsened his astral body through incurring Original Sin, so he heals it again through the Christ Impulse. An inflowing power repairs the astral body to the same extent to which it has deteriorated. That is the Atonement, that is what in the true sense is called ‘Grace’. Grace is the concept that is complementary to that of Original Sin. So the Christ Impulse has made it possible for man to become one with Christ, to say with St. Paul: ‘Not I, but Christ in me’, thus giving expression to everything that is designated by the concept of Grace."
Dr. Friedrich Rittelmeyer (1872-1938), a well-known Protestant Minister in Germany, who became a first leader of The Christian Community in 1922... "Tells us of his experiences with Rudolf Steiner over a period of ten years of apprehension, critical investigation and cautious scrutiny of the new body of thought, and his final conviction of the unparalleled greatness of Rudolf Steiner's spirit" (note by D.S. Osmond, translator of his book, Rudolf Steiner Enters My Life). Friedrich Rittelmeyer writes among other things about karma and grace:

But - Sin and Grace? This was, after all, the most fundamental experience in Luther! "Rudolf Steiner has not understood that at all," - so say the theologians. - He understood it so little that he spoke more profoundly and poignantly than all his contemporaries of the actuality and influence of Evil. He investigated the history of the Fall into Sin and perceived its consequences on the one hand in nature itself and on the other in thought, which has become abstract, vapid, dead, wherever one looks in theology. A later epoch will be faced with the remarkable phenomenon in history that the man who spoke as none other before him - not subjectively but objectively - of the terrible havoc wrought by Evil, should have had to put up with being reproached by theologians that he did not know the meaning of Sin.

And Grace? He understood it so little that, as none other before him, he taught the Christ-Deed - that act of Grace unmerited by us and far transcending all our thinking - as the all decisive event in human history without which the whole of mankind would have been lost, but which they could not have brought to pass of themselves - an event so decisive that upon it rested the whole future of humanity and of each individual. He understood "so little" that he said: "The higher one rises, the more does everything become Grace." But he said little about it, and he did not speak in the language of the theologians.

Karma and reincarnation - the laws of destiny and rebirth. They are exactly contrary to the Christian experience of Grace and the biblical Gospel of salvation - so it is said. Over against this let it be stated with all emphasis that in our time both these truths, although they are not found in the Bible, can be recognised as Christian truths. For me they are not so much scientific results of spiritual research with which Christianity has to come to terms - although they are that too - but far rather actual demands of Christianity when it is rightly understood.
Think of it for a moment: a man passes into the higher world. How will it be with him? For a time he may rejoice to find himself free of the earth and all her misery. But then, if he is allowed a prayer - what will it be? He will surely wish again to meet all those human beings whom he wronged in earthly life, and he will crave for the opportunity to do good to those whom he wronged on earth. "Grace" will lie precisely in this, that he asks if this may be granted him. The law of Karma may have appeared in the East as irrevocable world-necessity - in the light of Christ it becomes an act of Grace, our own free wish. But that act of Grace - the only one of which we usually hear mention - namely that a man has been seized by the reality of Christ, that act of Grace must have gone before in order to make such a wish possible at all.
And now suppose the man in the other world is allowed a second request - what will he wish? He will wish that he may help the Christ where His task is heaviest and most menaced, where Christ Himself suffers and has to fight most bitterly. This wish, if it were fullfilled, would lead the man back again to the earth.
It is not Christian to long for the rest and blessedness far from the miseries of earth. It is Christian to bear within one the consciousness which once brought Christ from Heaven to earth, to find one's joy in being like unto Him and to work with Him wherever He may need us.

Rittelmeyer adds however, that there are no dogmas in The Christian Community, so reincarnation certainly is not one either. Together in devotion to Christ one can even reject that.
James H. Hindes, a priest in the Christian Community, summarises Steiner's ideas of salvation in his excellent book, Renewing Christianity:

The weight of sin through the ages would have already destroyed the earth and with it our possibility of any future existence as human beings were it not for the intervention of God in the person of Christ Jesus. In uniting with the earth he has taken on the consequences of human misdeeds which burden the earth. He is the one who 'takes away the sin of the world.' When Christ says to the sick man in Chapter 9 of Matthew's gospel 'Your sins are forgiven' this means, according to Steiner's interpretation, 'Christ has forgiven you so completely that even the destructive spiritual consequences for the earth have been eradicated.' What we by ourselves cannot do - to undo the consequences of our sins for the earth - Christ has done for him. [...]
What is here essential is that the personal consequences of our sins be transformed into destiny. To take away this aspect of sin would be to rob us of the possibility of advancement, ultimately, of salvation. Salvation cannot be a purely passive process or we would be robbed of our freedom.

You may also want to meditate these Bible passages:
"A man reaps what he sows." - Gal.6:7
"For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you." - Mt.7:2
"For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done." - Mt.16:27
"It is easier for heaven and earth to disappear than for the least stroke of pen to drop out of the Law." - Lk.16:17
"But go and learn what this means: 'I desire mercy, not sacrifice.'" - Mt.9:13
"Love covers over a multitude of sins." - 1 Pt.4:8
"For God did not send his Son into the world to condemn the world, but to save the world trough him." - John 3:17
Also consider this: A Greek word generally translated as "judgement" means actually crisis; Crisis is a turning point with a possibility for something new!

Paul Brunton wisely said that Buddha was born in a country where priests had made people to believe that all sins can be redeemed and their effects on karma deleted through some payed ritual, or sacrifise, or magic. Therefore Buddha wanted to lift the morality of his people and denyed forgiveness of sins affirming the strict and unchangeable rule of the law of karma.
Jesus was born in a country where religion declared "An eye for an eye and a tooth for a tooth." Because he was as wise as Buddha, he emphasized the forgiveness of sins and God's mercy. He might have acknowledged Buddha's view but he would have added, "There is also the law of love for those who have faith to call it and will to obey it."
There is no jugdement or punishment in destiny, it is a neutral and impersonal force. God's Love is not sentimental; it is tough love seeking the ultimate Good for us, therefore it won't protect us from experiences we need in order to grow. Man is an active participant in his life, not just an unwilling observer. Life is a sum of countless opportunities and choices. Past influence only provides the frames for possibilities and probabilities. In God's "Blue print" there are only outer limits of the building, not details or materials for interior decorating: that's left for the man himself.
Same difficulties may make one man bitter and another man may see them as an opportunity. Reactions order how things evolve. Good deeds are followed by contentment and bad deeds are followed by sorrow.
"And forgive us our debts as we forgive those who are in debt to us." This is the law of balance and harmony, doctrine of cause and effect. As karma is one side of the coin, so are the compassion and grace another aspect of the same universal law: too much and too little - sin to grace - vices to virtues.
The immortal I-amness, real center and source of our consciousness, preserves all lessons that our earthly, ordinary self cannot comprehend. It is the vine and personalities on earth are the branches.
"This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouds and grows, though he does not know how. All by itself the soil produces grain - first the stalk, then the head, then the full kernel in the head." Mark 4:26-28
Here sleeping means the sleep of death, but the seed is growing night and day. It won't result fast and suddenly but nothing goes backwards - everything goes forward.
In another parable of Jesus (Mt.21, Mk.12, Lk.20), Vineyard is earthly life and man is only a tenant not an owner. He must pay the rent, to bring some fruit to the Giver of Life, that is, to find something in his experiences of life that will nourish his eternal being, or else he's wasted his life.

See also: Karma & Grace by John Van Auken (Edgar Cayce's viewpoint),
and Grace and Mercy - Wisdom words (quotes from various authors).