[Date Prev] [Date Next] [Thread Prev] [Thread Next]

The Messiah and Pope crutch...and its Descendants- smile

Jan 31, 2011 10:47 AM
by M. Sufilight

Dear friends

My views are:

Some of you who are interested in theosophy and theosophical teachings might be interested in comparative studying. Others who reject this idea or only prefer others to reveal selective comparative studying, might not. I will not throw any names here about who is who. I think those who read it will recognize the truth when they see it.

Since one of the Objects of the Original Theosophical Society was comparative studying - with empahsis on Eastern Philosophies...I find the following could be interesting to consider.

The following words by Cyril Scott in his book "The Initiate - in the Dark Cycle" vol. no. III, 1932 - might to - some honest Seekers - be of interest  to contemplate - and - then very carefully compare to other theosophical branches and off-shoots (ULT's, Pasadena's, Besant-Leadbeater inclined, Krishnamurtian's, Alice A. Bailey's, Guy Ballards etc. etc.).

I find it interesting because oriental languages (especially Sanskrit and Tibetan) are far better in revealing subjective expressions - especially philosophical ones according to many who have learned these languages. And the heavy use of western expressions which now fills volumes of volumes on the bookshelves in various so-called theosophical groups - must therefore certainly lack something vital.

So the idea of learning Sanskrit or Tibetan could be a good idea for some to pursue.
And some of you are already doing that.

Letters, words, sentences have vibrations. Therefore I find it to be true, that some languages are more esoteric in nature than others. And therefore also that some languages are more phallic in nature than others. And that some persons follow the nature and vibrations of their languages.

I do hope the readers will bear with me for using English in this email.

A CONCERT of innumerable birds woke me up next morning, and I looked out of my window
on to a blaze of daffodils, sparkling with dewdrops in the sun. But if I was an early riser, Sir
Thomas had outdone me, for I caught sight of him, in his skull-cap as usual, wandering down one
of the paths which skirted a large flower-bed. Occasionally he would bend down to examine one
or other of the plants, or to caress a big dog which sedately walked beside him. Presently he
was joined by his niece, who gave him a kiss, in response to which he affectionately patted her
cheek; then they strolled down the path together, round a bend and out of sight.
There was still an hour and a half till breakfast, so I dressed leisurely, and, following my host's
example, wandered forth into the garden. I felt so drawn to the old gentleman that I hoped I
should meet him. At the same time, I was chary of intruding on his privacy. But in any case I was
to be disappointed, for I did not see him again till Lunch-time.
That lunch was a memorable occasion. There were only four of us present-Sir Thomas,
J.M.H., myself and one of the other men. The latter was a few minutes late, and came in when
the rest of us were already seated. In his hand was Krishnamurti's Star Bulletin. He opened it,
then handed it to Sir Thomas, indicating a certain passage. The old gentleman read it, vouchsafed
no comment, beyond his usual non--committal "Tut, tut ." and passed it on to J.M.H., who
glanced at it, smiled significantly at Sir Thomas, then put it aside. But I was not going to let such
an opportunity slip. At last I might be in the position to hear something really authoritative on the
vexed question of Krishnamurti.
"The Star Bulletin.. I take it myself. But as you see, " I added, smiling, " I still believe in
"I'm glad somebody does, " Sir Thomas remarked with good-natured irony; "dear, dear, if
Krishnamurti's ideas were universally accepted, some of us might as well take our departure to
other planets."
I instantly pricked up my ears and glanced at J.M.H., who only said in an undertone: "Many a
true word---" leaving me mentally to complete the saying.
"Then I take it, Sir Thomas," I ventured to ask, "you don't altogether approve of
Krishnamurti's methods?"
"Unfortunately he has no proper methods since he took the Arhat initiation, and ceased to be
the medium for the Lord Maitreya. Better if he had retired from public life to meditate in
seclusion, as Arhats did initiation," I whispered to the man beside me.
"It's the one in which the Master withdraws all guidance from His pupil, who may have to
negotiate the most difficult problems without being allowed to ask any question," he explained; "
The Initiate in the Dark Cycle 

he has to rely entirely on his own judgment, and if he makes mistakes, must bear the
"And so what did Krishnamurti do?" my host interpolated, obviously having heard. "Like the
proverbial manservant who knows he's about to be given notice, he gave notice first. In other
words, he cut himself adrift from the white lodge, and repudiated all of us."
"And unfortunately," J.M.H. added, " he induced others far below him in spiritual evolution to
do likewise, Also instead of giving forth the new Teaching so badly needed, he escaped from the
responsibilities of his office as prophet and teacher by reverting to a past incarnation, and an
ancient philosophy of his own race with which you are familiar, but which is useless for the
Western World in the present Cycle."
"Then we were right!" I exclaimed. "It is Aviate he's teaching?"
He nodded.
"But those to whom he speaks think they are receiving a new message, and as such it carries
undue weight," Sir Thomas contributed. "The message he should have delivered, he has failed to
deliver-pr only partly delivered. Nothing about Art-no plans for the new sub-race-educational
schemes dropped- and in place of all this- aviate, a philosophy for chelas, and one of the most
easily misunderstood paths to Liberation."
"Then are we to assume," I hazarded, "that Krishnamurti's mission has been a complete
"Friend," said the old gentleman, " you ask many question; to what use will you put the answers
if we give them to you?"
It was on the tip of my tongue to apologize; out instead I felt impelled to speak what was in my
mind. "Sir Thomas," I replied, "because of Krishnamurti, many people are in great distress; if
you'll be gracious enough to enlighten me a little, perhaps I may be able to enlighten them."
"Good!" he exclaimed, " the motive is pure; your questions shall be answered."
I began to express my gratitude but he waved it aside with a kindly gesture, and proceeded:
"he who attempts to teach Aviate, and omits all Sanscrit terms, courts failure. Sanscrit words
engender an occult vibration which is lost when translated. Western words not suitable to
describe subjective states of consciousness, because their associations are mainly mundane." He
paused a moment to continue his lunch, then added: " Well did my Brother Koot Hoomi say that
Krishnamurti had destroyed all the many stairways to God, while his own remains incomplete."
"And would never be suitable for all types, in any case," J.M.H. put in.
"Also, being incomplete," the old gentleman took up the thread again, "it may lead to dangers
unforeseen by those who attempt to climb it. Danger Number One: Krishnamurti's casting aside
of time-honoured definitions and classifications leaves aspirant without a true scale of values.
Danger Number Two: climbing his particular stairway necessitates constant meditation, which in
its turn necessitates constant protection from Guru- and a Guru is not allowed by Krishnamurti,"
he concluded with a twinkle.
"But," I asked, "is the Guru's protection always necessary for meditation- I mean even when
it's done in small doses?"
"Of course, a moderate degree may be practised in safety without a Guru," J.M.H. replied,
"but as Sir Thomas says, long-continued meditation leads to states of consciousness and
excursion on to other planes where the Master's guidance is absolutely indispensable. Another
The Initiate in the Dark Cycle 

flaw in this pseudo-Advaita which Krishnamurti is giving out, is that he addresses the personality,
the physical-plane man, as if he were the monad, the Divine Spark, is the Absolute Existence-
Knowledge-Bliss, and hence eternally free but that doesn't mean that the personality down here,
immersed in endless-seeming Karmic difficulties, can share its consciousness, or even that of the
Ego-- the link between the personality and the Monad. Krishnamurti's Advaitism, which is not to
be confounded with the recognized form of that noble philosophy, will, I fear, lead his followers
nowhere except perhaps to hypocrisy and self-delusion."
Sir Thomas nodded assent. "And while he has directed them to repudiate all Masters, he refuse
to act as Guru to them himself." The old gentleman was silent for a moment then shook his head
mournfully. " Children crying in the night of spiritual darkness, and no one to comfort them. He
who could help, won't, and we who might help, can't for Doubt has poisoned their belief in our
very existence. No wonder Koot Hoomi's face looks a little sad." He turned to the large dog
which, all this while, with remarkable canine self-control had sat perfectly still, gazing up at him;
and as he patted him, he said:" My friend, if even the King told you your master was superfluous,
I don't think you'd believe him, eh?"
The dog wagged his tail, and touchingly snuggled up against Sir Thomas's knee.
It was a picture I shall not forget: the oak-panelled room, the old pictures, the long refectory
table, the sun pouring in through the diamond-paned windows, and finally that impressive and
lovable old gentleman in his velvet skull-cap, with his faithful companion by his side. I was
transported back to a world in which hooting motor-cars, turmoil and rush seemed but the
jarring trivialities of a nightmare.
And yet amidst this atmosphere of old-world serenity, unseen powers were at work,
controlling and directing the schemes of mankind. How honoured I felt that Sir Thomas had
trusted me sufficiently no longer to conceal the fact that he was a Master."

- - -
Sir Thomas said in the above about Adwaita Vedanta:
"he who attempts to teach Aviate, and omits all Sanscrit terms, courts failure. Sanscrit words
engender an occult vibration which is lost when translated. Western words not suitable to
describe subjective states of consciousness, because their associations are mainly mundane." 

So to talk about that Western Occultism, Masonry and similar holds the near future in their hand, seems to be a question one will have to reject. And those, among scholars etc.,  who have learned Sanskrit and Tibetan at least superficially might be able to understand this .- Despite their knowledge, we may find that these same scholars not necessarily are able to understand the esoteric "gematria" in these languages, and the seven keys to them.

M. Sufilight

[Non-text portions of this message have been removed]


[Back to Top]

Theosophy World: Dedicated to the Theosophical Philosophy and its Practical Application