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Annie Besant and Krishnamurti: Two Great Souls in Quest of Truth
Annie Besant and Krishnamurti: Two Great Souls in Quest of Truth
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Prof. P. Krishna
A life-member of the Theosophical Society and a Trustee of the Krishnamurti Foundation, India.
Dr. Annie Besant and Sri J. Krishnamurti ( Krihsnaji) have been two great seekers of Truth.
They were both inspired and influenced by theosophical ideals which state that Truth is the
highest religion. Their life was so dedicated to the quest for Truth that they were prepared
to sacrifice anything and everything for it. Though I never met Dr.. Besant, I think there is a
lot of misunderstanding about her relationship with Krishnaji. Therefore, in this article, I
wish to present a different perspective based both on personal knowledge and my
readings.
It is clear from Dr. Besant’s autobiography that even before she joined the Theosophical
Society and came to India, she never compromised with her perception of what was true,
irrespective of the price she had to pay for it. She did not allow anything to stand between
her and her perception of the truth- neither religious beliefs nor family and friends.
Whenever she saw something was false or unjust, she immediately dropped it and pursued
the truth by transforming her life fearlessly. It was this quality in her which must have led
Krishnamurrti to say to me in reply to a question why people find it so difficult to get the
truth of his teaching, “ Sir, if Amma had been younger, she would have got it.” I think he
was telling me in 1985 that it needs the kind of fearless passion for truth which Dr. Besant
had, for someone to be able to break through all the past conditionings and perceive the
truth of which he was speaking.
That same year in Varanasi, when Krishnaji was asking me to take charge of his institutions
at Rajghat, he asked me, “ Sir, have you read about Dr. Besant?” I said, “A little Sir. I have
read her autobiography but not much else since I was most of the time busy studying
science.” “ You must read, Sir. She was an extra-ordinary woman!”. To my knowledge
Krishnaji never praised anyone or advocated any reading, but on this occasion he made an
exception!
Most people think that Krishnamurti denied the existence of the Masters and this created a
big rift between him and Dr. Besant which led her to feel disappointed in him. This is a
mis-understanding. What Krishnaji really objected to was a belief of convenience and the
dependence on any outside agency for help. When Sri Mahesh Saxena ( A former Secretary
of the Krishnamurti Foundation, India) asked him in Rajghat, “ Sir, do you deny the
Masters?” Krishnaji told him, “ No Sir, I have never denied the Masters; but Leadbeater
and Arundale brought what was sublime to the ridiculous, and I denied the rediculous”. In
1958, when I first met Krishnaji in Delhi, I had asked him, “ Sir, I have read that in the
Esoteric Section you people used to bring messages from dead spirits and talk to them. Was
all that hallucination?” To which he replied, “ No Sir, those things exist. It is another form
of power. It has nothing to do with goodness; therefore I am not interested in it. Of course,
the mind is also capable of hallucinations.” I understood that he was telling me that freeing
one’s consciousness of the ego is far more important than the cultivation of any power and
that includes occult power; because the ego can misuse that power.
Another time when Krishnaji was with Dr. Radha Burnier, he asked her, “ Radhaji, do you
believe in the Masters?” and she said, “ yes, Sir”. He retorted, “ No, not like that. You know
what it meant to Amma? She would give her life for it! Knowing that, now tell me, do you
believe in the Masters?” Radhaji reiterated “ Yeas Sir, to which Krishnaji responded, “
Good!” These episodes point out what one finds is a recurrent theme throughout his
teaching. To him the attachment to any concrete idea or concept was a barrier to the
perception of the deeper truth, which was always to be posited as the unknown and not
projected out of the known because only the direct perception of the truth transforms
consciousness and not the belief in an idea about it. Belief without perception becomes
choice which is egoistic; it creates division and also hypocricy. On the other hand when one
posits the truth as the unknown, it generates humility which is essential for any deep
enquiry.
We must remember that Krishnaji did not deny God; he denied all the concepts people
accept about God. He did not deny the sacred; he denied what people consider to be
sacred. He did not deny love, but he denied all the usual concepts about love. He did not
deny the religious mind, he denied all concepts and beliefs about what is religious. To him,
something imagined and fashioned by thought had little value, as it blocked inquiry and
therefore the perception of the deeper truth. He posited the truth as the unknown and
advocated an approach to it through the denial of the false.
Dr. Besant’s approach to truth was not very different from this. Let me quote what she said
much before Krishnamurtu’s teachings had even begun to appear in print :
One can see the seeds of Krishnaji’s later teachings in the above statement of Dr. Besant. Of
course, Krishnamurti did not accept these statements from her or from anyone elese; he
re-discovered the truth of these for himself. His whole teaching emphasises the distinction
between the knowledge of a truth and the actual perception of it. The mission assigned to
him by Dr. Besant and Mr. Leadbeater, on the basis of messages received by them from
their Masters, was to function as the World Teacher, giving a new interpretation to religion
for the age of reason, and this is precisely what he did all through his life.
In December 1933, after Dr. Besant had passed away and at the end of the Theosophical
Convention, Krishnaji was invited to speak at the Theosophical Society in Adyar. At the
end of one of his talks someone asked him,
“ The one regret of Dr. Besant is said to have been the fact that you
failed to rise to her expectations of you as the World Teacher.
Some of us frankly share that regret and that sense of
disappointment, and feel that it is not altogether without some
justification. Have you anything to say?”,
At the end of the next talk at the same time he was asked,
We must remember that theirs was not like an ordinary family relationship- it was a
relationship of true love and affection, between two extra-ordinary wise human beings in
quest of truth. Such a relationship is not based on expectations and does not seek support or
gratitude from each other. An enlightened mother wants her child to be true to his or her
own innermost perceptions and pursue what he/she considers to be true. This is what Dr.
Besant did in her own life and to think that she would have expected anything less than
that from her son would be ignorance on our part. It was a relationship based on true love
and respect for each other, neither of which has anything to do with the demand for
support or fulfilment, much less obedience of any kind.
The major philosophical divide between the leaders of the Theosophical Society at that
time ( 1929) and Krishnaji’s teachings was that the former believed that different religions
are different paths to Truth and Krishnaji said, “ Truth is a pathless land.” The rest was
only political division arising from the personal likes and dislikes of those who had vested
interests and who felt hurt because they were not free from ego-reactions. Dr. Besant was
certainly not capable of such reactions. In fact her only concern in 1930, when Krishnaji
parted ways with the Theosophical leaders, was her anxiety for Krishnaji’s future and she
prevailed upon some of her best assistants and close associates to resign from the TS and go
with Krishnaji in order to protect him.( Ref-3)
In fact she told Krishnaji that she wanted to resign as President of the TS and desired only
to sit at his feet and listen to the teaching; but he refused to let her do so. In fact, Dr. Besant
was the one person who never doubted that Krishnaji was the world teacher. She had
warned everyone that when the World Teacher manifests, he may say things completely
contrary to what they expect. Sri Achyut Patwardhan, told me at Rajghat, she used to tell
us never reject what Krishnaji said, however much our opinions may differ from him, since
it is a conciousness that sees very far”. That of course did not mean one must blindly accept
what he says but to listen to it with respect and consider it carefully without quickly
rejecting it. That is what Krishnaji also means when he talks of staying with the question.
In keeping with what K was saying in 1928, Dr. Besant closed down the Esoteric Section
throughout the world and wrote to him,
That winter in Adyar she insisted on sitting on the ground with the rest of audience instead
of with him on the platform.
Other leaders of the T.S. at that time did not agree with her actions, as they could not
accept K’s teachings. They pleaded with her to re-open the E.S. saying the T.S. believed in
several paths to the Truth and K could follow his own path but they had a right to follow
their own. So Dr. Besant had to re-open the E.S. We must remember that whatever she may
have felt personally, she could not as President of the T.S. insist that other members must
accept her views since the Constitution of the TS permits everyone to hold any view and
nobody has the right to impose one particular view on the organization. It is in that sense a
truly democratic and secular organization with freedom to every member to pursue the
truth in any way he or she chooses to, without being disrespectful of others. Since the other
senior members of the TS were unwilling to accept K’s teaching and wanted the E.S. to be
re-opened, she had no option but to accept their plea.
Krishnaji summed up the situation beautifully in his letter to Dr. Besant in Feb 1930.
So the man who was proclaimed the “ World Teacher” had to renounce the title in order to
become the World Teacher ! All through his life Krishnaji retained a deep affection for the
TS and remained concerned about its welfare. He also extended his help to the Society
whenever he felt it was needed. During the last meeting of the Foundation held with him
in India in January 1986, someone wanted to ask him a question,
“ Just a minute Sir. Let me make it absolutely clear. I never left the
Theosophical Society. They did not want me there….”
“ Sir, if the TS were to say to you today that they will close the E.S.
and accept your teaching as the basis for the exploration of the
Truth, will you be willing to go back?”
I said,
“ No, not yet. But if they did, would you accept that?”
He was not willing to deliberate on a hypothetical question, but he was open to consider it
if it actually arose!
The last meeting between Krishnaji and Dr. Besant took place in Nov. 1932, when Krishnaji
went to see her on her death-bed. ( Dr, Besant passed away on 20 September, 1933]. We do
not know what actually transpired between them but the following imaginary
conversation, taken from a play on the life of Dr. Besant, written and directed and staged
by Dr. Irawati of the Vasanta College for Women at Rajghat in Varanasi to my mind very
aptly sums up the essence and character of that relationship :
It reminds me of the last conversation between Krishnaji and me when I visited him on his
death-bed in Ojai, California in February 1986 :
K : Sir, do you have enough money for yourself, your wife and
children?
P.K.: Yes Sir. I have enough money for the way I want to live.
K : You may think so, Sir. I do not think so ! I want you to know
that I trust you completely.
In conclusion, I only want to say that we cannot fully understand the quality of their love
and their relationship unless we attain to their level of wisdom. Until then, it is best not to
speculate, judge or attribute motives to their actions and their relationship.
References
1.Adyar Pamphlet, No. 36, 1913
2.The Collected Works of J. Krishnamurti, Vol. I, KFA, Ojai, CA, 1991, p.165.
3.Pupul Jayakar, J.Krishnamurti : A Biography, Penguin Books, New Delhi, 1986, p. 83.
4.Mary Lutyens, Life and Death of Krishnamurti, Srishti Publishers, New Delhi, 1999, p-76.
5.Ibid, p.81