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The Scott and Anrias Material in my own Historical Situatedness

Govert Schuller

David Anrias' book Through the Eyes of the Masters entered my life as a matter of habit. I found the book around 1984 at a flee-market in Amsterdam. I bought it because it just looked like an interesting Theosophical book, the price was low and in such cases I would habitually pull out my wallet.

In those days I was still predominantly into Krishnamurti, whose teachings I had found in 1978. But I also had picked up Theosophy again, which I studied during high school, after reading Blavatsky's Isis Unveiled given to me by a fellow Krishnamurtian, who also was theosophically-minded.

I didn't read the Anrias book in-depth, but read some snippets here and there. The criticism of Krishnamurti in the book only vaguely registered. What did register was that the anonymous person who wrote the introduction had also written the "Initiate" books, with which I was not familiar. The following story is about how Scott's "Initiate" book and his devastating criticisms of Krishnamurti came thundering into my mind.

In 1986 I had established friendly contacts with some very artistic people in Amsterdam connected with the Summit Lighthouse in Holland. That organization was by then on my radar, especially after a discussion with another fellow Krishnamurtian with a strong interest in Alice Bailey, in which we concluded that the Summit Lighthouse had a high probability of being a genuine outlet for the Theosophical Masters.

One weekend in the late summer of 1986 I went along with some Summit Lighthouse devotees to the south of Holland for some 'postering,' i.e. spreading posters announcing their upcoming lectures. I had plenty of time in those days, liked these people and didn't mind volunteering. So I went along. The first evening we stayed with an architect and his very nice family. We recited some of the Summit mantras after dinner, which triggered some quite profound spiritual feelings of connectedness. I thought that what I experienced was probably similar to a Cathar meeting in the south of France around the 12th century. I even thought we all had been there before.

At night though I had pangs of Krishnamurtian conscience about getting involved in a 'sect' that had many characteristics that I had learned, from him, to look down upon as either childish or even dangerous and at least unnecessary. I had a hard time sleeping. The next day my itinerary brought me past a New Age bookstore. Of course I had to go in and browsing in their sales bin I found a very nice hardback copy with shiny dust jacket of The Initiate in the Dark Cycle. I remembered that the writer was involved with the Anrias book with the vague criticisms of Krishnamurti. I looked in the book and saw that there were two chapters specifically dedicated to Krishnamurti. I bought the book, went my way and later in the day, at our rendezvous point where I had arrived quite early, I had a chance to start reading the pages on Krishnamurti … Boom!!! It really felt that a high transcendental source was looking at Krishnamurti, was actually drawing me into its mind, and was making the most reasonable and incisive comments on his philosophy and initiatic history. At the same time it was deeply shocking to my mind, because I still had loyalties, good memories and life & world-view sustaining insights connected with Krishnamurti. But I realized it was a present from heaven--literally. The timing could not have been better and was probably organized from above. What chance that after spending a restless night feeling engulfed in, and fretting over, the tension between Krishnamurti and the Masters I would find a perfectly reasonable answer within a day!!! No coincidence here. In the following months I also had a chance to pick up the Anrias book again and let that sink in.

After much deliberation, the net effect was that I converted back to Theosophy and became more open to affiliating myself with the Summit Lighthouse, which had its own set of severe criticisms of Krishnamurti and indeed looked more and more as the genuine follow-up organizaton of the Theosophical Society.

In the spring of 1987 I went to a lecture on Krishnamurti by a prominent Theosophist and talked with that person afterwards and showed the Anrias book. The Theosophist flipped out and angrily, with high pitched voice, told me "all images, all images," which in Krishnamurtese would mean illusion or projection and therefore bad. I was quite speechless by this aggressivity.

One of the effects of this change was that in the summer of 1987 I felt inspired to go back to Saanen, Switzerland where the Krishnamurti gatherings were held and which I had visited many times before to see Krishnamurti speak. There was again something of a gathering, though of course without Krishnamurti, who had died just a year and a half earlier, and the gathering was much smaller. The attendees just watched videos and held many discussions. I organized a lecture at the local Hotel Saanen in which I intended to present my recent findings. There wasn't much of an interest. I had in my audience an older French intellectual who was a friend of Krishnamurti and had written numerous books about him. He left in the middle of the lecture. Later I spoke with him and his wife privately. He didn't care too much for Theosophy, but his wife was quite understanding.

Though the lecture was something of a flop, I had good talks with other people. I specially remember one lady who had read something similar I was talking about, but could not remember anymore what book it was, only that it contained a scene of Theosophical Masters discussing Krishnamurti from an esoteric angle and that they made terrific sense. Obviously she had read the Initiate book, though she still enjoyed Krishnamurti and the gatherings.

Not much later I started working full time for the Summit in Holland, untill I emigrated in 1990 to New Mexico, USA. Around 1994 the bug to deepen my understanding of the Krishnamurti phenomenon bit me again and this led me to move to Chicago in 1995 and to the publication(s) on Krishnamurti in 1997 in which the Scott and Anrias materials are prominently featured. Also in 1997 I started the Web site Alpheus with my then wife as an outlet for all the primary sources on Krishnamurti, amongst them the Scott and Anrias material.

Besides the obvious relevance for the Krishnamurti-Scott-Anrias issue, the other books by them are also intrinsically interesting (see bibliography). Scott's study on music is amazing; his "Initiate" series is a great read; his autobiography of his very young years is charming and Anrias' more or less astrological analysis of the Theosophical Society helped me to further understand the logic of certain changes that had taken place within the Theosophical Society after its founder, Blavatsky, had left this world. I'm sure there is more to be found in their works if I put more energy to it.

One really enlightening idea to further understand Krishnamurti I found in Scott's study on music. The idea was Scott's explanation of the relationship between Wagner and some very high musical Devas that were working through him. The Devas were allowed a foothold in Wagner and were just only interested in expressing their musical ideas through him regardless of Wagner's own limitations, of which they had no notion. This led to some strange aberrations in Wagner's character according to Scott. The parallel here is Krishnamurti's relationship with these very high Devas of the Air under whom he had taken initiations and who wanted then to express some very profound truths through him, but had no notion of the obstacles of the majority of mankind to properly understand these ideas, and, more importantly, properly apply them. This might also have caused some aberrations in Krishnamurti's character. This interpretation, which is mine and not Anrias' nor Scott's, seems quite consistent with their other remarks regarding Krishnamurti.

[This biographical note was written in conjunction with my article "Jean Overton Fuller, Master Narayan and the Krishnamurti-Scott-Anrias Issue" published in Theosophical History Journal Vol. XIV, nos. 1 & 2 (January-April 2008)]



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