Krishnamurti—Sage, Teacher of Spirituality
- May 12, 1895, Madanapalle (Madras)
AM. (Source: Sabian Symbols)
(Ascendant, Aquarius; Sun, Mercury Taurus;
Moon, Sagittarius; Venus and Neptune conjunct Pluto, all in Gemini;
Mars and Jupiter in Cancer, conjunct; Saturn and Uranus in Scorpio)
Jeddu Krishnamurti was one of the twentieth century’s best known teachers
of spirituality. He was personally cultivated at an early age by C.W.
Leadbeater and Annie Besant (two leading figures in the Theosophical
Society). In their eyes, he was to become the “World Teacher” and,
indeed, for a brief period, so we are told, an experiment was undertaken
wherein the true World Teacher and Head of the Spiritual Hierarchy,
the Christ, overshadowed the boy and attempted to work through him.
It was during this period that the book, At the Feet of the Master
But Krishnamurti, for various reasons, became increasingly dissatisfied
with his Theosophical mentors, and with his own Theosophically related
activities, and during a crisis period broke from them and began thinking
and teaching in an entirely new way. For the rest of his life he pursued
this radical departure from his early Theosophical roots, becoming
known throughout the world for his insistence that spiritual aspirants
should think for themselves and approach divinity without pre-conceptions
and without dependence upon the Masters or even upon spiritual teachers—such
as themselves. He seemed to revert to his own version of the ancient
Vedanta, which considered the ego illusory and the mind simply the
source of illusion—however much that mind was used to prove its own
As his life advanced, Krishnamurti developed a world following (something
essentially against his own philosophy of spiritual independence).
Near the end, he had disciples in many countries, and even within
the United Nations Organization, some of the leaders of which referred
to him as the “World Teacher”.
The chart of Krishnamurti (and of other such developed souls) can
be read confidently in an esoteric manner, using esoteric rulerships
and, in some cases, hierarchical rulerships. The major signs involved
are Aquarius Taurus, and Sagittarius—his Ascendant, Sun and Moon Sign
Here Taurus is definitely the sign of illumination which arises when
the illusions of mind have been defeated. Interestingly his Taurus
Sun is placed in the third house where the customary thinking processes
of the mind are symbolized. Krishnamurti was a powerful thinker and
reasoner (the close semi-sextile between
Mercury in Taurus and Venus in Gemini must be effective, with the
Moon in Sagittarius contributing the philosophical impulse, and remembering
how many famous philosophers have had strong Taurean energy).It was
as if he followed Ramakrishna’s dictum: “the mind is like a thorn;
use the thorn to remove the thorn, then throw them both away”. He
thought intensively in order to prove the worthlessness of the usual
thought process, calling the mind “just a bundle of memories”.
In his inherently Vedantic approach, Krishnamurti was, perhaps, even
more uncompromising than the Buddha, attempting in his teaching to
destroy all attachments to the possessions of consciousness. In this
we must remember that Taurus, on the lower turn of the spiral, seeks
to have, thus preventing its own freedom. Using the first ray,
Krishnamurti rigorously separated the perceiver from the contents
of consciousness, without ever referring specifically to the authority
of any ancient doctrine (thus displaying the non-traditionalism of
His Ascendant, Aquarius, signals his resonance with a New Age offering
the possibilities of new (yet anciently based) spiritual approaches,
and the tremendous effect he has had upon those who are sensitive
to the new vibration. There is a close connection between Aquarius
and Alcyone (the “Star of the Individual”, the central star of the
Pleiades, visually part of the constellation Taurus, and considered
to be “in” the sign in which Krishnamurti was born). In fact, in early
days, Krishnamurti was known as “Alcyone” and a book was written,
The Lives of Alcyone, which purported to describe about fifty
of his past incarnations, dating back some fifty thousand years. Perhaps
this identification with the “Star of the Individual” can explain
his insistence upon spiritual self-reliance.
In the book, The Initiate in the Dark Cycle, by Cyril Scott,
Krishnamurti was said (by one of the Masters) to have been passing
through the Arhat Initiation (the fourth), at which time, according
to the Tibetan’s teachings on esoteric astrology, both Taurus (via
Vulcan) and Aquarius (most often the sign of the last physical incarnation)
can be powerful. He certainly possessed the power rigorously to destroy
illusion conferred by illuminative Taurus, and necessary for those
who are to pass through this fourth spiritual step. He was, as well,
from the nature of his life, essentially, a renunciant and
seemed to abide in a state of “Isolated Unity” even when surrounded
by crowds. Further, his life reflected an Aquarian synthetic summation
characteristic of those focussed upon the freedom from the fourth
kingdom to be found at that degree.
Without attempting to be entirely specific, Krishnamurti’s rays seem
to have been (from the spiritual perspective) principally the second
and the first (both of these radiating from levels ‘above’ the personality—though
the first ray may be found within the personality as well), with some
fourth ray within the personality or its vehicles conferring imagery,
appreciation of beauty and intuition. The sixth ray of devotion was
also present—in the early days. He undoubtedly began his life
with a second ray focus. and the “overshadowing experiment” would
require this ray if he were to resonate with the second ray quality
of Maitreya, the Christ. His early statements and his first book are
filled with the quality of the Ray of Love-Wisdom.
After he dissolved his Theosophical associations, however, his ray
focus seemed to change, and far more of the first ray entered.
He was still and ever the teacher (and so the second ray certainly
did not disappear) but his teaching grew increasingly demanding and
austere. Even if he remained upon the second ray in his soul, there
are essentially three different ways to express upon this ray—the
way of the occultist (the third sub-aspect of the second ray), expressing
occult knowledge in meticulous detail; the way of pure love (the second
sub-aspect) which is the Christ’s way; and the way of wisdom—the Buddha’s
way, which expresses the first sub-aspect of the second ray (cf. DINA II 518) He seemed to choose this latter
approach which resonated closely with the essentially first ray philosophy
of the Vedanta of which he became an active exponent without categorizing
or labeling his teaching. At Krishnamurti’s stage of development,
however, the influence of the monadic ray would also become a factor,
and one could debate whether the monadic quality was the first, or
whether the subray of the monad was the first. Before jumping to conclusions,
must be remembered in this regard, that the Buddha expressed His second
ray along the wisdom line (and hence upon the first sub-aspect of
the second ray), however, the Buddha was a third ray monad.
The change in the quality of Krishnamurti’s teaching was obviously
towards a more first ray coloring, but caution must be used in assigning
the source of that quality.
The chart is rich is fourth ray potentials as well. The Sun and fourth
ray Mercury are placed in fourth ray Taurus; Saturn and Uranus are
found in fourth ray Scorpio; and the fourth ray Moon is place in Sagittarius
(with its own fourth ray component). This would be an important ray
for Krishnamurti, given his initiatory process and life purpose. Undergoing
the fourth initiation requires the use of the fourth ray, the ray
which “rules” this initiation. As well, every Arhat must contact the
fourth kingdom (humanity) in a new, constructive and liberating way.
Obviously, by numerical resonance, one can more easily relate to the
fourth kingdom as a whole, if the fourth ray is present. This ray
may well be influential in Krishnamurti’s personality and/or lower
mind, and certainly he employed it in his essentially intuitive and
buddhi approach—for the plane of buddhi or of intuition is the fourth.
Buddhi Mercury in Taurus and the Moon in Sagittarius (on of the intuitive
signs) would certainly enhance the power of the intuition.
From a planetary perspective, transformative Uranus is powerful as
the exoteric ruler of the Aquarian Ascendant, and Uranus is placed
in the ninth house. Krishnamurti did, in fact, cause a revolution
(Uranus) in higher thought (ninth house) and in philosophical perception.
Uranus is found in destructive and transformational Scorpio, and opposed
to the ‘seeing’ Sun in Taurus. This is a very strong and powerfully
first ray aspect because of the Vulcan rulership of Taurus and the
Pluto rulership of Scorpio. It was not to be expected that Krishnamurti
would simply “go along” placidly (initial Taurus) with his early education.
He would think for himself and cause a dramatic disturbance (even
a revolution) within the Theosophical Society.
Saturn, too, is placed in Scorpio in the ninth house, so he squarely
faced (Saturn) what he perceived to be illusions of thought and then
did all he could to transform them (Uranus). He purpose was to evoke
the emergence of light (Taurus and Vulcan), the intuitive illumination
of the mind. The exoteric ruler of Taurus is Venus in Gemini (of which
Venus is the esoteric ruler). This placement relates to the use of
the antahkarana, the “rainbow bridge” which connects the personal
consciousness with the vaster, intuitive and impersonal awareness
of the Spiritual Triad. The placement of Venus in the fifth house
of “causal expression” (wherefrom the accumulated qualities and faculties
of the causal body are accessed and revealed), shows that he could
easily draw information and content (Gemini) from his own “treasury”
(the causal body), for Venus symbolizes this vehicle and the accumulated
personal/transpersonal knowledge which there resides.
Jupiter (the esoteric ruler of the Aquarian Ascendant) is an important
planet, conjunct Venus (and thus indicating an abundance of soul gifts)
and conjunct Mars—Jupiter and Mars being in Cancer. Jupiter is placed
at just about the midpoint between Venus and Mars. Jupiter is the
planet of wisdom and distributes the second ray. These three together
suggest as relationship between the solar plexus center (Mars), the
heart center (Jupiter) and the ajna center (Venus). It is clear that
Krishnamurti was in individual with deep and sometimes disturbing
emotions, but this agitation was lifted up into the light and love
of wisdom, represented by Jupiter and Venus. Interestingly, it is
said that the problem of sex (and let us note that these planets are
found in the fifth house) is solved at the fourth initiation. Certainly,
Venus and Mars are the archetypal female and male—Venus in the sign
of the “angels” and Mars in a sign associated with the lunar lords.
The conflict is present (for the fourth ray is strong in Krishnamurti)
and it is resolved by a fulfilled wisdom (second ray Jupiter in Cancer).With
Jupiter in the position of is exaltation, there is always a fulfillment
to be experienced. This fulfillment can be of the form or of consciousness.
These three planets have much to do with Krishnamurti’s work as an
educator—of the “younger generation”—fifth house.
With respect to this fifth house, it is a major field of self-reliance,
and points to the authenticity of Krishnamurti’s later teachings—derived
and expressed not from doctrine, but from his own resources of consciousness.
The Venus opposition to the Sagittarian Moon is worth noting, for
it places the symbol of the soul, Venus, in opposition to the symbol
of the lunar lords (the Moon) which, interestingly, is placed in the
sign rules the Creative Hierarchy of Lunar Lords. In this opposition
we see a re-accentuation of the soul/personality contrast to be seen
in Venus and Mars. Mars and the Moon are, from certain perspectives,
equivalents, and both are closely related to the irrational lunar
vehicles. Venus redeems the Moon, just as the “angel” (Gemini) redeems
the “animal” (Sagittarius). The lunar lords must be completely conquered
at the fourth initiation, and this Venus opposition to the major symbol
of these lords is a factor in the conquest. The mediated relationship
between Venus and Mars is another.
The Neptune/Pluto conjunction (found in the charts of a number of
Nazis born at the same period, and used to perpetrate illusion and
bring about the death of true thought, are here used to destroy
the foundations (fourth house) of illusion. Glamor and illusion
combine to create the prison in which the modern human being is enmeshed.
This inherently destructive combination destroys (Pluto) and dissolves
(Neptune) old thoughtforms, and clears the way
for new perceptions of truth related to Krishnamurti’s revolutionary
Uranus in the house of higher thought.
For an initiate of the third degree in process of becoming an Arhat
of the fourth degree, hierarchical rulers may be seen as important.
The Sagittarian Moon is the hierarchical ruler of the Aquarian Ascendant,
emphasizing the need, at the fourth degree, to completely subdue the
Moon (ruled by the number four), so that all four of the lunar
vehicles can become instruments for the expression of the threefold
Triad and their source, the monad.
The star aspects are also worth noting though it is not possible to
enter in detail all interesting factors in relation to this chart.
Buddhic, reasoning Mercury is indeed conjunct the star Alcyone, “the
Star of the Individual”, accounting, at least partially, for the major
theme of independence which resounds in Krishnamurti’s teaching.
Mars is conjunct Sirius (the “Scorcher”) contributing to some of his
fiery, purificatory experiences. Jupiter (the esoteric ruler of the
Ascendant) is conjunct Mirzam (the “Announcer”), magnifying the awakening
effect of his message. His powerful Uranus is closely conjunct to
which has been called the star of “Negative Social Reform”, emphasizing
that attempts at reformation are undertaken without consultation or
without regard for the needs of society. When one thinks of the shocking
effect of his teaching (especially upon Theosophists) this star position
seems to have significance. However, the Ascendant is parallel within
one minute of arc of a companion star in Libra, Zuben
Elgenubi, the star of “Positive Social Reform”,
balancing the picture. That Krishnamurti was interested in reform,
and especially of consciousness, is undisputed. There are other interesting
star positions which bear examination.
It is tempting to take an exhaustive approach to this chart, which,
unfortunately is beyond the scope and purpose of this present volume
of Tapestry. For those who are interested in a fine astrological
analysis of Krishnamurti and his life process, we would recommend
the excellent work of the astrologer Phillip Lindsay, who has entered
these matters in great depth. See “The Initiations of Krishnamurti:
An Astrological Biography”.
Krishnamurti used both the first and second rays to help create the
new, Aquarian human being. He applied great will and wisdom
to accomplish an essentially Aquarian transformation.