Beyond The Pathless Land To Truth

In 1929 the philosopher Jiddu Krishnamurti claimed that Truth is a pathless land, limitless, unconditioned, unapproachable by any path whatsoever, and wholly resistant to organization. Starting from this understanding, he insisted that beliefs must not be organized lest others be coerced into a creed, sect, or religion. He said, “Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it.”

On occasion of the same speech, the Indian philosopher disbanded the organization he had established to promote a World Teacher, someone who could raise humanity to a new plane, give encouragement to all, and set free humankind from its delusions.

While I disagree with Krishnamurti about a number of things that he said, I want to acknowledge that his teaching had a brilliant quality and spoke to a relatively deep level of actualized self-awareness and we may even say that he was a leading light of his day, ironically trailblazing a pathless path to Pluralism. But at the day’s end, I must dissent from his core understanding that Truth, which indeed is in degrees ascended and out of sight, cannot be “brought down”. Truth appears in many forms: buried and unconscious, to be raised up; apparent in plain view to all with well-developed capacities for moral and intellectual reasoning; and elevated and superconscious, to be brought down.

It is counterproductive to insist that one of these three aspects of Truth ought to be denied out of hand. It is also wrong to lose faith entirely in the capacity for World Teachers, human organizations, and even whole societies to embody Truth-seekers and Truth-realizers, as Krishnamurti seems to do. The same forces are at work in institutions and collectives as in individuals, including the same Truth-drive. Naturally they are corruptible and fallible, but they are powerful instruments and must be given a respectful role to play in God’s work.

The Truth and The Path have the same end, quite literally: the former is a Ruthlessness that begins on the Tongue and ends in finitude made absolute, and the latter is an Athleticism that begins in Poverty and ends in finitude made absolute. What do I mean by “finitude made absolute”? I mean, the paradox of the Theta: death’s end and the beginning of Theos.

I have come to you to speak the Truth as best I know it, and from God’s perspective as well as my own, to the best of my ability to convey. Truth is not a pathless land on which individuals must make a heroic journey of ascent. Truth is like a land with many paths and many pathless wilds on which individuals and collectives must make the hero’s journey of ascent, the redeemable villain’s journey of descent, and the mystic’s journey of unifying awareness. All three views, and all three objectives, are essential to the process of gaining and keeping and qualifying the Truth.

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