The Two Obligations
Although, perhaps, somewhat oversimplified,
there are, from a spiritual perspective, only
two obligations in life. If we focus on these
requirements, everything else, God willing,
looks after itself.
These two obligations are: (1) to sincerely seek
the Truth in all things; (2) to live in accordance
with what we know of the Truth we have discovered,
as best we have the capacity to do so. All of the
other facets of spirituality - whether of an
exoteric or esoteric nature - are but details
entailed by, and inherent in, the two foregoing
principles - details designed either to assist one
to learn how to struggle toward realization of one,
or the other, of these two principles, or that are
intended to give clarification and context with
respect to the nature of these principles.
For instance, to sincerely seek the Truth in all
things, encompasses, among other possibilities, the
following issues. What is the Truth concerning our
origins? Why are we here? What is the purpose of
life? How should we spend our time here? What
happens after we pass away from this world? What
abilities do we have that enable us to sincerely
seek the Truth? Who can assist us in this quest?
How can we identify such individuals, and why should
we trust them? How do we distinguish between Truth
and falsehood? What problems, difficulties, and
obstacles might prevent us from fulfilling this obligation?
How did we come to inherit such an obligation, and
why should we honor it?
Alternatively, to live in accordance with the Truth
we have discovered as best we have the capacity to do,
entails issues such as: what capacities do we have
that might permit us to comply with our understanding
of the Truth? What if our understanding of the Truth
is incomplete? How do we know we are doing the best
we can? What are the ramifications of not living
in accordance with what we know of the Truth?
What resources are available to lend support to our
efforts to bring our understanding of the Truth
and actions into harmony? Can different kinds of
action be in compliance with the Truth, or must
these actions be uniform in nature? Did we choose
this obligation or was it made incumbent upon us,
or, possibly, are both, simultaneously, true?
If one sets aside such issues as differences of
vocabulary, styles of expression, or historical
influences, and, instead, concentrates on the
essential teachings of the great spiritual traditions
that have been manifested over time, and from
place to place, one arrives, God willing, at a very
interesting and, I believe, extremely significant
realization. More specifically, if one studies the
esoteric traditions of Christianity, Judaism, Islam,
Hinduism, Buddhism, Taoism, and indigenous peoples,
one comes to understand that the methodologies,
principles, techniques, practices, values, and so
on which are being, and have been taught, are all
directed toward helping the individual to struggle
toward maximizing human potential to seek the
Truth and to live in accordance with such Truth
as is realized to the best of our capacity to do so.
Across spiritual traditions, one learns that Truth
is One; Truth is all-encompassing; Truth is
universal; Truth is within; Truth is beyond all
words and concepts; Truth is manifested everywhere;
all things are measured by Truth; Truth is eternal;
Truth governs all levels of Being; Truth is
independent of understanding, and understanding is
dependent on Truth. Across mystical traditions,
one is taught that in order to realize Truth,
as well as to work towards living in accordance
with whatever dimensions of Truth are realized,
one needs to: purify oneself; empty oneself;
render oneself receptive and open; transform
those aspects within which are in opposition to, or
rebel against, the Truth; struggle against those
forces which are seeking to undermine Truth,
and so on.
Across spiritual traditions, qualities such as:
humility, kindness, compassion, sincerity,
nobility, courage, steadfastness, patience,
love, generosity, selflessness, honesty,
justice, tolerance, forgiveness, self-sacrifice,
gratitude, remembrance, knowledge, certainty,
faith, devotion, reliance, repentance, spiritual
aspiration, trust, and balance are sought not
only for their capacity to help us to acquire a
condition which is conducive to realizing Truth,
but, as well, for their capacity to assist us to
live in accordance with the nature of Truth
according to our capacity to do so. Similarly,
across mystical traditions, qualities such as:
anger, jealousy, greed, hatred, selfishness,
back-biting, pride, stubbornness, lying,
cheating, cruelty, oppressiveness, suspicion,
lust, and injustice are to be avoided, controlled,
or eliminated precisely because they interfere
both with a sincere seeking of Truth, as well
as our capacity to live in accordance with
whatever degree of Truth that may have been
realized.
Across spiritual traditions, the degree of freedom
we enjoy is a direct function of the extent to
which we realize the presence of Truth as well
as act in accordance with that presence. Across
spiritual traditions, we accomplish goodness
precisely to the extent that we realize Truth
and act in accordance with the nature of Truth.
Across spiritual traditions, to be able to give
expression to the purpose of our lives, we must
sincerely seek the Truth and live in harmony with
its requirements. Across spiritual traditions, our
happiness depends on the degree to which we seek
the Truth and intend actions which reflect that
Truth. Across mystical traditions, knowledge,
Self-realization, and fulfilling essential potential
are all tied to sincerely seeking Truth, along with
acting in concordance with such Truth.
Across spiritual traditions, the stages, states,
experiences, conditions, and stations of the
spiritual journey are all indications of the
extent to which we have realized Truth, together
with the extent to which our actions mirror this
Truth. Across spiritual traditions, the delays,
lacunae, problems, doubts, errors, and
misunderstandings are all a reflection of the
degree to which we have not sincerely sought
the Truth and/or failed to live in accordance with
what is known of Truth.
All of the authentic spiritual traditions of the
ages, irrespective of the names which has been
given to them, are agreed that there is only one
safe way through which to seek and realize Truth,
as well as shape actions to be in conformity with
such Truth. This way is the way of apprenticeship
with an authorized spiritual teacher, guide, elder,
or master.
No one, on his or her own, can come to Truth in
any ultimate, essential sense without benefit of
the direct assistance, counsel, support, and
protection of an authorized manifestation of
Divine guidance. No one has the ability, on
his or her own, to bring actions into full
compliance with the requirements of Truth.
Realization of Truth, and the manner in which
identity, essence, Self, potential, and purpose
are manifestations of Truth comes through a direct,
spiritual transmission that transforms the
individual - from one who is ignorant, to one who
knows; from one who sins, to one who is pure.
There is no amount of conceptual work, reading, or
individual work, considered in isolation from the
aforementioned direct transmission of transformation,
which is capable of attaining to Truth or living
in accordance with that Truth.
Yes, individual efforts must be made. Individual
struggle must be endured
However, these efforts and such struggle do not
'cause' spiritual transformation. At best, they
place one, God willing, in a position of being
ready to receive that grace or blessing that
is transmitted, God willing, through the locus
of manifestation known as a teacher or guide and
which, alone, is the sufficient condition for
bringing an individual to spiritual realization
and the sort of concomitant conduct which is
in compliance with the Truth to which such
spiritual realization gives expression.
For a seeker after the spiritual path, the issue
is not a matter of whether one should become
aligned with this or that religion. Rather,
the critical issue is whether, or not, one can find,
or be introduced to, or 'happen' upon, a spiritual
elder who has been authorized to serve as a locus
of manifestation through which the requisite sort
of spiritual transmission is capable of being
transmitted under, God willing, the appropriate
circumstances of sincere effort on the part of the
seeker.
Truth is not about names, labels, ideas, concepts,
opinions, conditioning, historical contingencies,
theories, biases, or prejudices. The Way of Truth
is now what it always has been.
The authorized agents of this Way have been the
Divine Books of Revelation, the Prophetic tradition,
and the spiritually realized people who have
been befriended by that tradition. If this were not
so, there would have been no need of Revelation,
Prophets, or those who were close followers of
the Prophets. The latter exist because the Way
of Truth calls for them to serve in such a capacity.
One cannot choose any path and call it the Way of
Truth. Furthermore, one cannot point to just any
person and refer to that individual as a spiritual
guide of the mystical way.
One is constrained by what, in fact, the Truth is.
But, if one chooses a path and guide who are, by
the grace of God, manifestations of the Way of
Truth, then, irrespective of the name which
may be associated with that path and guide, one
has gained access to a doorway that marks an
authorized point of entry to the Way of Truth.
Everything depends on the authenticity of a path
and whether, or not, the path constitutes an
authorized agency of spiritual guidance and
transformation concerning one's access to, and
realization of, essential Truth. If a path is
authentic - in the sense of having been authorized
and sanctioned by Divinity, then one has an
opportunity to fulfill, God willing, the two basic
obligations of life. If, on the other hand, a given path
is not authentic - i.e., has not been authorized and
sanctioned by Divinity as a Way to essential Truth,
then, one is beset by a major obstacle with respect
to fulfilling the two basic obligations of life.
The foregoing matter cannot be settled by scientific,
theological, conceptual, or philosophical argumentation,
and the thousands of years of futility ensuing from
rational attempts to do so only serves to demonstrate
this fact. Nonetheless, one might do well to reflect very
carefully on the following point: a variety of spiritual
traditions which have arisen in, apparently, disparate
contexts of time, place, history, language, and peoples
have displayed such a remarkable degree of agreement
about not only what constitutes the fundamental
obligations of life, but, as well, how one should go
about fulfilling those obligations.
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