TO THOSE WITH LITTLE DUST IN THEIR EYES

August 14, 2005

TO THOSE WITH LITTLE DUST

(EDITORIAL)

It is related (and the story is no less significant whether historically true or not) that after attaining Enlightenment the Buddha’s first impulse was to abide in the effulgence of Bliss without turning back to convey the incommunicable to mankind.

Then he reflected:

“Some there are who are clear-sighted and do not need my teaching, and some whose eyes are clouded with dust who will not heed it though given, but between these two there are also some with but little dust in their eyes, who can be helped to see; and for the sake of these I will go back among mankind and teach.”

It is for those with little dust in their eyes that this journal is intended.

Its purpose is to show that there is a more satisfactory state than that of ignorant, confused, unguided, frustrated modern man, and a higher, more satisfying and more durable alternative for him than any provided by wealth or luxury, art or music, or the love between man and woman; that such a state can be attained in his lifetime, and that the purpose of all religions has been to lead men towards it, although in many different ways. I say ‘towards’ rather than ‘to’ because even though the supreme state may not be attained in this lifetime, the mere approach to it can bring a peace of mind and

sense of well being not otherwise attainable.

Mystics have often had unsought glimpses of a higher or the highest state; those who are psychic have out-of-the-body and other experiences closed to the ordinary man; but all this is of little importance in the quest for Realization. Such powers or experiences may be a help at certain stages of certain types of path, but they may also be a hindrance and distraction, like the sirens whom Odysseus heard but against whom he made his crew plug their ears.

If the pleasures of the physical world are seductive, those of the subtle world are certainly no less so.

Christ said that if a man attains the kingdom of heaven all else shall be added to him; but that is after attaining. If he seeks all

else beforehand he is not likely to attain. It is safer to have one’s ears plugged.

The quest is no shorter and no less arduous for those who have such powers and experiences than for those who have not. Realization is not something like music, for which some are by nature more gifted than others; it is fundamentally different, since music requires the development of a faculty which is stronger in some and weaker in others, whereas Realization is the discovery of and identification with the Self that has the faculties.

It is very hard, perhaps impossible, to say who can and will understand. It has certainly nothing in common with intellectual ability as commonly understood. Indeed, the scriptures of the various religions agree in warning that neither intellect nor learning is any qualification. They also can be a hindrance.

“It is rather the unlearned who are saved than those whose ego has not yet subsided in spite of their learning.”1 “

The humble knowledge of oneself is a surer way to God than deep researches after science.”2

A scientist can fail to understand spiritual science, a philosopher be unreceptive to the Perennial Philosophy, a psychologist remain ignorant of what underlines the mind.

On the other hand, a spiritual Master may or may not be an intellectual: Ramana Maharshi was, but Sri Ramakrishna was an ecstatic with the mind rather of a peasant than a philosopher, while St. Ignatius Loyola was temperamentally so averse to study that it required immense effort for him to gain the degree without which the Church would not allow him to teach, and he was middle-aged before he did so.

A Master may feel who are his people and draw them to him, but even that is no guarantee of a good outcome to the quest: Judas was among the closest followers of Christ and Devadatta among those of Buddha, while Mohammed is told in the Quran: “You cannot save those whom you will but those whom God wills.”

What is required is rather willingness to open one’s heart to the truth, to surrender oneself, give up one’s ego, conceive of the possibility of its non-existence, give up one’s life for GOD sake („Christ’s sake“ for the believers in Christ). That is why the Quran speaks of unbelievers rather as perverse than ignorant, saying that even if an angel from heaven came down to explain to them they would not listen.

Theoretical understanding is not enough. Neither is belief in the sense of a conviction that this or that will happen after death. What is needed is to set one’s hand to the plough, as Christ put it, to undertake the true alchemy, transmuting the dross in one’s nature to gold.

This is the quest of the Sangraal, the search for the elixir of life, the eternal youth of the Spirit.

It is the pathway of the heroes, the way from trivialities to grandeur.

Its consummation is like waking up from a dream into the ever-existent Reality.

1 Collected Works of Ramana Maharshi,

Supplementary Forty Verses, v. 36. Riders and SriRamanasramam.

2 The Imitation of Christ by Thomas A Kempis.

All religions postulate the three fundamentals, the world, the soul and God, but it is only the one Reality that manifests itself as these three. One can say ‘The three are really three’ only as long as the ego lasts. Therefore to inhere in one’s own Being, where the ‘I’ or ego is dead is the perfect state.

-Ramana Maharshi -Forty Verses, v. 2.

* * * *

The Atman (Self) is never born and never dies. It is beyond time, unborn, permanent and everlasting.

It does not die when the body dies.

-Kathopanishad.

Words in either in bold, cursive and/or blue: done by michael bindel

THE MOUNTAIN PATH

(Quarterly)

Editor: Arthur Osborne

L1 JANUARY1964 No 1