REVELATION AND INQUIRY
Even within the fold of what goes by the name of path of knowledge, certain saints reveal the truth, having gained its perception in all clarity. The rest of us then have the opportunity to reflect upon it, gain right understanding of it and own it. These teachers primarily reveal and instruct. They help their students, in their secondary role, to inquire and think logically. Certain other saints raise questions and go on shaking the foundations of erroneous thinking of their students. To a large extent they avoid spelling out explicitly what the truth is. They concern themselves with exposing the false. And there again, their attempt is to help the students find out for themselves where the contradictions lie.
The path of devotion, of course, is highly centered in revelation. Faith and surrender are its key words. Here we are saying that even the wisdom traditions (jnana yoga) are of two kinds. The first kind does involve a good amount of faith and a bit of surrender. However these are supported and verified by reason and experience.
Continuing on the wisdom traditions, take for example, the revelation, “That Thou Art” (tat-tvam-asi) is a revelation. The Vedanta teachers say to the student, “You are pure existence-awareness (sat-chit).” The necessary clarifications, explanations and logical support are supplied in instruction sessions that precede or follow the revelation. Also, necessary changes in the way of living are also advised or prescribed. Avoiding excess of food or speech and ensuring honest transactions are examples of moral disciplines.
Teachers like J Krishnamurti (and some Zen masters, I believe) seem to go for “inquiry with hardly any revelation”. They abhor any pointers to the truth, saying such attempts would distract the student from the actualities of daily living. Truly enough, many seekers make philosophical studies another comfort zone for them to forget (avoid thinking about) the true challenges of life. The teachers of the second camp firmly suggest that we examine our life with an ‘on the spot’ alertness. In the elimination of all psychological escapes is the face of truth revealed.
Wherever we go, our worst enemy is within us. Our own clever mind is capable of turning any guidance into a compartment of comfort. We use (misuse) all the scriptures (and such literature that stands apart from scriptures) to our (gross or subtle) selfish advantage. Most important therefore is the need to be utterly honest and earnest. Then there is hope. Our ego may burn away in the flames of true wisdom1.
Swami Chidananda
Varanasi
Monday Sep 29th, 2008
1 jnanagnih sarva-karmani bhasmasat kurute tatha. Geeta 4.37