=kit005.txt

KIT 5 - Looking Ahead

A new age Catholic priest, also a Hindu at heart (if there is any
way of defining what it means to be a Hindu or whatever), Rev. 
Ramon Panniker, said at a memorable interfaith conference:  "To be
a teacher in this day and age, one has to have one's roots in
one's tradition and the branches of one's tree reaching out
universally".  Indeed, this is our experience, whether in a
teacher function or just a seeker (a mureed, in Sufi terminology)
which we all are if sincerely seeking for understanding and
fulfillment.

The modern scene presents a disconcerting contrast between a
revival of fundamentalism in Christianity, Islam, Judaism, even
Hinduism, on one hand and a progressive approach which admittedly
does tend sometimes to go off the rails and smells of libertinism
and a certain aggressivity against harmony, order and nobility.

The new movements are clearly more successful than the older ones
because they are more aware of present day thinking and the need
particular to our time of strife, violence, anxiety and
insecurity.  Yet they mushroom ephemerally and fizzle out
listlessly in the winds of the turmoil of the modern turnover of
thinking.  The alternative is updating.  This means earmarking the
elements transmitted by the past that are not time-bound, and
looking at them not only in the present context, but even inasmuch
as they might represent signposts for the future.

Some of  J.S. Bach's music is timeless, some of the cello Suite
'Bourrees' are hackneyed.  Yet the powerful creations of the past
are an essential part of our present life.  Paris would not be the
same without Notre Dame, but the Queen Elizabeth had to be
scrapped.  The way of the traditional sannyasin in India
cohabitates with the jet aircraft, and is a heartening adornment
in our ugly concrete, plastic and steel environment.  Yet our
times require that all more evolved people be motivated by the
quest for freedom, awakening and ecstasy, without the ocher robe
(that is, without the outer conformism) while working hard to
build a beautiful world.

Likewise, Murshid extracted the essence of the teachings of the
Sufis and, indeed, of the great spiritual traditions of the world,
and applied them to the needs of his time, and what is more, drew
pointers for the future.  Now we may reap the fruit of his
masterful insight by learning how to glean the quintessence of his
teaching and see its significance to the soul-searching of our
time, for example, in the realm of psychology or finding the
purpose in life or just learning how to stay high in the middle of
everyday life.  The external trappings are, as Murshid said
himself, the "basket" enabling one to collect the fruit or
flowers.

We are referring to the old dichotomy between the letter and the
spirit which has spurned much controversy in all religious
institutions.  That Murshid said, "Do not change my words" becomes
eminently understandable when one realizes from pursuing the
"authentic versions" to what extent some of his ideas were
misinterpreted or even reversed by well-wishers.  But the original
versions of the Gathas were headed as "sketches of thought for
study."

Murshid pioneered in touching upon the essence of the teachings of
the great religious schools.  I suggest, therefore, as the
forthcoming step in our work in the Sufi Order that we endeavor to
grasp the very quintessence of this valuable teaching, attune
ourselves to the particular cosmic emotion he conveys, and work
out ourselves how it applies to real life situations, to our own
self-creativity, what light it throws upon how we may lift our
consciousness, and what contribution this may have in what is
happening in our time.

This requires a constructive and creative effort on our part
instead of just paying lip service to beautiful thoughts.  This,
however, must not be confused with interpreting these thoughts
after our own thinking, but rather re-thinking our thinking and
re-feeling our emotions, by our touching upon the very essence and
spirit of the teaching.  It is very often for this reason that the
interpretation of representatives, of the teaching, in the classes
has not proved satisfactory.  My suggestion is, therefore, to
earmark the core phrases which embody the meaning most intensely
and meditate on these ourselves and reflect upon their relevance
to our lives and our beings.

I have often pondered quizzically upon the reason why this
teaching, that marks a landmark in the spiritual thinking of our
time, is so little known.  I feel, amongst others, a
responsibility in making it known.  One likes to share what has
meant a lot to one.  My question is invariably whether we have not
been standing in the way of it spreading by appearing too much
like a "sect" or charismatic group.  Yet that is not all.  There
is a need of presenting it in a way that people are able to take. 
This has been the case of all philosophers and scientists placed
into focus by their exegeses.  It has been the case of all the
Sufi mystics.  In fact, Sufism has been called "tamthil":  that
is, the transference of the factual and also conceptual reality
into its meaningfulness, the gist, which is a reality for the
soul, not for the mind or the body.  It is not the conceptual
interpretation of concepts, but rather metaphor, that gives one
the chance of exercising creative thought by oneself.

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