The Great Truth Just Moved

"There is in truth deception, and in deception, truth." -- a Simple mind

An old story about Mara, the evil one, goes like this: One day Mara and his disciples came upon a man in the road. His face glowing, they curiously inquired into the cause of the man’s pleasure. It seems the man had just discovered something of the Truth.

Upon reporting this to their master, Mara, the disciple was perplexed at his reaction. You, Mara, the One of Deception, does it not perturb you that this one has come into a moment of Truth? Mara replied that it did not.

You see, Mara opined, that no sooner do people discover a part of the Truth, a moment of the Whole, then they make a belief out if it.

The great Hindu Master, Sri Aurobindo once stated that no sooner does one discover that there is a certain truth, that, then, they often chase after it. They lose their common sense. For Truth was about them all the while; they have only just noticed it! Whether you recognize or understand Mara, Quan Yin or any other sage, at any time in your life, is no matter to anyone else; the sages have always been about you.

In her book, Waking Up to What You Do by Abbess Diane Eshin Rizzetto, she writes about the “Certainty Principle.” Certainty is seductive. She says that often we desire to feel safe and comfortable via certainty. Sureness may arise out of personal experiences, but impermanence may alter the sum of those experiences. Things do change. Thus the Buddha emphasized that we must not believe the teaching alone; we must go out and discover it for ourselves.

Rizzetto writes, “truth [just] won’t be pinned down. Truth will not be pinned down with the word, the.” Truth defies definition because as soon as we try to grasp it, it changes. In this way it shares a close connection to reality. Reality is many faceted. There is no single valuable reality. Instead there are many parts of the whole. So what does this notion leave to us? It seems that we can trust, be truth, moment to moment. We can be as we are, as we find ourselves to be. This is awareness that the great masters speak about. It is just this moment, every moment together forms what we know about reality, about truth and about our selves.

Love and Betrayal in Community

Fellow thinker of Maritain, French theologian, Emmanuel Mounier wrote in his book, Personalist Manifesto that "Capitalism reduces a person to a state of servitude irreconcilable with the dignity of a man; it orients all classes and the whole personality towards the possession of money; the single desire of which chokes the soul." He advocated for the idea 'incarnation,' that persons are necessarily composed of both body and spirit, that the spirit lives both within and without, that it finds its expression in community with others; vocation, that which fulfills ones' deepest spiritual longings.

It is this idea of community that strikes the heart of most
persons in their daily lives. While many easily think of community as their town or city, there are many more communities to which one associates: the school, the gym, the prayer hall, the job, the family and the home are a few examples. Taking the family, the smallest unit of community experienced by most on a day to day basis as an example, there is indeed a strong and central community existing in family whether it includes a marital relationship and children, or any such constitution with or without child.

Recalling the biblical writing John 21:15-19 where the Christ asks his disciple, Simon Peter, "Do you love me?" To which Peter replies, "Yes Lord, I love you." Jesus answers him saying, "feed my sheep... follow me." As part of the community of the Christ, Simon Peter affirms his love and devotion to the way of the Christ in this exchange. Later it is he who betrays the one he loves.

How can this happen? How does this happen in any of our lives? When is it a betrayal? When I say so, or when another in the community says so? Is betrayal a lack of everyday use of a person's help and labor in the ways that Personalist thinkers decry? Is this then betrayal as the Christ might see it? All these questions may arise in a community relationship, even one so small in size as two persons, and it isn't always so easy to sort it out and discern the truths for each individual.

Is betrayal between a community as small as two persons something like, "you didn't walk the dog, like you promised!" Or is the idea of betrayal something like, "you failed to tell me something and now I'm humiliated. I don't trust you!" Is trust necessarily a part of betrayal? Did the Christ place trust in his disciple? Was there an acceptance of one another at the level of the incarnation, as Mounier calls it? Are communities indeed composed of individuals who are both body and spirit, and if so, what if the persons themselves are not clearly aware of their (bodily-spirit) incarnateness? What then of betrayal; what could it possibly be based upon?

For example, if, in my community, we are agreed to conduct ourselves in a simple way without ostentation, and one of the parties goes out and buys electronic gadgets which then are used to distract or emotionally remove themselves from the community, but do not clearly recognize the effect of their actions, is this a betrayal? What if one, for their well being and for the truth which lies in their own heart, takes actions which affect the other(s) in the community negatively, is this betrayal? What is the other(s) responsibility to the common good of the community, even one deemed an offender?

In love, is not the common good served through the effort to understand and accept each and all? In this community, is there a place for forgiveness, the charity of love? May we, when we think our life is the worst, find one possible example, be it the Christ on the cross, Martin Luther King or Gandhi, perhaps? They were killed by those who disliked them or their message. Who betrayed them?