The Teaching is that which exists already for the purpose of assisting the creation in general, and the human beings and other souls in the process of remembering, realization, and the fulfillment of action and life from a Divine point of view.
It exists whether or not there are orders or organizations, teachers, or guides. It will bubble to the surface through evolution and unfoldment of itself if left to itself. But through the avenues of these orders, guides, organizations, and the methods employed, there can be a quickening of the process, the alleviation of pain and suffering, and the expansion of joy, love, harmony, and peace; all contributing to a better life and world. It is through this process that the work unfolds. It is through transmission of Heart by way of the vehicle of Breath, Love, and attunement of Mind.
There is a transformation of point-of-view, identity, and function. There are, as by-products, increased capacity for joy, love, peace, and harmony; which in turn leads to greater realization. There is in this process of realization an increase of awareness of what one is and function from that perspective. While there are other aspects that take place on a societal or global point of view and draw the attention of co-workers in the creation, this is the aspect of the Teaching as relates to the individual soul and its reintegration.
The process or means of doing this, the conveyance of the teaching and therefore the increase or expansion of the experience of realization, is not important. The experience and function is the important part. Thus the forms or methods are only used to assist in reaching these goals. It should also be emphasized and reiterated here, that this process is not one external to the person, nor does it rely on the conveyance of information, although that is helpful up to a point. The reality exists. It is the process of re-memberance, re-attachment, awakening to what one already is.
The guidance is what is used to assist a person in this process. The tools that are used include, but are not limited to the outer forms of instructional materials, books or writings, classes, camps, practices, and any other things or approaches that may be instrumental in function, and assist the person to take the next step toward the goal. What is important is providing the means to do so.
Much of the outer work is initially for the conveyance of information - which is not experience - but is many times grabbed on to as being the teaching and used as a substitute for experience. From there, it is the assistance in dealing with lower aspects of the personality and mind, beginning to get a sense or a recognition of what is Real and what one is, and then guidance in making the transition to that. It is really very much akin to the tuning of the entire person to a very loud and obvious music, which has been forgotten and is not heard or seen because one is so accustomed to being in the midst of it. This could be likened to "sensory fatigue", such as what happens when a person is exposed to same smell for a long period - like baking cookies, or gasoline. After a while, the sense receptors will be saturated by the stimuli, and the person will get used to is as "normal" and not notice that is is there. It, the tuning, is the feeling for what is, and letting oneself sort of slip back to what one is by releasing the attachments or holds of attitudes, mind, and attention from one aspect of it to the greater whole that it is.
This assistance, or guidance, must be conveyed on an individual and personal basis, and the conveyor, or guide must have the point of view of both the goal and the process. There is no way for the "blind to lead the blind", no matter how well intentioned or how much knowledge or information the person has. It is only from the point of view of being part of this guidance and Goal, and at the same time being aware of the particular needs and blocks, and ways for the person to make that next step - for the path to be created. For this to then take place, and for the "journey" to be completed there must be a joint, cooperative, willing, endeavor by both guide and guided, with full energy, attention, and desire to reach that goal - being the reunion with the Divine Being that one is. This then, to be reached, becomes the sole "thing" of importance or value; and one focuses more and more on this; attuning, feeling, letting go, giving over, and becoming, all at the same time.
The teaching methods and forms are for assistance in this process of transformation. Thus, I say there "must" be a guide to assist and that guide must have the experience of the goal. That is not to say that there cannot be direct intervention from and through the Divine One or through beings not of physical forms; for that can take place. But it is people, through the forms of earthly bodies, working in this sphere, that are able to easiest and most physically directly work with another having this form also.
In the process of this "teaching" but really more accurately a guidance and conveyance, the activities of daily life are used. Part of the purpose of the work is, in addition to taking part in the experience of re-becoming, to also integrate that in regular life, as a "regular person". Again, we hear the expression of the "head in the air and the feet in the ground". Much of the work of conveyance is done through daily activity. Here a person can gain a sense of perception of the integration or Guidance, intent, purpose, understanding, and function, through the everyday world. It takes a while to begin to get a feeling, then inkling, then stronger sense of how this works. It is gained through observation, attunement, feeling, and doing. Thus much of the work needs the person for this conveyance and as a model and "impeller".
Another thing to consider here is my use of the phrase "the blind leading the blind". This is not to disparage any good works or attempts by people who are interested in or able to help others. This is only a statement of function, and describes a situation. Nor does this mean that people who have limited experience, tastes, inklings, or states of the Divine goal, cannot be of benefit. However, their guidance and assistance is limited to the range of their experiences, integration, knowing of the whole, awareness, and abilities to both convey that information and seeing of the needs and capacities of the "guided".
Let me give a few more examples. Beginning to approach the spiritual path has been described as similar to a person who shoots an arrow at a target they can not see. It is helpful of course for this person to have the assistance of someone else who can see the target - like a spotter for artillery shooting. In addition, if the person who wants to "shoot" has not seen an arrow, or bow, or if having seen one is not able to use it, then it is a prerequisite to shooting that the person gain the ability to use the bow and arrow. In addition, if the person needs to be able to shoot the arrow a long distance, he must develop the skills and strengths to do so. This is all before the first arrow can be shot with a reasonable chance of even reaching the target. After it is finally shot, then and only then can there be correction of aim and distance.
Along that line, the "spotter" or guide, or someone else, who sees the target must also have taken on the role of assisting the individual shooter in developing those necessary skills. So he too must have those abilities and be able to convey what is needed to learn them. For each "shooter" there may be a different set of practices, corrections, and strengthening needed. Two potential shooters will each come with different experiences, physical attributes, body structure, mentalities, and so forth. So each may have to learn or acquire or modify skills particular to themselves. Thus within the framework of "teach how to shoot an arrow" the instruction will of necessity be particular.
There is another aspect of the limited point of view in the "blind ...". That is the extent to which a person is actually able to guide another and what can be said about it. The spiritual path has often been described as a journey or climb to the mountain top. The journey has been described both as one across the sea and land. Let us consider these metaphors.
If a journey, there is the movement from one place to another. Let us say the goal is to cross the ocean to what a person has been told is land on the other side. The person can not see the land. It is taken on faith or hope that there is such a place. The person who desires to set out on this journey must have the skills and vehicles to use to cross the ocean, and must point in the right direction. The journey may include unknown currents, waves, distractions, storms, and other impediments which can sink the boat or cause it to go off course. It is obvious that it is helpful to have the assistance of one who not only knows how to make a boat, but also has made that journey before. If he has not completed that journey, then will he not reach a point in the ocean where he will not know the way and be blind? When that point is reached, then what good will he be in guiding another?
The other aspect of guiding or leading a journey is across the land to the other side of the "continent" to the ocean. Here too the journey is taken on faith that there is an ocean. If our "guide" in this instance, has so to speak travelled part way, say from New York to Kansas City, with the goal of getting to San Fransisco - which he has not yet seen but has been told exists - and he has taken a route along the center of the country, then he may be able to lead another along the path as far as he has proceeded. After that point, he too will be going on ground that is uncharted or new to him. He might believe very strongly that there is a San Francisco, and as he actually got nearer to the west coast, might have gotten glimpses of something he thought it was, but until he actually gets there, the best he can say is that this road he is travelling "may" get there. He also may be able to point out some of the way stations, hazards, and high points of the particular path he is taking. Now, when he gets to the goal of travel, he will then be able to point out that it does indeed reach that goal. He will then know one way to get there.
Let us take the consideration a step further and apply it to the metaphor of climbing a mountain. The other conditions of setting out, skills, paths, etc. are generally the same as the other journeys. However, in this case, when a person reaches the top of the mountain via one path (at least our particular mountain) he is able to look down and see all the other paths to get to the top from all the sides surrounding the mountain. Some are more meandering than others. Some require scaling a cliff or fording a river. Some paths are dead ends. Some are more level or easier to walk but longer in distance, and thereby more suited to a slow walker than a fast climber.
But from the mountain top that guide is able to see all the paths and, with the development of the proper skills, is able to assist others along the one most suitable. To do this, our guide develops, among other things, the ability to see from the mountain top at the same time as walking from the bottom up. This is akin to having one eye looking through the video camera from the top while the other eye is looking from the bottom. It is not just remembering the way the path looked from the top or carrying a picture taken from that position after arrival. The video is "live" because the conditions of the mountain change. the paths erode, weather comes in, there are rock slides, and so there is the need to adjust the direction, and equipment, and clothing, and supplies according to these changing conditions. There also is the continual development of equipment which then can be used in addition to or replacement for the older used before.
Thus on a journey and mountain climb, we might consider our guide is one who crosses the ocean or land but also, in doing so, has the same kind of perspective as from the mountain top. That is, the one of the true guide who knows the Way, not one particular pathway. That is another reason why it is useful to have a person in the body for assistance and guidance.
The teaching and guidance takes place in and through may forms, some subtle and some gross. There is the transference to and through the individual which leads to a larger sense of identity, of what the one individual is. So there is also, as part of this process, the development or grouping of people who not only have the capacity to interact and learn from each other in an outer sense, but also to be able to make the transition to perceiving and acting as through one body. Short of that is the delusion of separation.
As noted, the forms that are used may include classes, camps, written material, dance, song, recitation, practices, living or working centers, or other endeavors and aspects of organizations. What is essential is that it be appropriate and timely. That means, among other things, that it must be adapted for the people and situations, not static, or done simply because it was done before or was useful at one time. There is no "hope" in the process that it might work. There is hope, but it is not for the efficacy of the teaching. In order to be approached and applied correctly, it must be done so by someone with the awareness of what it is and that it is the correct application. To be effective it cannot be done blindly. And that is why there is no "hope" that the teaching or form, or method is correct.
This leads to a consideration of what elements might be of a "correct" or living teaching, together with brief consideration of what does not work, but many times is thought of or promoted as a real teaching. Here are some elements of the former.
The real teaching will have as its basis real experience and guidance of and attunement to the Divine One, with a corresponding point of view. It will be expressive of what is needed to take the next step. It will be freeing and lead to greater joy, love, harmony, and realization. The by-products of outer understanding, expanded abilities, perception, and knowlege, will be secondary and are not stressed as essential. There will be a greater ability to act harmoniously in groups and there will be a greater appreciation for all others. There will be a real perception of equality of all being and oneself. It will be appropriate to the individual or group, and applied in the manner that is needed and useful at the time. It will be adapted to other forms in other circumstances even if it appears contradictory. It will utilize anything at its disposal to assist in making or contributing to the desired effect. It will not be stopped, and it is not personal.
Here are some elements of characteristics of a non-teaching or one which is deteriorating or deteriorated:
There are other elements or characteristics, but these are a starter, and certainly enough to get a feeling for them. The important thing is to do what is needed when it is needed. Timing, appropriateness, and relevance are what opens the possibility for correct expression. Capacity and attunement to it are what opens the way for its reception and use.