32. Life is the Supreme Guru
Questioner: We two came from far off countries; one of us is British, the other American. The world in which we were born is falling apart and, being young, we are concerned. The old people hope they will die their own death, but the young have no such hope. Some of us may refuse to kill, but none can refuse to be killed. Can we hope to set the world right within our lifetime?
Maharaj: What makes you think that the world is going to perish?
Q: The instruments of destruction have become unbelievably potent. Also, our very productivity has become destructive of nature and of our cultural and social values.
M: You are talking of the present times. It has been so everywhere and always. But the distressing situation may be temporary and local. Once over, it will be forgotten.
Q: The scale of the impending catastrophe is unbelievably big. We live in the midst of an explosion.
M: Each man suffers alone and dies alone. Numbers are irrelevant. There is as much death when a million die as when one perishes.
Q: Nature kills by the millions, but this does not frighten me. There may be tragedy or mystery in it, but no cruelty. What horrifies me is man-made suffering, destruction and desolation. Nature is magnificent in its doings and undoings. But there is meanness and madness in the acts of man.
M: Right. So, it is not suffering and death that are your problem, but the meanness and madness at their root. Is not meanness also a form of madness? And is not madness the misuse of the mind? Humanity’s problem lies in this misuse of the mind only. All the treasures of nature and spirit are open to man who will use his mind rightly.
Q: What is the right use of mind?
M: Fear and greed cause the misuse of the mind. The right use of mind is in the service of love, of life, of truth, of beauty.
Q: Easier said than done. Love of truth, of man, goodwill — what luxury! We need plenty of it to set the world right, but who will provide?
M: You can spend an eternity looking elsewhere for truth and love, intelligence and goodwill, imploring God and man — all in vain. You must begin in yourself, with yourself — this is the inexorable law. You cannot change the image without changing the face. First realise that your world is only a reflection of yourself and stop finding fault with the reflection. Attend to yourself, set yourself right — mentally and emotionally. The physical will follow automatically. You talk so much of reforms: economic, social, political. Leave alone the reforms and mind the reformer. What kind of world can a man create who is stupid, greedy, heartless?
Q: If we have to wait for a change of heart, we shall have to wait indefinitely. Yours is a counsel of perfection, which is also a counsel of despair. When all are perfect, the world will be perfect. What useless truism!
M: I did not say it. I only said: You cannot change the world before changing yourself. I did not say — before changing everybody. It is neither necessary, nor possible to change others. But if you can change yourself you will find that no other change is needed. To change the picture you merely change the film, you do not attack the cinema screen!
Q: How can you be so sure of yourself? How do you know that what you say is true?
M: It is not of myself that I am sure, I am sure of you. All you need is to stop searching outside what can be found only within. Set your vision right before you operate. You are suffering from acute misapprehension. Clarify your mind, purify your heart, sanctify your life — this is the quickest way to a change of your world.
Q: So many saints and mystics lived and died. They did not change my world.
M: How could they? Your world is not theirs, nor is their yours.
Q: Surely there is a factual world common to all.
M: The world of things, of energy and matter? Even if there were such a common world of things and forces, it is not the world in which we live. Ours is a world of feelings and ideas, of attractions and repulsions, of scales of values, of motives and incentives, a mental world altogether. Biologically we need very little, our problems are of a different order. Problems created by desires and fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must go beyond it.
Q: What does it mean to go beyond the mind.
M: You have gone beyond the body, haven’t you? You do not closely follow your digestion, circulation or elimination. These have become automatic. In the same way the mind should work automatically, without calling for attention. This will not happen unless the mind works faultlessly. We are, most of our time mind and body-conscious, because they constantly call for help. Pain and suffering are only the body and the mind screaming for attention. To go beyond the body you must be healthy: To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. The mess will bog you up. ‘Pick up your rubbish’ seems to be the universal law. And a just law too.
Q: Am I permitted to ask you how did you go beyond the mind?
M: By the grace of my Guru.
Q: What shape his grace took?
M: He told me what is true.
Q: What did he tell you?
M: He told me I am the Supreme Reality.
Q: What did you do about it?
M: I trusted him and remembered it.
Q: Is that all?
M: Yes, I remembered him; I remembered what he said.
Q: You mean to say that this was enough?
M: What more needs be done? It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this — just remember yourself. ‘I am’, is enough to heal your mind and take you beyond. Just have some trust. I don’t mislead you. Why should l? Do I want anything from you. I wish you well — such is my nature. Why should I mislead you?
Commonsense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed.
Q: Why should self-remembrance bring one to self-realisation?
M: Because they are but two aspects of the same state. Self-remembrance is in the mind, selfrealisation is beyond the mind. The image in the mirror is of the face beyond the mirror.
Q: Fair enough. But what is the purpose?
M: To help others, one must be beyond the need of help.
Q: All I want is to be happy.
M: Be happy to make happy.
Q: Let others take care of themselves.
M: Sir, you are not separate. The happiness you cannot share is spurious. Only the shareable is truly desirable.
Q: Right. But do I need a Guru? What you tell me is simple and convincing. I shall remember it. This does not make you my Guru.
M: it is not the worship of a person that is crucial, but the steadiness and depth of your devotion to the task. Life itself is the Supreme Guru; be attentive to its lessons and obedient to its commands. When you personalise their source, you have an outer Guru; when you take them from life directly, the Guru is within. Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own — the word of your Guru, outer or inner. Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.
Q: I am a writer by profession. Can you give me some advice, for me specifically?
M: Writing is both a talent and a skill. Grow in talent and develop in skill. Desire what is worth desiring and desire it well. Just like you pick your way in a crowd, passing between people, so you find your way between events, without missing your general direction. It is easy, if you are earnest.
Q: So many times you mention the need of being earnest. But we are not men of single will. We are congeries of desires and needs, instincts and promptings. They crawl over each other, sometimes one, sometimes another dominating, but never for long.
M: There are no needs, desires only.
Q: To eat, to drink, to shelter one’s body; to live?
M: The desire to live is the one fundamental desire. All else depends on it.
Q: We live, because we must.
M: We live, because we crave sensory existence.
Q: A thing so universal cannot be wrong.
M: Not wrong, of course. In its own place and time nothing is wrong. But when you are concerned with truth, with reality, you must question every thing, your very life. By asserting the necessity of sensory and intellectual experience you narrow down your enquiry to search for comfort.
Q: I seek happiness, not comfort.
M: Beyond comfort of mind and body what happiness do you know?
Q: Is there any other?
M: Find out for yourself. Question every urge, hold no desire legitimate. Empty of possession, physical and mental, free of all self-concern, be open for discovery.
Q: It is a part of Indian spiritual tradition that mere living in the proximity of a saint or sage is conducive to liberation and no other means are needed. Why don’t you organise an Ashram so that people could live near you?
M: The moment I create an institution I become its prisoner. As a matter of fact I am available to all. Common roof and food will not make people more welcome. ‘Living near’ does not mean breathing the same air. It means trusting and obeying, not letting the good intentions of the teacher go to waste. Have your Guru always in your heart and remember his instructions — this is real abidance with the true. Physical proximity is least important. Make your entire life an expression of your faith and love for your teacher — this is real dwelling with the Guru.